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Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..b74af71 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51374 (https://www.gutenberg.org/ebooks/51374) diff --git a/old/51374-0.txt b/old/51374-0.txt deleted file mode 100644 index 5322710..0000000 --- a/old/51374-0.txt +++ /dev/null @@ -1,16380 +0,0 @@ -The Project Gutenberg EBook of The Golden Gems of Life, by -S. C. Ferguson and E. A. Allen - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Golden Gems of Life - Gathered Jewels for the Home Circle - -Author: S. C. Ferguson - E. A. Allen - -Release Date: March 6, 2016 [EBook #51374] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN GEMS OF LIFE *** - - - - -Produced by Jane Robins, Chris Pinfield and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - [Illustration: Engraved & Printed by Illman Brothers. - THE HOME CIRCLE.] - - - [Illustration: THE - GOLDEN GEMS - OF LIFE:] - - OR, - - [Illustration: Gathered Jewels for the Home Circle.] - - BY - - S. C. FERGUSON - AND - E. A. ALLEN. - - - [Illustration] - - CENTRAL PUBLISHING HOUSE, - CINCINNATI. - 1884 - - - COPYRIGHT BY - S. C. FERGUSON AND E. A. ALLEN, - 1880 - - - - -[Illustration: PREFACE.] - -[Illustration] - - -The design of this work is to rouse to honorable effort those who are -wasting their time and energies through indifference to life's prizes. -In the furtherance of this aim the authors have endeavored to gather -from all possible sources the thoughts of those wise and earnest men and -women who have used their pens to delineate life and its possibilities, -its joys and its sorrows. They do not claim to have furnished more than -the setting in which are placed these "GEMS" of thought gathered thus -from sources widely different. - -Their hope is, that they may be able to rouse in the minds of the -careless a sense of the value of existence. To those who are striving -nobly for true manhood or womanhood, they would fain bring words of -encouragement. They trust that many may derive from its pages -inspirations which will serve to make real their hopes of success and -happiness. - - CINCINNATI, _January 1, 1880_. - - - - -[Illustration: CONTENTS.] - - -Life. - - Life ill spent—Life's Real Value—A Triumph or a Defeat—Power - over Life—What True Life Means—Prospective View of Life—The - Journey Laborious—Man does not live for himself—Failure of - Success—Possibilities of Life—Steady Aim Necessary—Life a - Struggle—Duty of Right Living, Page 21 - - -Home. - - Thoughts of Home—We never forget Home—Power of Home Thoughts—Home - Memories—Home the Fountain of Civilization—Influence of Home—Home - Experiences—Home a Sensitive Place—Qualifications of Home—Home - Affections—In what a Home consists—Home Happiness composed of - Little Things—Home a Type of Heaven, 29 - - -Home Circle. - - Home Circle a Delightful Place—The Nursery of Affection—The - Heart's Garden—Importance of Home Affections—Requisites of Home - Love—Importance of Home Language and Habits—Home Circle the Center - of Affection—Love an Important Element of Home Happiness—Children - in Home Circle—Influence emanating from Home Circle—Home Circle - soon broken, 39 - - -Father and Mother. - - Care of Parents for Children—Children should return Parents' - Love—Dangers of Forgetfulness on Part of Children—Duty of writing - to and visiting Parents—Children should try to make Parents - Comfortable and Happy—The Love of Mother to Son—Son's Duty to a - Mother—Loss of a Parent—The Grave of a Mother, 47 - - -Infancy. - - Infancy the Morning of Life—Parental Anxiety during - Infancy—Parental Responsibility—Parental Duty—Influence of - Infants—Infants the Poetry of the World—Infancy and Death—Graves - of Infants, 54 - - -Childhood. - - Childhood the Happiest Time—Child's Soul without Character—Power - of Imitation with Children—Children incited by Example—Praise of - Children—Reproving Children—Parents' Duty to make Childhood - Happy—Children the Ornament of Home—Fleeting Period of Childhood, 60 - - -Brother and Sister. - - Love between Brother and Sister Pleasing—Power of a Sister's - Love—Depths of a Sister's Love—Love for a Sister a Noble - Thing—Power of a Sister's Influence—Sister's Duty in this - Respect—Each Necessary to the Other's Welfare—The Ideal Girl—The - Ideal Boy, 67 - - -Manhood. - - Manhood the Isthmus between Two Extremes—Pursuits of Each Age—Early - Manhood Potential for Good—Claims of Society on Young Men—Young - Men's Duty in this Respect—Young Men should cultivate their - Intellect—Thinking makes True Manhood, 74 - - -Womanhood. - - True Womanhood a Noble Thing—Error Women make—Womanly Power—Woman's - Moral Influence—Source of Woman's Happiness—A Good Woman never grows - old, 80 - - -Home Harmonies. - - An Important Theme—Parents' Duty to make Happy Homes—Influence of a - Happy Home—In what a Happy Home consists—Business Man's - Home—Pictures in a Home—Conversation at Home—Parents should study - Children's Character, 89 - - -Home Duties. - - Duty ever at Hand—One Danger of Home Life—Children trained at - Home—Home Language—Happiness of Children—The Domestic - Seminary—Education of Children—Children's Duties to Parents, 97 - - -Aim of Life. - - An Aim Essential—Danger of an Aimless Life—Daily Need of Life—All - can accomplish Something—All must labor—Choice of an Occupation—Must - do your own deciding—A Second Profession—Manhood the Most Noble - Aim, 104 - - -Success or Failure. - - All Desirous of Success—The Two Ends of Life—Success only won by - Toil—Danger of overlooking this Fact—Earnestness the Secret of - Success—Traits of Character Necessary to Success—All can accomplish - Something—In what True Success consists, 111 - - -Dignity of Labor. - - Labor the Lot of All—Labor a Glory—Civilization the Result of - Labor—Life necessarily Routine—Labor not an End of Life—Victories - of Labor—All Honest Work Honorable, 118 - - -Perseverance. - - Value of Perseverance—One Man's Work Compared with the Total - Amount—All Excellence the Result of Perseverance—Example of - Gibbon—Results of Human Perseverance—Nature's Lesson—Perseverance - and Genius, 125 - - -Enterprise. - - Enterprise distinct from Energy—Seeks for Novelty—Necessity for - Enterprise—Enterprise an Inheritance—Value of Self-reliance—Demands - of the Hour, 132 - - -Energy. - - Energy is Force of Character—Resolution and Energy—Energy and - Wisdom—Man's Duty—Value of Energy—Success the Result of Energy, 138 - - -Punctuality. - - Value of Punctuality—Punctuality a Positive Virtue—Punctuality the - Life of the Universe—The Value of Time—Punctuality gives Force to - Character, 145 - - -Concentration. - - Necessity of Concentration—Must concentrate Energy for Success—Evil - of Dissipation—Concentration not One-sidedness—You must pay the - Price of Success, 151 - - -Decision. - - Quality of Decision—Necessity of Decision—Courageous Action - necessary—Foster's Remarks on Decision—Unhappy Results of - Indecision—Decision of Character a Necessity of the Present - Age—Decision not Undue Haste, 159 - - -Self-Confidence. - - Value of Self-confidence—Difficulties a Positive Blessing—Reliance - on Good Name—Great Men have been Self-reliant—We admire - Self-reliant men, 166 - - -Practical Talents. - - What is meant by Practical Talents—Difference between Practical and - Speculative Ability—Knowledge of Men Indispensable—Intellectual - Knowledge—Education—Perfect Knowledge of Few Things, 172 - - -Education. - - Value of Intellect—Education a Development—Education covers the - Whole of Life—Education Right or Wrong—A Just Appreciation of - Wisdom—Importance of Exact Knowledge, 179 - - -Mental Training. - - Necessity of Mental Culture—Power of Trained Intellect—Mental - Training Pleasant and within Reach of All—Importance of - Reading—Train the Judgment—Thought, 187 - - -Self-Culture. - - In what Self-culture consists—Necessity of Physical - Culture—Necessity of Mental Culture—Educating Influence of - Every-day Life—Moral Culture—Self-culture ever pressing its Claims, 194 - - -Literature. - - Influence of Literature—Literature and Encouragement—Consolation of - Literature—Literature the Soul of Action—How to choose - Books—Influence of Reading on Personal Character—Power of the - Press, 201 - - -Mental Power. - - Intellectual Triumphs—How shown—What Necessary for its - Attainment—Best Results obtained by training All the - Faculties—Obtained by Years of Exertion, 207 - - -Choice of Companions. - - Influence of Associates—Character shown by the Company you keep—No - One can afford to associate with Bad Company—Power of Bad Associates - to debase you—Persons whom Society has most to fear—Why Evil - Associates debase us—Influence of Good Company—Rank in Society - determined by Choice of Companions, 211 - - -Friends. - - Value of Friendship—Language of Friendship a Varied One—All need - Friends—Test of Friendship—Friendship a Tender Sentiment—Poverty a - Test of Friendship—Death of a Friendship—Old Friends, 217 - - -Power of Custom. - - Power of Custom—Likes and Dislikes—Creatures of Custom—Habit man's - Best Friend or Worst Enemy—How Habits grow—Evil Habits must be - conquered—Importance of Good Habits—How to form Good Habits, 223 - - -Influence. - - Nature of Influence—Influence Immortal—Solemn Thought—Every Thing - exerts Influence—Examples from Nature—Influence of Great Men—Your - Influence for Good or for Evil—Influence of Human Actions—Duty of - exerting a Good Influence—Responsibility for our Influence, 229 - - -Character. - - Character a Great Motive Power—Value of Good Character—Character is - Power—Difference between Character and Reputation—Character of Slow - Growth—Character our Own—Character always acting—Character a Grand - Thing, 237 - - -Prudence. - - Value of Prudence—Difficulty of defining Prudence—The Tongue of - Prudence, 244 - - -Temperance. - - Beauty of Temperance—Danger of Impulse—Temperance and - Health—Temperance dwells in the Heart—Temperance consists in - Self-Control—Must be Temperate to make the Most of Life, 247 - - -Frugality. - - In what Frugality consists—Frugality and Liberality—Frugality - necessary to Acquisition of Wealth—The Danger of going beyond the - Income—Influence of Economy on the Other Emotions, 252 - - -Patience. - - Patience the Ballast of the Soul—Necessity of Patience—Examples of - Eminent Men—Patience an Element of Home Happiness, 259 - - -Self-Control. - - Self-control a Form of Courage—Importance of Mental - Faculties—Government and Progress—Composure Highest Form of - Power—Strong Temper not always a Bad One—Man born for Dominion, 264 - - -Courage. - - In what Courage consists—Courage not confined to the - Battlefield—Occasion for Courage in Domestic Life—Courage of - Endurance for Conscience's Sake, 270 - - -Charity. - - Charity like Dew from Heaven—Charity a Lovable Trait—The Spirit of - Charity always doing Good—Universal Charity—Death and Charity, 275 - - -Kindness. - - Kindness the Music of Good-will—Kindness makes Sunshine—Should - never feel ashamed of Kindness—Kindness not necessarily shown in - Gifts—Kindness shown in Little Things—Influence of Unnoticed - Kindness—Showing Kindness a Noble Revenge—Kind Words and their - influence, 280 - - -Benevolence. - - Doing Good a Happy Act—No Excess of Good Deeds—Benevolence - necessary to a Perfect Life—Liberality not Profuseness—Benevolence - during Life, 286 - - -Veracity. - - Truth always Consistent—Falsehood Perplexing—Strict Veracity has - regard to Looks and Actions—Lying a Cowardly Trait—Danger of too - close Adherence to Truth due to Lack of Caution, 292 - - -Honor. - - Honor a Glorious Trait of Character—Honor shown in Little - Acts—Honor and Virtue not the Same, 296 - - -Policy. - - Policy of the Nature of Cunning—Extent of this Principle—A - Characteristic Trait of the Age—Policy not Prudence or - Caution—Policy not Discretion—Danger of judging from Appearance, 299 - - -Egotism. - - Egotism a Disagreeable Trait—Egotism, how shown—Why We dislike - Egotism in Others—Danger of Self-love—The True Line between Egotism - and Self-conceit, 303 - - -Vanity. - - Vanity requires Skill in the Management—Danger of Love of - Applause—Vanity attacks Every Thing—Deception of Vanity—Vanity not - wholly Bad—Vanity ever present, 307 - - -Selfishness. - - Nature of Selfishness—Selfishness destructive of - Happiness—Selfishness a Narrow Quality—Selfishness contracts the - Mind—Selfishness shows itself in Many Ways—Last Hours of a Selfish - Life, 311 - - -Obstinacy. - - Obstinacy a Trait of Low Minds—Peculiar Property of - Obstinacy—Obstinacy a Barrier to Improvement—Obstinacy not - Firmness—Necessity of sometimes yielding—Be not in a Hurry to - change Opinion, 315 - - -Slander. - - Nature of Calumny—Slander never tired—Slander loved only by the - Base—Slander can not injure a Good Man—Slander easily started—Your - Own Character shown in describing Another's—Speak kindly of the - Absent, 319 - - -Irritability. - - Irritability an Unpleasant Quality—The Source of Envy and - Discontent—Sin of fretting—Fretting easy to indulge—Evidence of a - Moral Weakness—Evidence of Littleness of Soul, 324 - - -Envy. - - Envy Born of Pride—Envy a Foolish Trait—Envy destroys One's Own - Happiness—Envy seeks to pull down Others—Envy Cruel in pursuit—Envy - grows in All Hearts, 328 - - -Discontent. - - A Discontented Man wretched—Discontent at Times wicked—Universality - of Discontent—Contentment Felicity—Duty to enjoy God's - Blessing—Contentment abides with Little Things—Contentment not - Supine Satisfaction—Folly of Discontent, 332 - - -Deception. - - Deceit an Obstacle to Happiness—Deceit in Friendship Most - Detestable—Deceit Inimical to Society—Deception and - Hypocrisy—Deception assumes Many Forms, 338 - - -Intermeddling. - - A Busybody disliked by All—Allied to Envy and Slander—The Source of - Many Troubles—Mischief wrought by an Intermeddler—Beware of - Curiosity—A Meddler not moved by the Spirit of Charity, 342 - - -Anger. - - Anger an Impotent Quality—Anger unmans a Man—Fit Occasions for - Indignation—Anger always Terrible or Ridiculous—Strong Temper not - of Necessity a Bad One, 346 - - -Ambition. - - Ambition a Deceptive Quality—Ambition fatal to Happiness—Ambition - fatal to Friendship—Ambition a Shadowy Quality—Ambition not - Aspiration—Ambition an Excessive Quality—Ambitious of True Honor a - Grand Thing, 350 - - -Politeness. - - Importance of Politeness—Manner influences Worldly - Opinion—Fascinating Manners not Politeness—Politeness does not - depend on National Peculiarities—Politeness is Kindness—Description - of a Gentleman—Politeness comes of Sincerity—Politeness a Noble - Trait of Character—Business Value of Politeness—Good Manners can - not be laid aside, 354 - - -Sociability. - - Mutual Intercourse necessary to Happiness—Society the Balm of - Life—Duty of doing Something for Society—All Social Duties - Reciprocal—Society the Spirit of Life—Anomalies of Society - explained—Happy Influence of Society, 361 - - -Dignity. - - Dignity defined—Dignity not Dependent on Place—Dignity the - Ennobling Quality of Politeness—Three Kinds of Dignity—Dignity not - Conceit—Dignity not Hauteur and Pride, 367 - - -Affability. - - Affability an Ornament—Affability of Value—Why Affability promotes - Success—Not well enough acquainted with Each Other—Duty of - cultivating Affability—Whom to be Affable with, 371 - - -The Toilet. - - Dress denotes the Man—Duty of Dressing—Love of Beauty right—Mental - Qualities shown by the Toilet—Beauty of Simplicity—The Style of - Dress—Dress need not be Costly—Dress of a Gentleman—Dandies - Ridiculous, 375 - - -Gentleness. - - Gentleness a Pleasing Quality—We do not sufficiently value - Gentleness—Power of Gentleness—Gentleness belongs to Virtue—Great - Power always Gentle in Expression—Power in Gentle Words—Foundation - of True Gentleness, 382 - - -Modesty. - - Modesty a Mark of Wisdom—Modesty a Beautiful Setting to Talents—All - Great Events complete themselves in Silence—Modesty not - Bashfulness—Modesty Different from Reserve—Modesty Crowning - Ornament of Woman, 387 - - -Love. - - Love a Ruling Element—Love a Need of the Heart—Power of Love—Love - a Proof of Moral Excellence—Love elevates Life—Duty to study the - Nature of Love—Love founded on Esteem and Respect—Love Dependent on - Etiquette—Woman's Love Stronger than Man's—Love purifies the Heart, 391 - - -Courtship. - - Importance of the Question—Mistaken Notions as to Time—Courtship - and Wedded Love—Happiness Dependent on Love—All Jest out of - Place—Duty of Careful Thought on Courtship—Marriage should be made - a Study—Courtship a Voyage of Discovery—The True Companion must be - sought for—A Critical Point in a Woman's Life—Must be an - Equal—Courtship Beautiful, 400 - - -Marriage. - - Marriage a Solemn Spectacle—Human Happiness ever accompanied by - Sorrow—Loving Trust of Woman—Importance of the Act—Marriage the - Entrance to a New World—Influence of a Wife's Moral - Character—Discipline of the Affections—Marriage a - Necessity—Marriage should be made a Study—Why Disappointments - arise—Marriage a Real and Earnest Affair, 408 - - -Single Life. - - Marriage universally expected—Happiness of Single Life—Matrimony - brings Cares as well as Joys—Marriage not the Chief End of - Life—Marriage the More Preferable State—Jeremy Taylor's Contrast of - the Two States—Early Marriages Injudicious—Why Some remain Single, 416 - - -Married Life. - - Marriage the Bond of Social Order—Influence of a Good Wife—Nature - of the Marriage Tie—Gold can not purchase Love—Unhappy - Marriages—Human to see the Good Side of Things past—Happiness found - in consulting the Happiness of Others—Elevating Influence of - Marriage, 422 - - -Duties of Married Life. - - Duty of Married Life can not be shaken off—Marriage does not change - human Nature—Love not the Only Requisite of Domestic Felicity—Chance - to make or mar Life—Danger from Familiarity—Patience demanded—Must - expect Imperfections—Must seek the Happiness of Others—Duty of - forgetting Self, 429 - - -Trials of Married Life. - - Trials to be expected—Death of Wedded Love—Daily Life the Test of - Married Love—Domestic Happiness reached through Trials—Must learn - to bear with the Faults of Each Other—Imperfections of Character - make the Strongest Claims on our Love—Many Trials arise from - Mistaken Notions as to Economy—Necessity of having a Home, 436 - - -Husband and Wife. - - True Marriage the Growth of Years—There must be a Mutual - Self-sacrifice—Keep Faults to yourself—Constant Tenderness and Care - necessary—Proofs of Affection should be granted—Duty of Husbands—Duty - of Wives—Man desires Woman's Sympathy and Love—Wives should consult - Husbands' Taste, 443 - - -Jealousy. - - Baseness of this Passion—Distinction between Jealousy and - Envy—Jealousy preferable to Envy—Jealousy assumes Many Forms—No - One willing to Acknowledge Jealousy—Jealousy a Deadly - Thing—Suspicion an Enemy to Happiness, 449 - - -Regret. - - Regret a Sad Word—All have felt it—The Profoundest Sorrows - self-wrought—Death an Occasion of Much Regret—Shadowed Lives—How - to escape regret, 454 - - -Memory. - - Memory the Noblest Gift of Providence—Memory the Golden - Cord—Treasure of a Good Memory—Memory of Past Days—Slight Things - suffice to recall Past Memories—The Reminiscences of Youth—Memory - sometimes Painful—Memory crowds Years into Moments, 458 - - -Hope. - - Hope accomplishes All Things—Moderate Hope Helpful—Sustaining Power - of Hope—Should only hope for Probable Things—Hope ever with - us—Hope lives in the Future—The Morality of Hope—A True Hope ever - Present—Hopes and Fears—Rise above Trouble, 465 - - -Prosperity. - - Prosperity the Test of Character—A Degree of Prosperity to be - reasonably hoped for—Continuous Prosperity not a Good Thing—How to - prosper—Prosperity and Happiness not Identical—Early Adversity the - Foundation of Future Prosperity—Hardships a Good Thing, 472 - - -Trifles. - - Details Important—Trifles make Success—No Such Thing as Trifles in - Life—Trifles make the Difference between First and Second Class - Work—Unhappiness of Life caused by Trifles—Trifles make an Influence, 477 - - -Leisure. - - Spare Moments the Gold-dust of Time—Time our Estate—What can be - done in Leisure Time—Busiest Persons have always the Most Time—Time - can not be recalled—Effort required to employ Time Rightly—Death - teaches the Value of Time, 482 - - -Happiness. - - Happiness the Principal Thing—Deceitfulness of Happiness—Happiness - like To-morrow—Wealth and Fame not Necessary to Happiness—Can not - control our Outward Surroundings—Circumstances not essential to - Happiness—Disposition to enjoy Life what is wanted—Enjoy Present - Surroundings—Content is Happiness—Must seek for Happiness in the - Right Way, 488 - - -True Nobility. - - True Nobility often counterfeited—Man not rated by his - Possessions—Greatness often Obscure—Some Great in Evil—Influence - of Noble Principles—True Nobility Modest in Expression—Nobility of - Character Reverential—True Nobility within Reach of All, 494 - - -A Good Name. - - A Good Name the Richest Possession—Based on Permanent - Excellence—The Result of Individual Exertion—Influence of Youth on - Life—Rewards of possessing a Good Name—Evil of being devoid of it, 501 - - -Meditation. - - Meditation the Soul's Perspective Glass—Must learn to subdue the - Impulses—Meditation the Counselor of the Mental Powers—Guard - against Impure Thoughts—Duty of Thinking, 507 - - -Principles. - - Principles the Springs of our Actions—Danger of Loose - Principles—Good Principles ever acting—False Principles, 512 - - -Opportunity. - - Must Rightly use Small Opportunities—Opportunity and Ability—All - have a Few Opportunities—Must not wait for Opportunity, 516 - - -Duty. - - Duty ever Present with us—Duty based on Justice—We must will to do - our Duty—Duty and Might—Duty does not fear Censure, 520 - - -Trials. - - Life Full of Trials—Joy and Sorrow near together—Trials sent for - our Good—Wisdom won by Trials—Man like a Sword—Never meet Trouble - Half Way—Sorrow should remind us of God, 524 - - -Sickness. - - Sickness draws us near to God—Sickness softens the Heart—Sickness - renders us All Equals—The Blessings of Sickness—Sickness and - Health—Discipline of a Sick-bed, 529 - - -Sorrow. - - Sorrows gather around Great Souls—Sorrows make the Mind Genial—Life - abounds in Sorrowful Scenes—Sorrow the Noblest of - Discipline—Christianity a Religion of Sorrow—Suffering must be - patiently submitted to—Sorrow sometimes too Sacred to be spoken - of—Must not give way to Causeless Sorrow, 532 - - -Poverty. - - Poverty a Valued Discipline—Evils of Poverty Imaginary—Genius a - Gift of Poverty—The Advantages of struggling with Poverty—Poverty - the Test of Civility—Real Wants of Mankind but Few—Misfortune of - beginning Life Rich—Poverty of the Mind Most Deplorable, 539 - - -Affliction. - - The Elasticity of the Human Mind—Affliction a School of - Virtue—Adversity the Touchstone of Character—The Uncertainty of - Human Life—Suffering Divinely appointed—Thought when Death comes, 545 - - -Disappointments. - - Disappointments Divinely appointed—Disappointments the Lot of - Man—Shadowed Lives—Many disappointed because they do not look for - Happiness in the Right Way—Must meet Disappointments Bravely—Must - be accepted with Resignation—Disappointments sometimes arise from - Undue Expectations—Time disappoints our Cherished plans—Life a - Variegated Scene, 552 - - -Failure. - - Ultimate Success attained through Present Failure—Failures for our - Own Good—The True Hero perseveres in Spite of Failure—Do not give - Way to Despair—No One succeeds in All his Undertakings—Many ruined - by Early Success—How to view Past Mistakes—Sorrows of Mankind - traced to Blighted Hopes—The Brave-hearted Man rises Superior to - Present Difficulties, 557 - - -Despondency. - - Dark Hours as well as Bright Ones—Dire Effects of Despair—Influence - of Hope—Duty of resisting Despondency—Despondency a Failure of - Duty—To give Way to Despair not Manly—Lesson from Nature—Causeless - Depression of Spirits—Human Nature to see the Dark Side, 565 - - -Faith. - - Faith the Prophet of the Soul—Faith a Necessity—Faith a Reasonable - Thing—Faith ever with us—Difference between Morality and - Faith—Faith expands the Intellect—Must not judge the Outward - Manifestations of Faith—Faith and Works, 570 - - -Worship. - - Necessity of Prayer—Prayer arises from the Heart—Prayer and Outward - Action—Prayer the Password to Heaven—Family Worship—Necessity of - Daily Worship—Family Prayers knit together the Home—We often pray - Improperly—What God looketh at in Prayers—The Lord's Prayer, 575 - - -Religion. - - Religion binds Man to God—True Religion a Noble Thing—Effect of - Religion—Religion Full of Joys—Religion a Natural Thing—Religion - not established by Reason—Sorrow for Sin—Three Modes of bearing - Ills of Life—Surrounded by Motives to Religion—Religion a Refining - Influence—Religion teaches the Dignity of Common Life—Religion - enforces the doing of Common Duties, 581 - - -God in Nature. - - "The Heavens proclaim the Glory of God"—The Gospel written on - Nature—Distinguishing Features of God's Works—Study of Nature leads - to True Religion—Plan running through Nature's Works—Wondrous - Natural Scenes conduce to a Proper View of God, 588 - - -The Bible. - - Eulogy of the Bible—The Bible the Oldest Monument Extant—The Bible - Adapted to Every Condition—The Bible the Foundation of our Religious - Faith—The Bible our Constant Attendant—The Bible a Tried Book—The - Scriptures Adapted to All Times of Life—The Bible gives us a Sure - Foundation to stand upon, 592 - - -Future Life. - - Importance of this Question—Changes of the Seasons proving Future - Life—Men at All Times have pondered the Question of Death—Tenable - Ground for the Hope of Future Life—Visions on Death-beds, 596 - - -Time and Eternity. - - Insignificance of Man as compared to Eternity—The Hour-glass - Emblematical of the World—The Closing Year of our Life—Transitory - Period of Human Life—The Vanities and Contentions of Life viewed - from the Stand-point of Eternity, 599 - - -The Evening of Life. - - The Beauty of Age—Different Ages of Life contrasted—In the - Realities of Life we lose Sight of the Dreams of Youth—Age should - present the Grandest Thoughts—Age has no Terror to those who see it - near—The True Man does not wish to be a Child again—Death the - Transition Stage to a More Glorious and Perfect Life—In Death we are - All Equal—Should Cultivate Cheerful Thoughts about Death—Poem on - Death, 602 - - - - -[Illustration: Golden Gems of Life] - - - - -[Illustration: LIFE.] - - -[Illustration] - -We can conceive of no spectacle better calculated to lead the mind to -serious reflections than that of an aged person, who has misspent a long -life, and who, when standing near the end of life's journey, looks down -the long vista of his years, only to recall opportunities unimproved. -Now that it is all too late, he can plainly see where he passed by in -heedless haste the real "gems of life" in pursuit of the glittering -gewgaws of pleasure, but which, when gained, like the apples of Sodom, -turned to ashes in his very grasp. What a different course would he -pursue would time but turn backwards in his flight and he be allowed to -commence anew to weave the "tangled web of life." But this is not -vouchsafed him. Regrets are useless, save when they awaken in the minds -of youth a wish to avoid errors and a desire to gather only the true -"jewels of life." - -Life, with its thousand voices wailing and exulting, reproving and -exalting, is calling upon you. Arouse, and gird yourself for the race. -Up and onward, and - - "Waking, - Be awake to sleep no more." - -Not alone by its ultimate destiny, but by its immediate obligations, -uses, enjoyment, and advantages, must be estimated the infinite and -untold value of life. It is a great mission on which you are sent. It is -the choicest gift in the bounty of heaven committed to your wise and -diligent keeping, and is associated with countless benefits and -priceless boons which heaven alone has power to bestow. But, alas! its -possibilities for woe are equal to those of weal. - -It is a crowning triumph or a disastrous defeat, garlands or chains, a -prison or a prize. We need the eloquence of Ulysses to plead in our -behalf, the arrows of Hercules to do battle on our side. It is of the -utmost importance to you to make the journey of life a successful one. -To do so you must begin with right ideas. If you are mistaken in your -present estimates it is best to be undeceived at the first, even though -it cast a shadow on your brow. It is true, that life is not mean, but it -is grand. It is also a real and earnest thing. It has homely details, -painful passages, and a crown of care for every brow. - -We seek to inspire you with a wish and a will to meet it with a brave -spirit. We seek to point you to its nobler meanings and its higher -results. The tinsel with which your imagination has invested it will all -fall off of itself so soon as you have fairly entered on its experience. -So we say to you, take up life's duties now, learn something of what -life is before you take upon yourself its great responsibilities. - -Great destinies lie shrouded in your swiftly passing hours; great -responsibilities stand in the passages of every-day life; great dangers -lie hidden in the by-paths of life's great highway; great uncertainty -hangs over your future history. God has given you existence, with full -power and opportunity to improve it and be happy; he has given you equal -power to despise the gift and be wretched; which you will do is the -great problem to be solved by your choice and conduct. Your bliss or -misery in two worlds hangs pivoted in the balance. - -With God and a wish to do right in human life it becomes essentially a -noble and beautiful thing. Every youth should form at the outset of his -career the solemn purpose to make the most and the best of the powers -which God has given him, and to turn to the best possible account every -outward advantage within his reach. This purpose must carry with it the -assent of the reason, the approval of the conscience, the sober judgment -of the intellect. It should thus embody within itself whatever is -vehement in desire, inspiring in hope, thrilling in enthusiasm, and -intense in desperate resolve. To live a life with such a purpose is a -peerless privilege, no matter at what cost of transient pain or -unremitting toil. - -It is a thing above professions, callings, and creeds. It is a thing -which brings to its nourishment all good, and appropriates to its -development of power all evil. It is the greatest and best thing under -the whole heavens. Place can not enhance its honor; wealth can not add -to its value. Its course lies through true manhood and womanhood; -through true fatherhood and motherhood; through true friendship and -relationship of all legitimate kinds—of all natural sorts whatever. It -lies through sorrow and pain and poverty and all earthly discipline. It -lies through unswerving trust in God and man. It lies through patient -and self-denying heroism. It lies through all heaven prescribed and -conscientious duty; and it leads as straight to heaven's brightest gate -as the path of a sunbeam leads to the bosom of a flower. - -Many of you to-day are just starting on the duties of active life. The -volume of the future lies unopened before you. Its covers are -illuminated by the pictures of fancy, and its edges are gleaming with -the golden tints of hope. Vainly you strive to loosen its wondrous -clasp; 'tis a task which none but the hand of Time can accomplish. Life -is before you—not earthly life alone, but life; a thread running -interminably through the warp of eternity. It is a sweet as well as a -great and wondrous thing. Man may make life what he pleases and give it -as much worth, both for himself and others, as he has energy for. - -The journey is a laborious one, and you must not expect to find the road -all smooth. And whether rich or poor, high or low, you will be -disappointed if you build on any other foundation. Take life like a man; -take it just as though it was as it is—an earnest, vital, essential -affair. Take it just as though you personally were born to the task of -performing a merry part in it—as though the world had waited for your -coming. Live for something, and for something worthy of life and its -capabilities and opportunities, for noble deeds and achievements. Every -man and every woman has his or her assignments in the duties and -responsibilities of daily life. We are in the world to make the world -better, to lift it up to higher levels of enjoyment and progress, to -make the hearts and homes brighter and happier by devoting to our -fellows our best thoughts, activities, and influences. - -It is the motto of every true heart and the genius of every noble life -that no man liveth to himself—lives chiefly for his own selfish good. -It is a law of our intellectual and moral being that we promote our own -real happiness in the exact proportions we contribute to the comfort and -happiness of others. Nothing worthy the name of happiness is the -experience of those who live only for themselves, all oblivious to the -welfare of their fellows. That only is the true philosophy which -recognizes and works out the principle in daily life that— - - "Life was lent for noble deeds." - -Life embraces in its comprehensiveness a just return of failure and -success as the result of individual perseverance and labor. Live for -something definite and practical; take hold of things with a will, and -they will yield to you and become the ministers of your own happiness -and that of others. Nothing within the realm of the possible can -withstand the man or woman who is intelligently bent on success. Every -person carries within the key that unlocks either door of success or -failure. Which shall it be? All desire success; the problem of life is -its winning. - -Strength, bravery, dexterity, and unfaltering nerve and resolution must -be the portion and attribute of those who resolve to pursue fortune -along the rugged road of life. Their path will often lie amid rocks and -crags, and not on lawns and among lilies. A great action is always -preceded by a great purpose. History and daily life are full of examples -to show us that the measure of human achievements has always been -proportional to the amount of human daring and doing. Deal with -questions and facts of life as they really are. What can be done, and is -worth doing, do with dispatch; what can not be done, or would be -worthless when done, leave for the idlers and dreamers along life's -highway. - -Life often presents us with a choice of evils instead of good; and if -any one would get through life honorably and peacefully he must learn to -bear as well as forbear, to hold the temper in subjection to the -judgment, and to practice self-denial in small as well as great things. -Human life is a watch-tower. It is the clear purpose of God that every -one—the young especially—should take their stand on this tower, to -look, listen, learn, wherever they go and wherever they tarry. Life is -short, and yet for you it may be long enough to lose your character, -your constitution, or your estate; or, on the other hand, by diligence -you can accomplish much within its limits. - -If the sculptor's chisel can make impressions on marble in a few hours -which distant eyes shall read and admire, if the man of genius can -create work in life that shall speak the triumph of mind a thousand -years hence, then may true men and women, alive to the duty and -obligations of existence, do infinitely more. Working on human hearts -and destinies, it is their prerogative to do imperishable work, to build -within life's fleeting hours monuments that shall last forever. If such -grand possibilities lie within the reach of our personal actions in the -world how important that we live for something every hour of our -existence, and for something that is harmonious with the dignity of our -present being and the grandeur of our future destiny! - -A steady aim, with a strong arm, willing hands, and a resolute will, are -the necessary requisites to the conflict which begins anew each day and -writes upon the scroll of yesterday the actions that form one mighty -column wherefrom true worth is estimated. One day's work left undone -causes a break in the great chain that years of toil may not be able to -repair. Yesterday was ours, but it is gone; today is all we possess, for -to-morrow we may never see; therefore, in the golden hour of the present -the seeds are planted whereby the harvest for good or evil is to be -reaped. - -To endure with cheerfulness, hoping for little, asking for much, is, -perhaps, the true plan. Decide at once upon a noble purpose, then take -it up bravely, bear it off joyfully, lay it down triumphantly. Be -industrious, be frugal, be honest, deal with kindness with all who come -in your way, and if you do not prosper as rapidly as you would wish -depend upon it you will be happy. - -The web of life is drawn into the loom for us, but we weave it -ourselves. We throw our own shuttle and work our own treadle. The warp -is given us, but the woof we furnish—find our own materials, and color -and figure it to suit ourselves. Every man is the architect of his own -house, his own temple of fame. If he builds one great, glorious, and -honorable, the merit and the bliss are his; if he rears a polluted, -unsightly, vice-haunted den, to himself the shame and misery belongs. - -Life is often but a bitter struggle from first to last with many who -wear smiling faces and are ever ready with a cheerful word, when there -is scarcely a shred left of the hopes and opportunities which for years -promised happiness and content. But it is human still to strive and -yearn and grope for some unknown good that shall send all unrest and -troubles to the winds and settle down over one's life with a halo of -peace and satisfaction. The rainbow of hope is always visible in the -future. Life is like a winding lane—on either side bright flowers and -tempting fruits, which we scarcely pause to admire or taste, so eager -are we to pass to an opening in the distance, which we imagine will be -more beautiful; but, alas! we find we have only hastened by these -tempting scenes to arrive at a desert waste. - -We creep into childhood, bound into youth, sober into manhood, and -totter into old age. But through all let us so live that when in the -evening of life the golden clouds rest sweetly and invitingly upon the -golden mountains, and the light of heaven streams down through the -gathering mists of death, we may have a peaceful and joyous entrance -into that world of blessedness, where the great riddle of life, whose -meaning we can only guess at here below, will be unfolded to us in the -quick consciousness of a soul redeemed and purified. - -[Illustration] - - - - -[Illustration: HOME.] - - "Home is the resort - Of love, of joy, of peace and plenty, where, - Supporting and supported, polished friends - And dear relations mingle into bliss." - - -[Illustration] - -Home! That word touches every fiber of the soul, and strikes every chord -of the human heart with its angelic fingers. Nothing but death can break -its spell. What tender associations are linked with home! What pleasing -images and deep emotions it awakens! It calls up the fondest memories of -life, and opens in our nature the purest, deepest, richest gush of -consecrated thought and feeling. - -To the little child, home is his world—he knows no other. The father's -love, the mother's smile, the sister's embrace, the brother's welcome, -throw about his home a heavenly halo, and make it as attractive to him -as the home of angels. Home is the spot where the child pours out all -his complaint, and it is the grave of all his sorrows. Childhood has its -sorrows and its grievances; but home is the place where these are -soothed and banished by the sweet lullaby of a fond mother's voice. - -Ask the man of mature years, whose brow is furrowed by care, whose mind -is engrossed in business,—ask him what is home. He will tell you: "It -is a place of rest, a haven of content, where loved ones relieve him of -the burden of every-day life, too heavy to be continuously borne, from -whence, refreshed and invigorated, he goes forth to do battle again." - -Ask the lone wanderer as he plods his weary way, bent with the weight of -years and white with the frosts of age,—ask him what is home. He will -tell you: "It is a green spot in memory, an oasis in the desert, a -center about which the fondest recollection of his grief-oppressed heart -clings with all the tenacity of youth's first love. It was once a -glorious, a happy reality; but now it rests only as an image of the -mind." - -Wherever the heart wanders it carries the thought of home with it. -Wherever by the rivers of Babylon the heart feels its loss and -loneliness, it hangs its harp upon the willows, and weeps. It prefers -home to its chief joy. It will never forget it; for there swelled its -first throb, there were developed its first affections. There a mother's -eye looked into it, there a father's prayer blessed it, there the love -of parents and brothers and sisters gave it precious entertainment. -There bubbled up, from unseen fountains, life's first effervescing -hopes. There life took form and consistence. From that center went out -all its young ambition. Towards that focus return its concentrating -memories. There it took form and fitted itself to loving natures; and it -will carry that impress wherever it may go, unless it becomes polluted -by sin or makes to itself another home sanctified by a new and more -precious affection. - -There is one vision that never fades from the soul, and that is the -vision of mother and of home. No man in all his weary wanderings ever -goes out beyond the overshadowing arch of home. Let him stand on the -surf-beaten coast of the Atlantic, or roam over western wilds, and every -dash of the wave or murmur of the breeze will whisper home, sweet home! -Let him down amid the glaciers of the north, and even there thoughts of -home, too warm to be chilled by the eternal frosts, will float in upon -him. Let him rove through the green, waving groves and over the sunny -slopes of the south, and in the smile of the soft skies, and in the kiss -of the balmy breeze, home will live again. Let prosperity reward his -every exertion, and wealth and affluence bring round him all the luxury -of the earth, yet in his marble palace will rise unforbidden the vision -of his childhood's home. Let misfortune overtake him; let poverty be his -portion, and hunger press him; still in troubled dreams will his -thoughts revert to his olden home. - -If you wanted to gather up all tender memories, all lights and shadows -of the heart, all banquetings and reunions, all filial, fraternal, -paternal, conjugal affections, and had only just four letters to spell -out all height and depth, and length and breadth, and magnitude and -eternity of meaning, you would write it all out with the four letters -that spell Home. - -What beautiful and tender associations cluster thick around that word! -Compared with it, wealth, mansion, palace, are cold, heartless terms. -But home,—that word quickens every pulse, warms the heart, stirs the -soul to its depths, makes age feel young again, rouses apathy into -energy, sustains the sailor in his midnight watch, inspires the soldier -with courage on the field of battle, and imparts patient endurance to -the worn-out sons of toil. - -The thought of it has proved a sevenfold shield to virtue; the very name -of it has a spell to call back the wanderer from the path of vice; and, -far away where myrtles bloom and palm-trees wave, and the ocean sleeps -upon coral strands, to the exile's fond fancy it clothes the naked rock, -or stormy shore, or barren moor, or wild height and mountain, with -charms he weeps to think of, and longs once more to see. - -Every home should be as a city set on a hill, that can not be hid. Into -it should flock friends and friendship, bringing the light of the world, -the stimulus and the modifying power of contact with various natures, -the fresh flowers of feeling gathered from wide fields. Out of it should -flow benign charities, pleasant amenities, and all those influences -which are the natural offspring of a high and harmonious home-life. - -The home is the fountain of civilization. Our laws are made in the home. -The things said there give bias to character far more than do sermons -and lectures, newspapers and books. No other audience are so susceptible -and receptive as those gathered about the table and fireside; no other -teachers have the acknowledged and divine right to instruct that is -granted without challenge to parents. The foundation of our national -life is under their hand. They can make it send forth waters bitter or -sweet, for the death or the healing of the people. - -The influences of home perpetuate themselves. The gentle graces of the -mother live in the daughter long after her head is pillowed in the dust -of death; and the fatherly kindness finds its echoes in the nobility and -character of sons who come to wear his mantle and fill his place. While, -on the other hand, from an unhappy, misgoverned, and ill-ordered home, -go forth persons who shall make other homes miserable, and perpetuate -the sorrows and sadness, the contentions and strifes, which have made -their own early lives miserable. In every proper sense in which home can -be considered, it is a powerful stimulant to noble actions and a high -and pure morality. So valuable is this love of home that every man -should cherish it as the apple of his eye. As he values his own moral -worth, as he prizes his country, the peace and happiness of the world; -yea, more, as he values the immortal interests of man, he should cherish -and cultivate a strong and abiding love of home. - -Home has voices of experience and hearts of genuine holy love, to -instruct you in the way of life, and to save you from a sense of -loneliness as you gradually discover the selfishness of mankind. Home -has its trials, in which are imaged forth the stern struggles of your -after years, that your character may gain strength and manifestation, -for which purpose they are necessary; they open the portals of his -heart, that the jewels otherwise concealed in its hidden depths may -shine forth and shed their luster on the world. Home has its duties, to -teach you how to act on your own responsibilities. Home gradually and -greatly increases its burdens, so that you may acquire strength to -endure without being overtasked. Home is a little world, in which the -duties of the great world are daily rehearsed. - -He who has no home has not the sweetest pleasures of life. He feels not -the thousand endearments that cluster around that hallowed spot, to fill -the void of his aching heart, and while away his leisure moments in the -sweetest of life's enjoyments. Is misfortune your lot, you will find a -friendly welcome from hearts beating true to your own. The chosen -partner of your toil has a smile of approbation when others have -deserted you, a hand of hope when all others refuse, and a heart to feel -your sorrows as her own. No matter how humble that home may be, how -destitute its stores, or how poorly its inmates may be clad, if true -hearts dwell there, it is still a home. - -Of all places on earth, home is the most delicate and sensitive. Its -springs of action are subtle and secret. Its chords move with a breath. -Its fires are kindled with a spark. Its flowers are bruised with the -least rudeness. The influences of our homes strike so directly on our -hearts that they make sharp impressions. In our intercourse with the -world we are barricaded, and the arrows let fly at our hearts are warded -off; but not so with us at home. Here our hearts wear no covering, no -armor. Every arrow strikes them; every cold wind blows full upon them; -every storm beats against them. What, in the world, we would pass by in -sport, in our homes would wound us to the quick. Very little can we bear -at home, for it is a sensitive place. - -If we would have a true home, we must guard well our thoughts and -actions. A single bitter word may disquiet the home for a whole day; -but, like unexpected flowers which spring up along our path full of -freshness, fragrance, and beauty, so do kind words and gentle acts and -sweet disposition make glad the home where peace and blessing dwell. No -matter how humble the abode, if it be thus garnished with grace and -sweetened by kindness and smiles, the heart will turn lovingly towards -it from all the tumults of the world, and home, "be it ever so humble," -will be the dearest spot under the sun. - -There is no happiness in life, there is no misery, like that growing out -of the disposition which consecrates or desecrates a home. "He is -happiest, be he king or peasant, who finds peace at home." Home should -be made so truly home that the weary, tempted heart could turn towards -it anywhere on the dusty highways of life, and receive light and -strength. It should be the sacred refuge of our lives, whether rich or -poor. - -The affections and loves of home are graceful things, especially among -the poor. The ties that bind the wealthy and proud to home may be forged -on earth, but those which link the poor man to his humble hearth are of -the true metal, and bear the stamp of heaven. These affections and loves -constitute the poetry of human life, and so far as our present existence -is concerned, with all the domestic relations, are worth more than all -other social ties. They give the first throb to the heart, and unseal -the deep fountains of its love. Homes are not made up of material -things. It is not a fine house, rich furniture, a luxurious table, a -flowery garden, and a superb carriage, that make a home. Vastly superior -to this is a true home. Our ideal homes should be heart-homes, in which -virtue lives and love-flowers bloom and peace-offerings are daily -brought to its altars. It is made radiant within with every social -virtue, and beautiful without by those simple adornments with which -nature is every-where so prolific. The children born in such homes will -leave them with regret, and come back to them in after life as pilgrims -to a holy shrine. The towns on whose hills and in whose vales such homes -are found will live forever in the hearts of its grateful children. - -How easy it is to invest homes with true elegance, which resides not -with the upholsterer or draper! It exists in the spirit presiding over -the apartments of the dwelling. Contentment must be always most -graceful; it sheds serenity over the scenes of its abode; it transforms -a waste into a garden. The house lighted by those imitations of a nobler -and brighter life may be wanting much which the discontented may desire, -but to its inhabitants it will be a palace far outvying the Oriental in -beauty. - -There is music in the word Home. To the old it brings a bewitching -strain from the harp of memory, to the middle-aged it brings up happy -thoughts, while to the young it is a reminder of all that is near and -dear to them. Our hearts turn with unchangeable love and longing to the -dear old home which sheltered us in childhood. Kind friends may beckon -us to newer scenes, and loving hearts may bind us fast to other pleasant -homes; but we love to return to the home of our childhood. It may be old -and rickety to the eyes of strangers; the windows may have been broken -and patched long ago, and the floor worn through; but it is still the -old home from out of which we looked at life with hearts full of hope, -building castles which faded long ago. Here we watched life come and go; -here we folded still, cold hands over hearts as still, that once beat -full of love for us. - -Even as the sunbeam is composed of millions of minute rays, the -home-life must be constituted of little tendernesses, kind looks, sweet -laughter, gentle words, loving counsels. It must not be like the torch -blaze of natural excitement, which is easily quenched, but like the -serene, chastened light, which burns as safely in the dry east wind as -in the stillest atmosphere. Let each bear the other's burden the while; -let each cultivate the mutual confidence which is a gift capable of -increase and improvement, and soon it will be found that kindness will -spring up on every side, displacing unsuitability, want of mutual -knowledge, even as we have seen sweet violets and primroses dispelling -the gloom of the gray sea-rocks. - -The sweetest type of heaven is home. Nay, heaven itself is the home for -whose acquisition we are to strive most strongly. Home in one form or -another is the great object of life. It stands at the end of every day's -labor, and beckons us to its bosom; and life would be cheerless and -meaningless did we not discern across the river that divides it from the -life beyond glimpses of the pleasant mansions prepared for us. Yes, -heaven is the home towards which those who have lived aright direct -their steps when wearied by the toils of life. There the members of the -homes on earth, separated here, will meet again, to part no more. - - - - -[Illustration: HOME CIRCLE.] - - -[Illustration] - -The home circle may be, ought to be, the most delightful place on earth, -the center of the purest affections and most desirable associations, as -well as of the most attractive and exalted beauties to be found this -side of paradise. Nothing can excel in beauty and sublimity the -quietude, peace, harmony, affection, and happiness of a well-ordered -family, where virtue is nurtured and every good principle fostered and -sustained. - -The home circle is the nursery of affection. It is the Eden of young -attachments, and here should be planted and tended all the germs of -love, every seed that shall ever sprout in the heart; and how carefully -should they be tended! how guarded against the frosts of jealousy, -anger, envy, pride, vanity, and ambition! how rooted in the best soil of -the heart, and nourished and cultivated by the soul's best husbandry! - -Here is the heart's garden. Its sunshine and flowers are here. All its -beautiful, all its lovely things are here. And here should be expended -care, toil, effort, patience, and whatever may be necessary to make them -still more lovely. It is around the memories of the home circle that -cluster the happiest and sometimes the saddest of the recollections of -youth. There is the thought of brother and sister, perhaps now gone -forever; of childish sorrow and grief; of the mother's prayer and the -father's blessing. Do you wonder that these memories, both bitter and -sweet, linger in the chambers of the mind long after those of the busy -years of maturity have faded away before the approach of age? With what -assiduity ought all who have arrived at the years of maturity strive to -make their homes pleasant—and especially is this true of parents—so -that its members when they go from thence will carry with them thoughts -that through all the weary years that are before them will afford a -pleasant retreat for them when well-nigh wearied with the care which -comes with increasing years. - -We can not honor with too deep a reverence the home affections; we can -not cultivate them with too great a care; we can not cherish them with -too much solicitude. There is the center of our present happiness, the -springs of our deepest and strongest tides of joy. When the home -affections are duly cultivated all others follow or grow out of them as -a natural consequence. If any would have fervent and noble affections, -such as give power and glory to the human heart, such as sanctify the -soul and make it supremely beautiful, such as an angel might covet -without shame, let him cultivate all the feelings that originate, as -from a radiant point, in the home circle. - -The true flower of home love requires for its development the aid of -every member of the home circle. The tears of sympathy as well as the -sunshine of domestic affection bring it to its glorious maturity. -Ofttimes there are families the members of which are, without doubt, -dear to each other. If sickness or sudden trouble fall on one all are -afflicted, and make haste to help and sympathize and comfort. But in -their daily life and ordinary intercourse there is not only no -expression of affection, none of the pleasant and fond behavior that -has, perhaps, little dignity, but which more than makes up for that in -its sweetness, but there is an absolute hardness of language and actions -which is shocking to every sensitive and tender feeling. Between father -and mother, brother and sister, ofttimes pass rough and hasty words, and -sometimes angry words, even more frequently than words of endearment. To -judge from their actions they do not appear to love each other, nor does -it seem to have occurred to them that it is their duty, as it should be -their best pleasure, to do and say all that they possibly can for each -other's good and happiness. - -It is in the home circle where we form many, if not the most, of our -habits, both of action and speech. These habits we carry into the world. -They cling to us. The vulgarities which we use at home we shall use -abroad—the coarse sayings, the low jest, the vulgar speeches, the -grammatical blunders. All the lingual imperfections which go to form a -part of our home conversation will enter into our conversation at all -times and in all places. The home circle should be held too sacred to be -polluted with the vulgarities of languages, which could have originated -nowhere but in low and groveling minds. It should be dedicated to love -and truth, to all that is tender in feeling and noble and pure in -thought, to holiest communion of soul with soul. In order that such a -communion may be enjoyed it is requisite that language should there -perform its most sacred office, even the office of transmitting -unimpared the most tender and sacred affections that glow in the human -heart. - -If the dialects of angels could be used on earth its fittest place would -be the home circle. The language of home should be such as would not -stain the purest lips nor fall harshly on the most refined ear. It -should abound in words of wisdom which are at once the glory of youth -and the honor of age. - -The home circle, what tender associations does it recall! How deeply -interwoven are its golden filaments with all the fiber of our -affectionate natures, forming the glittering of the heart's golden life! -Here are father, mother, child, brother, sister, companions, all the -heart loves, all that makes earth lovely, all that enriches the mind -with faith and the soul with hope. What language is most fitting for -home use, to bear the messages of home feeling, to be freighted with the -diamond treasure of home hearts? Should it be any other than the most -refined and pure? any other than that breathing the sacred charity of -affection? - -Home is the great seeding-place of every affection that ever grows in -the heart. Hence all should tend well to it, watch, prune, and cultivate -with all prudence and wisdom, with all fervency of spirit. Let the music -of the heart swell its notes here in one perpetual anthem of good will. -Let praise and prayer and fervent good wishes and words and works hallow -its sacred shrine. Let offices of love go round like smiles at a feast -of joy. Let the whole soul devote its energies to making happy its home, -and its rewards will be great. - -If there be any tie formed in life which ought to be securely guarded -from any thing which can put it in peril it is that which unites the -members of a family. If there be a spot upon earth from which discord -and strife should be banished it is the fireside. There center the -fondest hopes and the most tender affections. - -The great lever by which the heart is moved is love; it is the basis of -all true excellence, of all excellent thought. How pleasing the -spectacle of that home circle which is governed by the spirit of love! -Each one strives to avoid giving offense, and is studiously considerate -of the others' happiness. Sweet, loving dispositions are cultivated by -all, and each tries to surpass the other in his efforts for the common -harmony. Each heart glows with love, and the benediction of heavenly -peace seems to abide upon that dwelling with such power that no storm of -passion is able to rise. - -There is no pleasanter sight than that of a family of young folks who -are quick to perform little acts of attention towards their elders. The -placing of the big arm-chair for the mother, or kindly errands done for -father, and scores of little deeds, show the tender sympathy of gentle, -loving hearts. Parents should show their appreciation of these kindly -acts. If they do not indicate that they are appreciated the habit is -soon dropped. - -Little children are imitative creatures, and quickly catch the spirit -surrounding them. So, if the father shows kindly attention to the -mother, bright eyes will see the act, and quick minds will make a note -of it. By example much more than by precept can children be taught to -speak kindly to each other, to acknowledge favors, to be gentle and -unselfish, to be thoughtful and considerate of the comfort of the -family. - -The boys, with inward pride of the father's courteous demeanor, will be -chivalrous and helpful to their sisters; and the girls, imitating the -mother, will be patient and gentle, even when brothers are noisy and -heedless. - -In the homes where true courtesy prevails it seems to meet you on the -threshold. You feel the kindly welcome on entering. No angry voices are -heard up stairs, no sullen children are sent from the room, no -peremptory orders are given to cover the delinquencies of housekeeping -or servants. A delightful atmosphere pervades the house, unmistakable, -yet indescribable. Such a house, filled by the spirit of love, is a home -indeed, to all who enter within its consecrated walls. - -Members of the home circle lose nothing by mutual politeness; on the -contrary, by maintaining not only its forms, but by inward cultivation -of its spirit, they become contributors to that domestic feeling which -is in itself a foretaste of heaven. The good-night and the good-morning -salutation, though they may seem but trifles, have a sweet and softening -influence on all its members. The little kiss and artless good-night of -the smaller ones, as they retire to rest, have in them a heavenly -melody. - -Children are the pride and ornament of the family circle. They create -sport and amusement and dissipate all sense of loneliness from the -household. When intelligent and well trained they afford a spectacle -which even indifferent persons contemplate with satisfaction and -delight. Still these pleasurable emotions are not unalloyed with -solicitude. It is an agreeable but changeable picture of human -happiness. Time in advancing carries them forward, and erelong they will -feel like exclaiming, with the older and more sad and serious ones -around them, that their youth exists only in remembrance. - -There is probably not an unpolluted man or woman living who does not -feel that the sweetest consolations and best rewards of life are found -in the loves and delights of home. There are very few who do not feel -themselves indebted to the influence that clustered around their cradles -for whatever good there may be in their character and condition. The -influence preceding from the home circle is either a blessing or a -curse, either for good or for evil. It can not be neutral. In either -case it is mighty, commencing with our birth, going with us through -life, clinging to us in death, and reaching into the eternal world. It -is that unitive power which arises out of the manifold relations and -associations of domestic life. The specific influence of husband and -wife, of parent and child, of brother and sister, of teacher and pupil, -united and harmoniously blended, constitute the home influence. From -this we may infer the character of home influence. It is great, silent, -irresistible, and permanent. Like the calm, deep stream, it moves on in -silent but overwhelming power. It strikes root deep into the human -heart, and spreads its branches wide over our whole being. Like the lily -that braves the tempest, and the "Alpine flower that leans its cheek on -the bosom of eternal snow," it is exerted amid the wildest scenes of -life, and breathes a softening spell in our bosom, even when a heartless -world is freezing up the fountains of our sympathy and love. It is -governing, restraining, attracting, and traditional. It holds the empire -of the heart and rules the life. It restrains the wayward passions of -the child and checks the man in his mad career of ruin. - -But all pictures of earthly happiness are transient in duration. Where -can you find an unbroken home circle? The time must soon come, if it has -not already, when you must part from those who have surrounded the same -parental board, who mingled with you in the gay-hearted joys of -childhood and the opening promise of youth. New cares will attend you in -new situations, and the relations you form and the business you pursue -may call you far from the "play-place" of your youth. In the unseen -future your brothers and sisters may be sundered from you, your lives -may be spent apart, and in death you may be divided; and of you it may -be said: - - "They grew in beauty side by side, - They filled one home with glee; - Their graves are severed far and wide, - By mount and stream and sea." - -[Illustration] - - - - -[Illustration: FATHER AND MOTHER.] - - -[Illustration] - -How can children repay parents for their watchings, anxieties, labors, -toils, trials, patience, and love? Think of the utter helplessness of -the long years of infancy, of the entire dependence of succeeding -childhood, of the necessities and wants of youth, of the burning -solicitude of parents, and their deep and inexhaustible love; think of -the long years of unwearied toil, of their deep and soul-felt devotion -to the interests of their offspring, of the majesty and matchless power -of their unselfish affections—and then say whether it is possible for -youth to repay too much love and gratitude for all this bestowal of -parental anxiety. - -Oh, what thankfulness should fill every child's heart! What a glorious -return of love! Every day should they give them some token of love. -Every hour should their own hearts glow with gratitude and holy respect -for those who have given them being, and loved them so fervently and -long. Nothing will so warm and quicken all the affections of the -parent's heart as such respect. Who feels like trusting an ungrateful -child? Who can believe that his affection for any object can be firm and -pure? The child who has loved long and well his parents has thoroughly -electrified his affections, has surcharged them with the sweet spirit of -an affectionate tenderness, which will pervade his entire heart, and -will make him better and purer forever. The affections of such a child -are to be trusted. As well may one doubt an angel as such a one. - -There is always a liability, where sons and daughters have gone from the -home of their childhood, and have formed homes of their own, gradually -to lose the old attachments and cease to pay those attentions to parents -which were so easy and natural in the olden time. New associations, new -thoughts, new cares, all come in, filling the mind and heart, and, if -special pains be not taken, they thrust out the old love. _This ought -never to be._ Children should remember that the change is in them, and -not with those they left behind. They have every thing that is new, much -that is attractive in the present and bright in the future; but the -parents' hearts cling to the past, and have most in memory. When -children go away, they know not, and never will know until they -experience it themselves, what it cost to give them up, nor what a -vacancy they left behind. - -The parents have not, if the children have, any new loves to take the -place of the old. Do not, then, heartlessly deprive them of what you -still can give of attention and love. If you live in the same place, let -your step be—if possible, daily—a familiar one in the old home. Even -when many miles away, make it your business to go to your parents. In -this matter do not regard time or expense. They are well spent; and some -day when the word reaches you, flashed over the wires, that your father -or mother is gone, you will not regret then the many hours of travel -spent in going to them while they were yet alive. - -Keep up your intercourse with your parents. Do not deem it sufficient to -write only when something important is to be told. Do not believe that -to them "no news is good news." If it be but a few lines, write them. -Write, if it be only to say, "I am well;" if it be only to send the -salutation which says they are "dear," or the farewell which tells them -that you are "affectionate" still. These little messages will be like -caskets of jewels, and the tear that falls fondly over them will be -treasures for you. Let every child, having any pretense to heart, or -manliness, or piety, and who is so fortunate as to have a father or -mother living, consider it a sacred duty to consult, at any reasonable -personal sacrifice, the known wishes of such a parent until that parent -is no more; and, our word for it, the recollections of the same through -the after pilgrimage of life will sweeten every sorrow, will brighten -every gladness, will sparkle every tear-drop with a joy ineffable. - -There is no period of life when our parents do not claim our attention, -love, and warmest affections. From youth to manhood, from middle age to -riper years, if our honored parents survive, it should be our constant -study how we can best promote their welfare and happiness, and smooth -the pillow of their declining years. - -Nothing better recommends an individual than his attentions to his -parents. There are some children whose highest ambition seems to be the -promotion of their parents' interest. They watch over them with -unwearied care, supply all their wants, and by their devotion and -kindness remove all care and sorrow from their hearts. On the contrary, -there are others who seem never to bestow a thought upon their parents, -and to care but little whether they are comfortably situated or not. By -their conduct they increase their cares, embitter their lives, and bring -their gray hairs with sorrow to the grave. Selfishness has steeled their -hearts to the whispers of affection, and avarice denies to their parents -those favors which would materially assist them in the down-hill of -life. - -Others, too, by a course of profligacy and vice, have drained to the -very dregs their parents' cup of happiness, and made them anxious for -death to release them from their sufferings. How bitter must be the doom -of those children who have thus embittered the lives of their best -earthly friends! - -There can be no happier reflection than that derived from the thought of -having contributed to the comfort and happiness of our parents. When -called away from our presence, which sooner or later must happen, the -thought will be sweet that our efforts and our care smoothed their -declining years, so that they departed in comfort and peace. If we were -otherwise, and we denied them what their circumstances and necessities -required, and our hearts did not become like the nether millstone, our -remorse must prove a thorn in our flesh, piercing us sharply, and -filling our days with regret. - -There is an enduring tenderness in the love of a mother to her son that -transcends all other affections of the heart. It is neither to be -chilled by selfishness, weakened by worthlessness, nor stifled by -ingratitude. She will sacrifice every comfort to his convenience; she -will surrender every pleasure to his enjoyment; she will glory in his -fame, and exult in his prosperity. If misfortune overtake him, he will -be the dearer to her from misfortune; and if disgrace settles upon his -name, she will still love and cherish him in spite of his disgrace. If -all the world besides cast him off, she will be all the world to him. - -A father may turn his back on his child, brothers and sisters may become -inveterate enemies, husbands may desert their wives, wives their -husbands; but a mother's love endures through all. In good repute, in -bad repute, in the face of the world's condemnation, a mother still -lives on and still hopes that her child may turn from his evil ways and -repent; still she remembers his infant smile that ever filled her bosom -with rapture, the merry laugh, the joyful shout of his childhood, the -opening promise of his youth; and thinking of these, she never can be -brought to think him all unworthy. - -Young man, speak kindly to your mother, and ever courteously and -tenderly of her. But a little while and you shall see her no more -forever. Her eye is dim, her form bent, and her shadow falls grave-ward. -Others may love you when she has passed away—a kind-hearted sister, -perhaps, or she whom of all the world you chose for a partner—she may -love you warmly, passionately; children may love you fondly; but never -again, never, while time is yours, shall the love of woman be to you as -that of your old, trembling mother has been. Alas! how little do we -appreciate a mother's tenderness while living! How heedless are we in -youth of all her anxious tenderness! But when she is dead and gone, when -the cares and coldness of the world come withering to our hearts, when -we experience how hard it is to find true sympathy, how few love us for -ourselves, how few will befriend us in misfortune, then it is that we -think of the mother we have lost. - -The loss of a parent is always felt. Even though age and infirmities may -have incapacitated them from taking an active part in the cares of the -family, still they are rallying points around which affection and -obedience, and a thousand tender endeavors to please, concentrate. They -are like the lonely star before us: neither its heat nor light are any -thing to us in themselves, yet the shepherd would feel his heart sad if -he missed it when he lifts his eye to the brow of the mountains over -which it rises when the sun descends. - -Over the grave of a friend, of a brother or a sister we would plant the -primrose, emblematical of youth; but over that of a mother we would let -the green grass shoot up unmolested; for there is something in the -simple covering which nature spreads upon the grave which well becomes -the abiding place of decaying age. Oh, a mother's grave! It is indeed a -sacred spot. It may be retired from the noise of business, and unnoticed -by the stranger; but to our heart how dear! - -The love we should bear to a parent is not to be measured by years, nor -annihilated by distance, nor forgotten when they sleep in dust. Marks of -age may appear in our homes and on our persons, but the memory of a -beloved parent is more enduring than that of time itself. Who has stood -by the grave of a mother and not remembered her pleasant smiles, kind -words, earnest prayer, and assurance expressed in a dying hour? Many -years may have passed, memory may be treacherous in other things, but -will reproduce with freshness the impressions once made by a mother's -influence. Why may we not linger where rests all that was earthly of a -beloved parent? It may have a restraining influence upon the wayward, -prove a valuable incentive to increased faithfulness, encourage hope in -the hour of depression, and give fresh inspiration to Christian life. - -The mother's love is indeed the golden cord which binds youth to age; -and he is still but a child, however time may have furrowed his cheek or -silvered his brow, who can yet recall with a softened heart the fond -devotion or the gentle chidings of the best friend that God ever gave -us. Round the idea of mother the mind of a man clings with fond -affection. It is the first deep thought stamped upon our infant heart, -when yet soft and capable of receiving the most profound impressions; -and the after feelings of the world are more or less light in -comparison. Even in old age we look back to that feeling as the sweetest -we have known through life. - -Our passions and our willfulness may lead us far from the object of our -filial love; we may come even to pain their heart, to oppose their -wishes, to violate their commands. We may become wild, headstrong, or -angry at their counsels or oppositions; but when death has stilled their -monitory voices, and nothing but silent memory remains to recapitulate -their virtues and deeds, affection, like a flower broken to the ground -by a past storm, lifts up her head and smiles away our tears. When the -early period of our loss forces memory to be silent, fancy takes her -place, and twines the image of our dead parents with a garland of -graces, beauties, and virtues, which we doubt not they possessed. - -[Illustration] - - - - -[Illustration: INFANCY.] - - -[Illustration] - -Infancy, the morning of life! How beautiful it is! How filled with great -responsibilities! An immortal soul commences its existence. A life, -beginning in time, but capable of growing brighter when time is ended -and eternity begun, commences to note the passing hours. - -We welcome the infant with joy, and congratulate the parents, and we do -well; but to an angel, who can clearly understand the infinite value of -the life just commenced, the heights of happiness to which it may -ascend, the depths of misery to which it may be brought, it must seem a -moment so deeply freighted with solemn meaning as to dispel all -expressions of joy, save only of a subdued and chastened kind. - -Infancy has its hours of anxiety and trials for the parents, but it has -also its hours of compensating joys. When sickness is in the midst, and -it seems as if the cradle song would be exchanged for a dirge, what -utter wretchedness of heart is the parent's portion! A mother watching -the palpitating frame of her child as life ebbs slowly away evokes the -sympathy of the sternest. A child dying dies but once, but the mother -dies a hundred times. A mother mourning by the grave of her first-born, -and strewing flowers over a coffined form instead of kisses on a warm -brow, is one of the deepest spectacles of human woe. These are the dark -shades, the night scenes of the parents' experience; but it has its -richer, deeper, and more inspiring history, its seasons of comfort and -delight, when the little child, insensibly, perhaps, draws the parents -into a higher and a better life. What a sense of delicious -responsibility fills the parents' hearts as they realize that in their -hands and under their influence is to be molded a character, that they -are the ones to carefully watch the unfolding of a human life, the -development of a human soul. - -How earnestly should they seek to set a watch over their lips, to guard -well their thoughts and actions, to surround the child with such an air -of refined, intelligent, loving kindness that its young life shall as -naturally grow into a youth of beauty and a noble manhood or true -womanhood as that the bud on the rose-bush expands to the gorgeous -flower that excites universal admiration. Welcome to the parents the -puny struggler, strong in his weakness, his little arms more -irresistible than the soldier's, his lips touched with persuasion which -Chatham and Pericles in manhood had not. His unaffected lamentation when -he lifts up his voice on high, or, more beautiful, the sobbing -child—the face all liquid grief, as he tries to swallow his -vexation—soften all hearts to pity and to mirthful and clamorous -compassion. - -The parent's duty commences at the birth of the child. There is -importance even in the handling of infancy. If it is unchristian it will -beget unchristian states and feelings. If it is gentle, even patient and -loving, it prepares a mood and temper like its own. Then how careful to -banish the cross word, the impatient gesture! Let kind and loving tones -only fall on its ears, and only gentle hands assist it in its little -wants. There is scarcely room to doubt that all most crabbed, resentful, -passionate characters—all most even, lovely, firm, and true ones—are -prepared in a great degree by the handling of the nursery. The biography -of many persons, faithfully written, would ascribe to the training of -early years the molding not only of youthful character, but the more -matured forms of mental and moral development of after years. The -influence thus exerted in the early days of infancy is often the almost -hopeless "casting of bread upon the waters"—often not found in any of -its favorable developments until after "many days." The cares of the -world and the evil example of others often choke the word of a good -mother, and destroy its vitality; but not unfrequently it will be found, -like seed long buried in the earth, to spring up to remembrance in -active life, and the counsels imparted to the "infant of days" be found -to influence and control the whole destiny of the man of mature years -and gray hairs. - -As it is a law of our being that all, even the most feeble and -insignificant, exert a reciprocal influence on all around them, then an -infant exerts a great modifying influence on the elder men and women -around it. It recalls them from the contemplation of the stern realities -of life to its innocent phases, from disdainful, self-reliant pride to -trustful confidence. Hearts that but for the smile of innocence on the -prattling lips of infancy had grown callous beat once more in sympathy -with the distressed around them. The feeble clasp of well-nigh helpless -hands is sometimes powerful enough to turn strong men from the road to -ruin. An infant in his cradle is king, and wields his power over all who -come near him. - -Infants are the poetry of the world; the fresh flowers of our hearts and -homes; little conjurers, with the magic of their natural ways, working -by their spells what delights and enriches all ranks and equalizes the -different classes of society. Every infant comes into the world, like a -delegated prophet, the harbinger and herald of good tidings, whose -office it is to make young again hearts well-nigh wearied with the cares -of years. A child warms and softens the heart by its gentle presence; it -enriches the soul by new feeling, and it awakens within it what is -favorable to virtue. An infant is a beam of light, a fountain of love, a -teacher, whose lessons few can resist. They recall us from much that -engenders and encourages selfishness, that freezes the affections, -roughens the manners, and indurates the heart. They brighten the home, -deepen love, invigorate exertion, infuse courage, and vivify and sustain -the charities of life. - -An infant finds a place in the hearts of all people. The selfish and -proud open their hearts to its silent influence. The aged, who are -standing near the end of the journey of life, have the scenes of their -younger days called up afresh by the child's artless ways, and in its -company grow young again. The disconsolate seem to catch a fresh gleam -of hope when they see the confiding ways of the little child, and take -heart again. - -It would seem fitting that nature should exempt little children from -sickness and death, but, alas! impartial fate, which, - - "With equal pace, - Knocks at the palace as the cottage gate," - -is no respecter of age. What a great hush falls on the ear, like a pall, -and an untold sadness settles over the heart when the little child is -sick. Is it not strange that such a wee bit of a thing should have the -power to change every thing, making the sunshine that but yesterday -played in and out of the windows so merrily and bright seem such a -mockery to-day, changing the joyous tones of the other children into -funeral notes? Why is it that the soft winds, which but lately seemed -burdened with joy, and came softly whispering of pleasant dells, of -flowing streams, of flowery banks, to-day seem strangely sighing, to -have exchanged its joy for sorrow? - -But such is the spell that baby has woven, knitting itself into the very -meshes of our hearts in such a quiet, subduing manner that we scarcely -know how dear it is until the little form lies still and prostrate. -Great as is the influence of the little child while living it has also a -sweet and sacred influence when its brief life is over and the solemn -"dust unto dust" and "ashes unto ashes" has been said over the little -mound in the church-yard. - -Sweet places for pure thought and holy meditation are these little -graves. They are depositories of the mother's sweetest joy, unfolded -buds of innocence, humanity nipped by the frosts of time ere yet a -canker-worm of corruption has nestled among its embryo petals. - -Callous, indeed, must be the heart of him who can stand by a little -grave-side and not have the holiest emotions of the soul awakened to -thoughts of purity and joy, which belong alone to God and heaven. The -mute preacher at his feet tells of a life begun and ended without a -stain; and surely if this be vouchsafed to mortality, how much more pure -and holier must be the spirit-land, enlightened by the sun of infinite -goodness, from whence emanated the soul of that brief sojourner among -us! How swells the soul with joy when standing by the earth-beds of lost -little ones, sorrowful because a sweet treasure has been taken away, -joyful because that sweet jewel glitters in the diadem of the redeemed. - -Such, then, is infancy. 'Tis the brief morning hour which precedes the -busy day. It may be grand and beautiful, while its after life may but be -dark and lowering, going out at last with wailing winds and weeping -storms. Or it may be bleak and dreary, only at last to break forth into -the full glory of the beauteous Summer day. But whatever its present -state care and trouble and sorrow are sure to await it. So train it, -then, that it shall expect them and look to the only true source for aid -and assistance for the trials that lie in store for it. - -[Illustration] - - - - -[Illustration: CHILDHOOD.] - - -[Illustration] - -Childhood, after reason has begun her sway, seems to us the happiest -season of life. It is also the critical period. At this time they -receive those impressions and contract those habits which impel them -towards the good and true or towards the evil and false. - - [Illustration: Engraved & Printed by Illman Brothers. - MOTHER AND CHILD.] - -The child's soul is without character. It is a rudimental existence, -pure as the driven snow—beautiful as a cherub angel, spotless, -guileless, and innocent. It is the chart of a man yet to be filled up -with the elements of a character. These elements are first outlined by -the parents. With what delicacy should they use the pencil of personal -influence! The soul is soft, and the lines they make are deep and not -easily erased. It is a man they form. Responsible work! It is an -immortal soul they work upon, destined to survive the wreck of matter -and the crush of worlds, and to show in its character forever some -distant trace, at least, of their work. - -Never believe any thing that concerns children to be of no importance. A -hasty word is of consequence. The little things that they see and hear -about them mold them for eternity. Observe how very quick the child's -eye is to perceive the meaning of looks, voices, and motions. It peruses -all faces, colors, and sounds. Every sentiment that looks into its eye -is reflected therefrom, and plays in miniature on its countenance. The -tear that steals down the cheek of a mother's suppressed grief gathers -the little infantile face into a sob. With a wondering silence it -studies the mother in her prayers, and looks up with her in that -exploring watch which signifies unspoken prayer. If the child be tended -with impatience, or coolly and with a lack of motherly gentleness, it -straightway shows by its action that it, too, feels the sting of just -that which is felt towards it. And thus it is angered by anger, fretted -by fretfulness, irritated by irritation, having impressed upon it just -that kind of impatience or ill-nature which is felt towards it, and -growing faithfully into the bad mold as by a fixed law. - -However apparently trivial the influences which contribute to form the -character of the child, they endure through life. Those impulses to -conduct which last the longest and are rooted the deepest always have -their origin near our birth. It is there that the germs of virtue or -vice, of feeling or sentiment, are first implanted which determine the -character for life. It is in childhood that the mind is most open to -impression, and ready to be kindled by the first spark that flies into -it. The first thing continues always with the child. The first joy, the -first failure, the first achievement, the first misadventure, paint the -foreground of life. - -Influence is as quiet and imperceptible on the child's mind as the -falling of snowflakes on the meadows. One can not tell the hour when the -human mind is not in the condition of receiving impressions from -exterior moral forces. In innumerable instances the most secret and -unnoticed influences have been in operation for months, and even years, -to break down the strongest barriers of the human heart, and work out -its moral ruin while yet the fondest parents and friends have been -unaware of the working of such unseen agents of evil. - -Children are more easily led to be good by examples of loving kindness -and tales of well-doing in others than threatened into obedience by -records of sin, crime, and punishment. Then strive to impress on the -child's mind sincerity, truth, honesty, benevolence, and their kindred -virtues, and the welfare of your child, not only for this life, but for -the life to come, will be assured. What a responsibility it is to form a -creature, the frailest and feeblest that heaven has made, into the -intelligent and fearless sovereign of the whole animated universe, the -interpreter, adorer, and almost representative of Divinity! - -There is much mistaken kindness in the management of children. The law -of love is great, but it showeth not its full strength, save when united -with kindness. Make your children helpful and useful, and you make them -happy. Let them early form habits of neatness, and when you are weary -you will not have to wait on their carelessness. - -Teach them to give you courteous speech and manners, and they will live -to honor you. Take pains to have the home attractions stronger than can -come from outside influences. It is a sad fact that few children confide -in their parents. The parents must take an interest in them, and draw -them to their hearts instead of repelling them away. There is no mystery -in attaching children to one's self. If you love them, they will love -you. If you make much of them, they will make much of you. They can -readily pick out the children's friend among many. They have a quick way -of discerning who really love them and who care for them. - -Parents do not think how far a word of praise will ofttimes go with -children. Praise is sunshine to a child, and there is no child who does -not need it. It is the high reward of one's struggle to do right. Many a -sensitive child hungers for commendation. Many a child, starving for the -praise which parents should give, runs off eagerly after the designing -flattery of others. To withhold praise where it is due is dishonest, -and, in the case of a child, such a course often leaves a stinging sense -of injustice. One may as well think to rear flowers in frost as to think -of educating children successfully in rebuff and constant criticism. -Judicious flattery is almost one of the necessities of existence with -children. Indiscriminate flattery is, of course, bad. When it becomes -necessary to reprove children, use the gentlest form of address under -the circumstances. Reproof must not fall like a violent storm, breaking -down and making those to droop whom it is meant to cherish and refresh. -It must descend as the dew upon the tender herb, or like melting flakes -of snow. The softer it falls, the longer it dwells upon, and the deeper -it sinks into, the mind. - -Never reprove the little ones before strangers; for children are as -sensitive, if not more so, than older persons, and wish strangers to -think well of them. When reproved before any one with whom they are not -well acquainted, their vanity is wounded. They have self-respect, and -such mortification of it is dangerous. Praise spurs a child on to -earnest effort; blame, when administered before visitors, takes away the -power of doing well. - -It is the parents' duty to make their children's childhood full of love -and childhood's proper joyousness. Not all the appliances that wealth -can buy are necessary to the free and happy unfolding of childhood in -body, mind, and heart. But children must have love inside the house, and -fresh air and good play and companionship outside; otherwise young life -runs the danger of withering and growing stunted, or, at best, -prematurely old and turned inward on itself. There is something in -loving dependent children, in tender care for them, which bestows upon -the soul the most enriching of its experience. They make us tender and -sympathetic, and a thousand times reward us for all we do for them. We -are indebted to them for constant incentives to noble living; for the -perpetual reminder that we do not live for ourselves alone. For their -sake we are admonished to put from us the debasing appetite, the -unworthy impulse; to gather into our lives every noble and heroic -quality, every tender and attractive grace. We owe them gratitude for -the dark hour their presence has brightened; for the helplessness and -dependence which have won us from ourselves; for the faith and trust -which it is evermore their mission to renew; for their kisses, wet with -tears, placed on brows that, but for their caressing, had furrowed into -frowns. - -The gleeful laugh of happy children is the best home music, and the -graceful figures of childhood are the best statuary. They are -well-springs of pleasure, messengers of peace and love, resting-places -for innocence, links between angels and men. Their eyes, those clear -wells of undefiled thought,—what is more beautiful? Full of hope, love, -and curiosity, they meet your own. In prayer, how earnest; in joy, how -sparkling; in sympathy, how tender! The man or woman who never tried the -companionship of a little child has carelessly passed by one of the -greatest pleasures of life, as one passes a rare flower without plucking -or knowing its value. A home, and no children,—it is like a lantern, -and no candle; a garden, and no flowers; a vine, and no grapes; a brook, -and no water gurgling and gushing in its channels. - -Nature affords striking proofs of foresight and wisdom in making the -bonds of parental sympathy so invincibly strong and lasting. During -childhood and youth, and even afterwards, when these charming epochs of -life have passed away, the ties of constancy and attachment continue to -prevail. Were not the chords of love thus strengthened, they would -frequently be snapped asunder; for the severest trials which the world -knows are those which assail the parental heart and pierce it with the -deepest sorrows. - -How fleeting are the happiness and innocent guilelessness of childhood! -The years as they come bring with them intelligence and experience; but -they take with them, in their resistless course, the innocent pleasures -of childhood's years. Then deal gently, patiently, and kindly with them. -You may be nearly over the rough pathway of life yourselves; make the -only time of life that they can call happy as pleasant as possible. "Our -children," says Madame de Stael, "who are tenderly reared by us, are -soon destined for others than ourselves. They soon stride rapidly -forward in the career of life, while we fall slowly back. They soon -begin to regard their parents in the light of memory and to look upon -others in the light of hope." - -They will not trouble you long. Children grow up; nothing on earth grows -so fast as children. It was but yesterday and that lad was playing with -tops, a buoyant boy. He is a man now. There is no more childhood for him -or for us. Life has claimed him. When a beginning is made, it is like a -raveling stocking; stitch by stitch gives way till all are gone. The -house has not a child left in it; there is no more noise in the hall; no -boys rush in, pell-mell; it is very orderly now. There are no more -skates or sleds, bats, balls, or strings left scattered about. There are -no more gleeful laughs of happy girls, or dolls left to litter the best -room. There is no delay for sleeping folks; there is no longer any task -before you lie down. But the mother's heart is heavy, and the father's -house is lonely. - -[Illustration] - - - - -[Illustration: BROTHER AND SISTER.] - - -[Illustration] - -The affections that exist between the members of the same family afford -a pleasing spectacle of human happiness. That which exists between -brother and sister should be assiduously cultivated. It is a beautiful -and lovely feeling, and seems to be wholly angelic in its thoughts and -feelings. It must necessarily be a pure, spiritual love. It arises, not -from a sense of gratitude, or for favors received, or from any thing -save the endearing relationship of family. It rests not on any thing but -a spiritual affinity of soul. It should be cultivated as one of the -sweetest plants in the garden of the heart. It should be watered every -morning and evening with the dews of good nature, and sunned all day -with the light of kindness. It should hear nothing but loving and tender -words, even the dulcet music of home; see nothing but smiles and the -tokens of confidence and sympathy, and know nothing but its own spirit -of tenderness and unity. - -How large and cherished a place does a good sister's love always hold in -the grateful memory of one who has been blessed with the benefit of this -relation! How many are there who, in the changes of mature years, have -found a sister's love their ready and adequate resource! With what a -sense of security is confidence reposed in a good sister, and with what -assurance that it will be uprightly and considerately given is her -counsel sought! How intimate is the friendship of such a brother and -sister not widely separated in age from one another! - -What a reliance for warning, caution, and sympathy has each secured in -each! How many are the brothers who, when thrown into circumstances of -temptation, have found the thought of a sister's love a constant, holy -presence, rebuking every wayward thought! How many brothers are there -from whom death separated the sister years ago who yet feel her -influence thrown around them like sweet incense from an unseen censer; -who are arrested, when just about to take a downward step, by the memory -of a reproving look from eyes that have long been closed; who have -pursued their weary path of duty, cheered by the remembrance of a smile -from lips that will never smile again! - -Who can tell the thoughts that cluster around the word sister? How ready -she is to forgive the foibles of a brother! She never deserts him. In -adversity she clings closely to him, and in trial she cheers him. When -the bitter voice of reproach is poured in his ears she is ever ready to -hush its hard tones, and to turn his attention away from its painful -notes. Let him move in pleasant paths, she hangs clusters of flowers -about him. - -In watching his favored career and listening to his eulogy she feels the -purest satisfaction. The cold grave can not crush her affections for -him—it outlives her tears and sighs; and hence she often wanders to the -spot where he reposes with the fragrant rose-bush and creeping -honeysuckle, and plants them on his tomb; and who will dare to affirm -her love perishes when she passes away from earth? May it not live far -off in the glorious land, increasing in fervor and intensity as the -years of eternity pass away? - -Affection does not beget weakness, nor is it effeminate for a brother to -be firmly attached to a sister. Such a boy will make a noble and brave -man. The young man who was accustomed to kiss his sweet, innocent sister -night and morning as they met shows its influence upon him. He will -never forget it, and when he shall take some one to his heart as his -wife she shall reap the golden fruits thereof. The young man who is in -the habit of giving his arm to his sister as they walk to and from -church will never leave his wife to find her way as best she can. He who -has been trained to see that his sister was seated before he sought his -own will never mortify a neglected wife in the presence of strangers. -And the young man who frequently handed his sister to her chair at the -table will never have cause to blush as he sees some gentleman extend to -his wife the courtesy she knows is due from him. - -The intercourse of brother and sister forms an important element in the -happy influence of home. A boisterous or a selfish boy may try to -domineer over the weaker or more dependent girl. But generally the -latter exerts a softening influence. The brother animates and heartens; -the sister modifies and refines. The vine-tree and its sustaining elm -are the emblems of such a relation; and by such agencies our "sons may -become like plants grown up in youth, and our daughters like -corner-stones polished after the similitude of a temple." - -Sisters scarcely know the influence they have over their brothers. A -young man is pretty much what his sister and young lady friends choose -to make him. If sisters are watchful and affectionate they may in -various ways lead them along till their characters are formed, and then -a high respect for ladies and a manly self-respect will keep them from -mingling in low society. - -Girls, especially those who are members of a large family, have a great -influence at home, where brothers delight in their sisters, and where -parents look fondly down on their daughters. Girls have much in their -power with regard to those boys; they have in their power to make them -gentler, truer, purer; to give them higher opinion of woman; to soften -their manner and ways; to tone down rough places, and shape sharp, -angular corners. They should interest themselves in their pursuits, and -show them by every means in their power that they do not consider them -and their doings beneath their notice. - -But few sisters realize how much they have to do with the welfare of -their brothers—how much it is in their power to win them to the right -modes of thoughts and actions by little acts of sisterly attentions. If -they would but spare an hour now and then from their peculiar employment -to their boyish sports, and not turn contemptuously away from the books -and amusements in which they delight, they would soon find how a gentle -word would turn off a sharp answer; how a genial look would effectually -reprove an unfitting expression; how gratefully a small kindness would -be received, and how unbounded would be the power for good they would -obtain by a continuance of such conduct. - -Fortunate is the family that possesses such an elder sister. The mother -confides in her, the father takes pride in her ability to aid and cheer -the household, and the younger ones lean upon her. By her counsels, her -example, her influence, she may do as much as the parents to give to the -family life. She is at once companion and counselor for the younger -members, since separated by only a brief interval from the sports of -childhood she can sympathize easily with the little wants and little -griefs that fill the child's heart to overflowing, and show it how to -compass its desires and forget its sorrows. A short girlhood is usually -the allotment of the oldest daughter; but this is more than made up to -her in the long and delightful companionship she has with her mother, in -the sense she is made to have of her own importance in the family, and -the unusual capability she is obliged by the force of circumstances to -acquire and display. - -It is a law of our being that no improvement that takes place in either -of the sexes is confined to itself; each is the universal mirror to -each, and the refinements of the one will always be in reciprocal -proportion to the polish of the other. The brother and sister should -grow up together, be educated at the same school, engage in the same -sports, and, as far as practicable, in the same labors. Their joys and -sorrows, tastes and aims, should be mutual as far as possible. The same -moral lessons, obligations, and duties should bear upon them. It is an -error that the youths of our land are separated in so many of the most -important duties of life. - -Much evil is caused by mistaken opinions on this point. The girls are -taught that it is not pretty to be with the boys and the boys that it is -not manly to be with the girls, while at the same time the society of -each is necessary for the best development of character in the other. -When they do meet it is only for sport and nonsense, to cajole and -deceive each other. Hence the good influence they should have upon each -other is in a great measure lost. They are unacquainted with each other, -know not each other's natures, and have but little interest in each -other's business and duties. - -We want the girls to rival the boys in all that is good, refined, and -ennobling. We want them to rival the boys, as they well can, in -learning, in understanding, in all noble qualities of mind and heart, -but not in any of the rougher qualities and traits. We want the girls to -be gentle—not weak, but gentle—and kind and affectionate. We want to -be sure that wherever a girl is there should be a sweet, subduing, and -harmonizing influence of purity and truth and love pervading and -hallowing from center to circumference the entire circle in which she -moves. It is her mission to instruct the boys in all needful lessons of -neatness and order, of patience and goodness. - -We want the boys to be gentle, courteous, and considerate towards their -younger sisters; to be the protector and emulator of their virtues. We -want to be sure that where there is a boy there will go forth the -influence inspired by the courage of manly self-respect—a respect that -keeps him from mingling in low society. We want him to be every whit a -man, a fit friend and companion for true womanhood. We want to see them -both enjoy the Spring-time of life, for this is the season of joy, of -bliss, of strength, of pride; it is the treasury of life, in which -nature stores up those riches which are for our future employment and -profit. Youth is to age what the flower is to the fruit, the leaf to the -tree, the sand to the glass. Hence we want to see them both so using the -golden age of youth as to be able to reap a rich harvest in the years of -maturity. - -[Illustration] - - - - -[Illustration: MANHOOD.] - - -[Illustration] - -Manhood is the isthmus between two extremes—the ripe, the fertile -season of action, when alone we can hope to find the head to contrive -united with the hand to execute. - -Each age has its peculiar duties and privileges, pleasures and pains. -When young we trust ourselves too much; when old we trust others too -little. Rashness is the error of youth, timid caution of age. In youth -we build castles and plan for ourselves a course of action through life. -As we approach old age we see more and more plainly that we are simply -carried forward by a mighty torrent, borne here and there against our -will. We then perceive how little control we have had in reality over -our course; that our actions, resolves, and endeavors, which seemed to -give such a guiding course to our life, - - "Are but eddies of the mighty stream - That rolls to its appointed end." - -In childhood time goes by on leaden wings,—ten, twenty years, a -life-time seems an endless period. At manhood we are surprised that time -goes so rapidly; we then comprehend the fleeting period of life. In old -age the years that are passed seem as a dream of the night, our life as -a tale nearly told. Childhood is the season of dreams and high resolves; -manhood, of plans and actions; age, of retrospection and regret. - -There is certainly no age more potential for good or evil than that of -early manhood. The young men have, with much propriety, been denominated -the flower of a country. To be a man and seem to be one are two -different things. All young men should carefully consider what is meant -by manhood. It does not consist in years simply, nor in form and figure. -It lies above and beyond these things. It is the product of the -cultivation of every power of the soul, and of every high spiritual -quality naturally inherent or graciously supplemented. It should be the -great object of living to attain this true manhood. There is no higher -pursuit for the youth to propose to himself. He is standing at the -opening gates of active life. There he catches the first glimpse of the -possibilities in store for him. There he first perceives the duties that -will shortly devolve upon him. What higher aim can he propose to himself -than to act his part in life as becomes a man who lives not only for -time but for eternity? How earnestly should he resolve to walk worthily -in all that true manhood requires! - -There are certain claims, great and weighty, resting upon all young men -which they can not shake off if they would. They grow out of those -indissoluble relations which they sustain to society, and those -invaluable interests—social, civil, and religious—with all the duties -and responsibilities connected with them, which are soon to be -transferred to their shoulders from the venerable fathers who have borne -the burden and heat of the day. The various departments of business and -trust, the pulpit and the bar, our courts of justice and halls of -legislation, our civil, religious, and literary institutions, all, in -short, that constitute society and go to make life useful and happy, are -to be in their hands and under their control. - -Society, in committing to the young her interests and privileges, -imposes upon them corresponding claims, and demands that they be -prepared to fill with honor and usefulness the places which they are -destined to occupy. Young men can not take a rational view of the -station to which they are advancing, or of the duties that are coming -upon them, without feeling deeply their need of high and peculiar -qualifications. - -Every young man should come forward in life with a determination to do -all the good he can, and to leave the world the better for his having -lived in it. He should consider that he was not made for himself alone, -but for society, for mankind, and for God. He should consider that he is -a constituent, responsible member of the great family of man, and, while -he should pay particular attention to the wants and welfare of those -with whom he is immediately connected, he should accustom himself to -send his thoughts abroad over the wide field of practical benevolence. - -There is within the young man an uprising of lofty sentiments which -contribute to his elevation, and though there are obstacles to be -surmounted and difficulties to be vanquished, yet with truth for his -watchword, and relying on his own noble purposes and exertions, he may -crown his brow with imperishable honors. He may never wear the warrior's -crimson wreath, the poet's chaplet of bays, or the statesman's laurels; -though no grand, universal truth may at his bidding stand confessed to -the world; though it may never be his to bring to a successful issue a -great political revolution; to be the founder of a republic which shall -be a distinguished star in the constellation of nations; even more, -though his name may never be heard beyond the narrow limits of his own -neighborhood, yet is his mission none the less a high and noble one. - -In the moral and physical world not only the field of battle but also -the cause of truth and virtue calls for champions, and the field for -doing good is white unto the harvest. If he enlists in the ranks, and -his spirits faint not, he may write his name among the stars of heaven. -Beautiful lives have blossomed in the darkest places, as pure, white -lilies, full of fragrance, sometimes bloom on the slimy, stagnant -waters. No possession is so productive of real influence as a highly -cultivated intellect. Wealth, birth, and official station may and do -secure an external, superficial courtesy, but they never did and never -can secure the reverence of the heart. It is only to the man of large -and noble soul—to him who blends a cultivated mind with an upright -heart—that men yield the tribute of deep and genuine respect. A man -should never glory in that which is common to a beast; nor a wise man in -that which is common to a fool; nor a good man in that which is common -to a wicked man. - -Since it is in the intellect that we trace the source of all that is -great and noble in man it follows that if any are ambitious to possess a -true manhood they will be men of reflection, men whose daily acts are -controlled by their judgment, men who recognize the fact that life is a -real and earnest affair, that time is fleeting, and, consequently, -resolve to waste none of it in frivolities; men whose life and -conversation are indicative of that serious mien and deportment which -well becomes those who have great interests committed to their charge, -and who are determined that in so far as in them lies life with them -shall be a success, who fully realize the importance of every step they -may take, and, consequently, bring to it the careful consideration of a -mind trained to think with precision. - -The man who thinks, reads, studies, and meditates has intelligence cut -in his features, stamped on his brow, and gleaming in his eye. Thinking, -not growth, makes perfect manhood. There are some who, though they are -done growing, are only boys. The constitution may be fixed while the -judgment is immature; the limbs may be strong while the reasoning is -feeble. Many who can run and jump and bear any fatigue can not observe, -can not examine, can not reason or judge, contrive or execute—they do -not think. Such persons, though they may have the figure of a man and -the years of a man, are not in possession of manhood; they will not -acquire it until they learn to look beyond the present, and take broad -and comprehensive views of their relations to society. - -As we often mistake glittering tinsel for solid gold, so we often -mistake specious appearances for true worth and manhood. We are too -prone to take professions and words in lieu of actions; too easily -impressed with good clothes and polite bearings to inquire into the -character and doings of the individual. Man should be rated, not by his -hoards of gold, not by the simple or temporary influence he may for a -time exert, but by his unexceptionable principles relative both to -character and religion. Strike out these and what is he? A savage -without sympathy! Take them away, and his manship is gone; he no longer -lives in the image of his Creator. No smile gladdens his lips, no look -of sympathy illumes his countenance to tell of love and charity for the -woes of others. - -But let man go abroad with just principles, and what is he? An -exhaustless fountain in a vast desert! A glorious sun, shining ever, -dispelling every vestige of darkness. There is love animating his heart, -sympathy breathing in every tone. Tears of pity—dew-drops of the -soul—gather in his eye, and gush impetuously down his cheek. A good man -is abroad, and the world knows and feels it. Beneath his smile lurks no -degrading passion; within his heart there slumbers no guile. He is not -exalted in mortal pride, not elevated in his own views, but honest, -moral, and virtuous before the world. He stands throned on truth; his -fortress is wisdom, and his dominion is the vast and limitless universe. -Always upright, kind, and sympathizing; always attached to just -principles, and actuated by the same, governed by the highest motives in -doing good; these constitute his only true manliness. - -[Illustration] - - - - -[Illustration: WOMANHOOD.] - - -[Illustration] - -It should be the highest ambition of every young woman to possess a true -womanhood. Earth presents no higher object of attainment. To be a woman -is the truest and best thing beneath the skies. A true woman exists -independent of outward adornments. It is not wealth, or beauty of -person, or connection, or station, or power of mind, or literary -attainments, or variety and richness of outward accomplishments, that -make the woman. These often adorn womanhood, as the ivy adorns the oak, -but they should never be mistaken for the thing they adorn. - -The great error of womankind is that they take the shadow for the -substance, the glitter for the gold, the heraldry and trappings of the -world for the priceless essence of womanly worth which exists within the -mind. Every young man, as a general rule, has some purpose laid down for -the grand object of his life—some plan, for the accomplishment of which -all his other actions are made to serve as auxiliaries. It is to be -regretted that every young woman does not also have a set purpose of -life—some grand aim, grand in its character. She should, in the first -place, know what she is, what power she possesses, what influences are -to go out from her, what position in life she was designed to fill, what -duties are resting upon her, what she is capable of being, what fields -of profit and pleasure are open to her, how much joy and pleasure she -may find in a true life of womanly activity. - -When she has duly considered these things, she should then form the high -purpose of being a true woman, and make every circumstance bend to her -will for the accomplishment of this noble purpose. There can be no -higher aim to set before herself. There is no nobler attainment this -side of the spirit-land than lofty womanhood. There is no ambition more -pure than that which craves this crown for her mortal brow. To be a -genuine woman, full of womanly instincts and power, forming the -intuitive genius of her penetrative soul, the subduing authority of her -gentle yet resolute will, is to be a peer of earth's highest -intelligence. All young women have this noble prize before them. They -may all put on the glorious crown of womanhood. They may make their -lives grand in womanly virtues. - -A true woman has a power, something peculiarly her own, in her moral -influence, which, when duly developed, makes her queen over a wide realm -of spirit. But this she can possess only as her powers are cultivated. -It is cultivated women that wield the scepter of authority among men. -Wherever cultivated woman dwells, there is refinement, intellect, moral -power, life in its highest form. To be a cultivated woman she must -commence early, and make this the grand aim of her life. Whether she -work or play, travel or remain at home, converse with friends or study -books, gaze at flowers or toil in the kitchen, visit the pleasure party -or the sanctuary of God, she keeps this object before her mind, and -taxes all her powers for its attainment. - -Every young woman should also determine to do something for the honor -and elevation of her sex. Her powers of mind and body should be applied -to a good end. Let her resolve to help with the weight of her -encouragement and counsels her sisters who are striving nobly to be -useful, to remove as far as possible the obstacles in their way. Let her -call to her aid all the forces of character she can command to enable -her to persist in being a woman of the true stamp. In every class of -society the young women should awaken to their duty. They have a great -work to do. It is not enough that they should be what their mothers -were—they must be more. The spirit of the times calls on women for a -higher order of character and life. Will they heed the call? Will they -emancipate themselves from the fetters of custom and fashion, and come -up, a glorious company, to the possession of a vigorous, virtuous, noble -womanhood, that shall shed new light upon the world and point the way to -a divine life? - -Woman's influence is the chief anchor of society, and this influence is -purifying the world, and the work she has already accomplished will last -forever. No costly marble can build a more enduring monument to her -memory than the impress she makes on her own household. The changing -scenes of life may hurl the genius of man from eminence to utter ruin; -for his life hangs on the fabric of public opinion. But the honest form -of a true mother reigns _queen_ in the hearts of her children forever. - -Man's admirers may be greater, but woman holds her kindred by a silken -cord of familiar kindness, strengthened and extended by each little -courtesy of a life-time. Man may make his monument of granite or of -marble, woman hers of immortality. Man may enjoy here, she will enjoy -hereafter. Man may move the rough crowd by his eloquence, woman will -turn his coarseness into a cheerful life. Man may make laws and control -legislatures, woman will mold their minds in the school-room and be the -author of their grandest achievements. Cruelty she despises, and it -lessens at her bidding; purity she admires, and it grows in her -presence; music she loves, and her home is full of its melody; happiness -is her herald, and she infuses a world with a desire for enjoyment. -Without her, cabins would be fit for dwellings, furs fit for clothing, -and all the arts and improvements would be wanting in stimulus and -ambition; for the world is moved and civilization is advanced by the -silent influence of woman. - -This influence is due not exclusively to the fascination of her charms, -but to the strength, uniformity, and consistency of her virtues, -maintained under so many sacrifices and with so much fortitude and -heroism. Without these endowments and qualifications, external -attractions are nothing; but with them, their power is irresistible. -Beauty and virtue are the crowning attributes bestowed by nature upon -woman, and the bounty of Heaven more than compensates for the injustice -of man. The possession of these advantages secures to her universally -that degree of homage and consideration which renders her independent of -the effect of unequal and arbitrary laws. But it is not the incense of -idol-worship which is most acceptable to the heart of woman; it is the -courtesy, and just appreciation of her proper position, merit, and -character. Woman surpasses man in the quickness of her perception and in -the right direction of her sympathies; and thus it is justly due to her -praise that the credit of her acknowledged ascendency is personal amidst -the increasing degeneracy of man. - -Woman is the conservator of morality and religion. Her moral worth holds -man in some restraint, and preserves his ways from becoming inhumanly -corrupt. Mighty is the power of woman in this respect. Every virtue in -woman has its influence on the world. A brother, husband, friend, or son -is touched by its sunshine. Its mild beneficence is not lost. A virtuous -woman in the seclusion of her home, breathing the sweet influence of -virtue into the hearts and lives of its loved ones, is an evangel of -goodness to the world. She is a pillar of the external kingdom of right. -She is a star, shining in the moral firmament. She is a priestess, -administering at the fountain of life. Every prayer she breathes is -answered, in a greater or less degree, in the hearts and lives of those -she loves. Her heart is an altar-fire, where religion acquires strength -to go out on its mission of mercy. - -We can not overestimate the strength and power of woman's moral and -religious character. The world would go to ruin without her. With all -our ministers and Churches, and Bibles and sermons, man would be a -prodigal without the restraint of woman's virtue and the consecration of -her religion. Woman first lays her hand on our young faces; she plants -the first seeds; she makes the first impressions; and all along through -life she scatters the good seeds of her kindness, and sprinkles them -with the dews of her piety. - -A woman of true intelligence is a blessing at home, in her circle of -friends, and in society. Wherever she goes she carries with her a -health-giving influence. There is a beautiful harmony about her -character that at once inspires a respect which soon warms into love. -The influence of such a woman upon society is of the most salutary kind. -She strengthens right principles in the virtuous, incites the selfish -and indifferent to good actions, and gives to the light and frivolous a -taste after something more substantial than the frothy gossip with which -they seek to recreate themselves. - -Many a woman does the work of her life without being noticed or seen by -the world. The world sees a family reared to virtue, one child after -another growing into Christian manhood or womanhood, and at last it sees -them gathered around the grave where the mother that bore them rests -from her labors. But the world has never seen the quiet woman laboring -for her children, making their clothes, providing them food, teaching -them their prayers, and making their homes comfortable and happy. - -A woman's happiness flows to her from sources and through channels -different from those that give origin and conduct to the happiness of -man, and in a measure will continue to do so forever. Her faculties bend -their exercise toward different issues, her social and spiritual notions -demand a different aliment. Her powers are eminently practical. She has -a rich store of practical good sense, an ample fund of tact, skill, -shrewdness, inventiveness, and management. It is her work to form the -young mind, to give it direction and instruction, to develop its love -for the good and true. It is her work to make home happy, to nourish all -the virtues, and instill all the sweetness which builds men up into good -citizens. She is the consoler of the world, attending it in sickness; -her society soothes the world after its toils, and rewards it for its -perplexities. They receive the infant when it enters upon its existence, -and drape the cold form of the aged when life is passed. They assuage -the sorrows of childhood, and minister to the poor and distressed. - -Loveliness of spirit is woman's scepter and sword; for it is both the -emblem and the instrument of her conquest. Her influence flows from her -sensibilities, her gentleness, and her tenderness. It is this which -disarms prejudice, and awakens confidence and affection in all who come -within her sphere, which makes her more powerful to accomplish what her -will has resolved than if nature had endowed her with the strength of a -giant. As a wife and mother, woman is seen in her most sacred and -dignified aspect. As such she has great influence over the characters of -individuals, over the condition of families, and over the destinies of -empires. - -How transitory are the days of girlhood! The time when the cheerful -smile, the merry laugh, and the exulting voice were so many expressions -of happiness,—how quickly it passed! How time has multiplied its -scores, and accumulated its unwelcome effects against the charms and -attractions of youth! But if the heart be chilled, if the cheek be more -pale, and the eye less bright; if the outward adornment of the temple of -love have become faded and dimmed, there may be yet inwardly preserved -the shrine where is laid up the sacred treasures of loveliness and -purity, gentleness and grace, the attempered qualities of tried and -perfected virtues: as if the blossoms of early childhood had ripened -into the mellow and precious fruits of autumnal time. - -But in another and better sense a good woman never grows old. Years may -pass over her head, but if benevolence and virtue dwell in her heart she -is as cheerful as when the spring of life first opened to her view. When -we look at a good woman we never think of her age; she looks as happy as -when the rose first bloomed on her cheek. In her neighborhood she is a -friend and benefactor; in the Church, the devout worshiper and exemplary -Christian. Who does not love and respect the woman who has spent her -days in acts of kindness and mercy, who has been the friend of sorrowing -ones, whose life has been a scene of kindness and love, devotion to -truth and religion. Such a woman can not grow old; she will always be -fresh and beautiful in her spirits and active in her humble deeds of -mercy and benevolence. - -If the young lady desires to retain the bloom and beauty of youth, let -her not yield to the way of fashion and folly; let her love truth and -virtue; and to the close of her life will she retain those feelings -which now make life appear a garden of sweets ever fresh and green. - - - - -[Illustration: HOME HARMONIES.] - - -[Illustration] - -Can there be a more important theme to claim the attention of thinking -parents than that of home harmonies, how to make the home life so -pleasant and full of kindly courtesy that its members will look to it as -the pleasantest spot on earth, and find their highest enjoyment in -advancing the innocent pleasures of home? Is it not the duty of parents -to make their homes as pleasant as they possibly can for their children -and their mates? Should they not strive to have them resound with the -fun and frolic of childhood, and enlivened with the cheerfulness of -happy social life? For too many homes are like the frame of a harp that -stands without strings. In form and outline they suggest music, but no -melody arises from the empty spaces; and thus it happens that home is -unattractive, dreary, and dull. - -And do you, fathers and mothers, you who have sons and daughters growing -up around you, do you ever think of your responsibility of keeping alive -the home feeling in the hearts of your children? Remember that within -your means the obligation rests upon you of making their homes the -pleasantest spot on earth, to make the word home to them the synonym of -happiness. Go to as great length as you consistently can to provide for -them those amusements, which, if not provided there, entice them -elsewhere. You had better spend your money thus than in ostentation and -luxury, and far better than to amass a fortune for your children to -spend in the future. The richest legacy you can leave your child is a -life-long, inextinguishable, and fragrant recollection of home when time -and death have forever dissolved the enchantment. - -Give him that, and on the strength of that will he make his way in the -world; but let his recollection of home be repulsive, and the fortune -you may leave him will be a poor compensation for the loss of that -tenderness of heart and purity of life, which not only a pleasant home, -but the memory of one would have secured. Remember, also, that while -they will feel grateful to you for the money you may leave them, and -will think of you when gone, they will go to your green graves and bless -your very ashes for that sanctuary of quiet comfort and refinement, to -which you may, if you possess the means, transform your home. The memory -of the beautiful and happy homes of childhood will in after years come -to the weary mind like strains of low, sweet music, and in its silent -influence for good will prove of infinite more value than houses, -stocks, and money. - -Too frequently the effect of prosperity is to render the heart cold and -selfish; but the heart will never forget the hallowed influence of happy -home memories. It will be an evening enjoyment to which the lapse of -years will only add new sweetness. Such a home memory is a constant -inspiration for good, and as constant a restraint from evil. A constant -endeavor should be made to render every home cheerful. Innocent joy -should reign in every heart. There should be found domestic amusements, -fireside pleasures, quiet and simple they may be, but such as shall make -home happy, and not leave it that irksome place that will oblige the -youthful spirit to look elsewhere for joy. - -There are a thousand unobtrusive ways in which we may add to the -cheerfulness of home. The very modulations of the voice will often make -a wonderful difference. How many shades of feeling are expressed by the -voice! What a change comes over us by a change of tones! No delicately -tuned harp-string can awaken more pleasures, no grating discord can -pierce with more pain. It is practicable to make home so delightful that -children shall have no disposition to wander from it or prefer any other -place. It is possible to make it so attractive that it shall not only -firmly hold its own loved ones, but shall draw others into its cheerful -circle. Let the house all day long be the scene of pleasant looks, -pleasant words, kind and affectionate acts; let the table be the happy -eating-place of a merry group, and not simply a dull board where the -members come to eat. Let the sitting-room at evening be the place where -a merry company settle themselves to books and games, till the round of -good-night kisses are in order. Let there be some music in the -household, not kept to show to company, but music in which all can join. -Let the young companions be welcomed and made for the time a part of the -group. In a word, let the home be surrounded by an air of cozy and -cheerful good-will. Then children will not be exhorted to love it; you -will not be able to tempt them away from it. - -To the man of business home should be an earthly paradise, to the -embellishment of which his leisure time and thoughts might well be -devoted. Life is certainly a pleasanter thing if the inevitable daily -drudgery be relieved by a little lightness, brightness, and intelligent -enjoyment. The craving for amusement is a natural one, and within proper -bounds it ought to be gratified. And there is surely no better -entertainment for the spare hours of an intelligent man than the -embellishment of his home, so that it will be an agreeable place for -himself and his family to dwell in, and for his friends to visit. He may -be assured that his children as they grow up will become better men and -women, and more useful members of society, if they live in a home which -is itself a work of art, and in which they are surrounded by objects -stimulative to the intellect, the imagination, and to all the better -feelings of their natures. - -This making home a work of art is not a piece of sentimentalism, but it -is one which ought to address itself in the strongest manner to the -minds of all practical people. There is nothing better worthy of -adornment than the house we live in; and a home arranged and fitted up -with taste will be better cared for, it will beget habits of greater -neatness, it will inspire nobler thoughts, it will exert a pleasanter -influence, not only on its inmates, but on the whole neighborhood, than -one fitted with the costliest objects selected with indiscrimination, -without plan, and merely for the purpose of ostentatious display. - -It has been said that there is sure to be contentment in a home in the -windows of which can be seen birds and flowers, and it may also be said -that there will be the same conditions wherever there are pictures on -the walls. A room without pictures is like a room without windows. -Pictures are loop-holes of escape to the soul, leading to other scenes -and other spheres. They are consolers of loneliness, they are books, -they are histories and sermons which we can read without turning over -the leaves. The sweet influence of flowers is no less than that of -paintings. At all seasons of the year they are gladly welcomed. They are -emblematic of both the joys and sorrows of life, and religion has -associated them with the highest spiritual verities. Faded though they -may sometimes be, they have the power to wake the chords of memory and -make us children again. At the sick-bed and marriage feast, on altar and -cathedral walls they have a meaning, and the humblest home looks -brighter where they bloom. - -Many a child goes astray, not because there is a want of prayers or -virtue at home, but simply because home lacks sunshine. A child needs -smiles as much as flowers sunbeams. Children look little beyond the -present moment. If a thing pleases them they are apt to seek it, if it -displeases they are prone to avoid it. Children are great imitators, and -are never so happy as when trying to do what they see other people do. -Their plays consist in copying actual affairs of the older ones, and -these amusements often really prepare the children for the actual -business of life, so that they may sooner become helpful to their -parents. They should be watched and encouraged, therefore, in their -plays to habits of thoughtfulness and self-reliance. It is to be hoped -that games of skill, which shall try the wit and patience of both -parents and children, will become the fashion of the times, until every -home in the land shall be supplied with these accessories of pleasure, -until every child shall have in his father's house, be it humble or -costly, such appliances and helps for his entertainment that he shall -find his amusements under his father's roof and in his father's -presence. - -Among home amusements the best is the good old habit of conversation, -the talking over the events of the day in bright and quick play of wit -and fancy, the story which brings the laugh, and the speaking the good, -kind, and true things which all have in their hearts. Conversation is -the sunshine of the mind, an intellectual orchestra where all the -instruments should bear a part. Cultivate singing in the family. The -songs and hymns your childhood sung, bring them all back to your memory; -and teach them to the little ones. Mix them all together, to meet the -varying moods as, in after life, they come over us so mysteriously. Is -it not singular what trifles sometimes serve to wake the memories of -youth? And what more often than snatches of olden songs not heard for -many years, but which used to come from lips now closed forever? Thus -the home songs not only serve to make the present home life happy and -agreeable, but the very memory of it will serve as a shield of defense -in times of trial and temptation. At times, amid the crushing mishaps of -business, a song of the olden time breaks in upon the weary thoughts and -guides the mind into another channel—light breaks from behind the cloud -in the sky, and new courage is given us. - -Parents do well to study the character of the younger ones. The majority -of parents do not understand their children. They are kept under -restraint, and are not properly developed; they live a life of fear -rather than of love, which should not be. Home should be the bright -sanctuary of our hearts, the repository of all our thoughts. Have -confidence in each other, and the seeds properly sown will spring forth -with fruits that will bud and blossom, but never die. What is comparable -to a well regulated, happy home? It is our heaven below, where each -thought will vibrate in perfect unison. - -In the great majority of cases it will be found that the frequenters of -saloons and places of low resort have not pleasant homes. It should be -the duty of all to strive to make home so happy that each evening will -furnish pleasant memories to lighten the load of another day. Make it so -happy that you do not tire of it, but long for the hour when your day's -toil is over, and you desire to reach it as the happiest and dearest -place on earth. Parents should more earnestly consider the importance of -home culture, home happiness, home love. The latter should be the ruling -element, for all the household is moved by the surrounding influences, -and when a spirit of love broods over the household, how kind, gentle, -and considerate do all its members become! - -There are some persons who apparently live more for the admiration of -others than for their own household, and have a smile for all but those -who should be the nearest and dearest. This is almost criminally wrong; -they could take no surer course to make a complete wreck of their own -happiness and the home happiness. Whatever vexatious troubles parents -meet in their daily life, it is their duty no less than it should be -their chief pleasure to strive, as far as possible, to throw around the -home an atmosphere of joy and happiness, to make home the dearest spot -on earth, so that when, with the passage of years, the children go from -thence to new and untried scenes, the memory of home will bring to the -heart a thrill of joyful recollections, and thus give them a new courage -to take up the burden of life. - - - - -[Illustration: HOME DUTIES.] - - "And say to mothers what a holy charge - Is theirs; with what a kingly power their love - Might rule the fountains of the new-born mind; - Warn them to wake at early dawn and sow - Good seed before the world has sown its tares." - - —MRS. SIGOURNEY. - - -[Illustration] - -Duty embraces man's whole existence. It begins in the home, where there -is the duty which children owe to their parents on the one hand, and the -duty which parents owe their children on the other. There surely can be -no more important duties to ponder over long and earnestly than those -relating to the home, the duty of patience, of courtesy one to the -other, the interest in each other's welfare, the duty of self-control, -of learning to bear and forbear. - -One danger of home life springs from its familiarity. Kindred hearts at -a common fireside are far too apt to relax from the proprieties of -social life. Careless language and careless attire are too apt to be -indulged in when the eye of the world is shut off, the ear of the world -can not hear. There should be no stiffness of family etiquette, no -sternness of family discipline, like that which prevailed in olden -times—the day for that is passed. But the day for thorough civility and -courtesy among the members of a home, the day for careful propriety of -dress and address, will never pass away. It is here that the truest and -most faultless social life is to be lived; it is here that such a life -is to be learned. A home in which true courtesy and politeness reigns is -a home from which polite men and women go forth, and they go out -directly from no other. It should be remembered that it is at home, in -the family, and among kindred, that an every-day politeness of manner is -really most to be prized; there it confers substantial benefits and -brings the sweetest returns. The little attentions which members of the -same household may show towards one another, day by day, belong to what -is styled "good manners." There can not be any ingrained gentility which -does not exhibit itself first at home. - -Children should be trained to behave at home as you would have them -behave abroad. It is the home life which they act out when away. If this -is rude, gruff, and lacking in civility, they will be lacking in all -that constitutes true refinement, and thus most painfully reflect on the -home training when in the presence of strangers. In the actions of -children strangers can read a history of the home life. It tells of duty -undone, of turmoil and strife, of fretful women and impatient men; or, -it speaks of a home of love and peace, where patience sits enthroned in -the hearts of all its members, and each is mindful of his or her duty -towards the other. - -Let the wives and daughters of business men think of the toils, the -anxieties, the mortification and wear that fathers undergo to secure for -them comfortable homes. Is it not their duty to compensate them for -these trials by making them happy at their own fireside? Happy is he who -can find solace and comfort at home. And husbands, too, do not think -enough of the thousand trials and petty, vexatious incidents of the -daily home life to which wives are subject. True, they themselves feel -the harassing incidents of business, which may be of more immediate -importance than the cares of home. But one large worry is preferable to -many small ones. Thus it is the duty of each to remember these facts, -and strive to make the home life happy by mutual self-sacrifice. - -Something is wrong in those homes where the little courtesies of speech -are ignored in the everyday home life. When the family gather alone -around the breakfast or dinner table the same courtesy should prevail as -if guests were present. Reproof, complaint, unpleasant discussion, and -sarcasm, no less than moody silence, should be banished. Let the -conversation be genial and suited to the little folks as far as -possible. Interesting incidents of the day's experience may be mentioned -at the evening meal, thus arousing the social element. If resources fail -sometimes little extracts read from evening or morning papers will -kindle the conversation. Scolding is never allowable; reproof and -criticism from parents must have their time and place, but should never -intrude so far upon the social life of the family as to render the home -uncomfortable. A serious word in private will generally cure a fault -more easily than many public criticisms. In some families a spirit of -contradiction and discussion mars the harmony; every statement is, as it -were, dissected, and the absolute correctness of every word calculated. -It interferes seriously with social freedom where unimportant social -inaccuracies are watched for and exposed for the sake of exposure. - -Never think any thing which affects the happiness of your children too -small a matter to claim your attention. Use every means in your power to -win and retain their confidence. Do not rest satisfied without some -account of each day's joys or sorrows. It is a source of great comfort -to the innocent child to tell all its troubles to mother, and the mother -should haste to lend a willing ear. Soothe and quiet its little heart -after the experience of the day. It has had its disappointments and -trials, as well as its plays and pleasures; it is ready to throw its -arms around the mother's neck, and forgetting the one live again the -other. Always send the little child to bed happy. Whatever cares may -trouble your mind give the little one a good-night kiss as it goes to -its pillow. The memory of this in the stormy years which may be in store -for it will be like Bethlehem's star to the bewildered shepherd, and the -heart will receive a fresh inspiration of courage at the thrill of -youthful memories. - -The domestic fireside is a seminary of infinite importance. It is -important because it is universal, and because the education it bestows, -woven with the woof of childhood, gives color to the whole texture of -life. Early impressions are not easily erased; the virgin wax is -faithful to the signet, and subsequent impressions serve rather to -indent the former one. There are but few who can receive the honors of a -college education, but all are graduates of the heart. The learning of -the university may fade from recollection, its classic lore may be lost -from the halls of memory; but the simple lessons of home, enameled upon -the heart of childhood, defy the rust of years, and outlive the more -mature but less vivid pictures of after days. So deep, so lasting are -the impressions of early life that you often see a man in the imbecility -of age holding fresh in his recollection the events of childhood, while -all the wide space between that and the present hour is a forgotten -waste. - -Those parents act most wisely who have forethought enough to provide not -only for the youth, but for the age of their offspring; who teach them -usefulness, and not to expect too much from the world; to become early -familiarized with the stern and actual realities of life, and never to -be apes of fashion nor parasites of greatness. Parents, then, should -educate their children not merely in scholastic acquirements, but in a -knowledge of the respective positions they are to occupy when they -become men and women. Educate them to the duties that the world will -require of them when they arrive at that long looked for period when -they will have reached maturity, and enter into the game that every -person must play during his existence in the world. Educate the girl to -the intricate duties that will be required of her as a wife and mother, -and to the position she is to occupy in society, and that it rests with -herself whether it shall be exalted or whether it shall be debased and -lowly. Educate the boy to a knowledge of what the busy world will -require of him; teach him self-reliance and all manly attributes. - -A knowledge of the world is more than necessary to enable us to live in -it wisely, and this knowledge should commence in the nursery. It must be -remembered that the largest and most important part of the education of -children, whether for good or evil, is carried on at home, often -unconsciously in their amusements, and under the daily influence of what -they see and hear about them. It is there that subtle brains and lissome -fingers find scope and learn to promote the well-being of the community. -One can not tell what duties their children may be called to perform in -after life. They must teach them to cultivate their faculties, and to -exercise all their senses to choose the good and refuse the evil. - -Above all things, teach children what life is. It is not simply -breathing and moving. Life is a battle, and all thoughtful people see it -so,—a battle between good and evil from childhood. Good influence -drawing us up toward the divine, bad influence drawing us down to the -brute. Teach children that they lead two lives, the life without and the -life within; that the inside must be pure in the sight of God, as well -as the outside in the sight of man. Educate them, then, to love the good -and true, and remember that every word spoken within the hearing of -little children tends toward the formation of character. Teach little -children to love the beautiful. If you are able, give them a corner in -the garden for flowers, allow them to have their favorite trees. Teach -them to wander in the prettiest woodlets, show them where they best can -view the sunset. Buy them pictures, and encourage them to deck their -rooms in their childish way. Thus may the mother weave into the life of -her children thoughts and feelings, rich, beautiful, grand, and noble, -which will make all after life brighter and better. - -The duties of children to parents are far too little considered. As the -children grow up the parents lean on them much earlier than either -imagine. In the passage of years the children gain experience and -strength. But with the parents! The cares of a long life bow the form, -and the strong are again made weak. It is now that the duties of -children assume their grandest forms. It is not sufficient to simply -give them a home to make their declining years comfortable. While -supplying their physical wants, their hearts may be famishing for some -expression of love from you. If you think they have outgrown these -desires, you are mistaken. Every little attention you can show your -mother—your escort to Church or concert, or for a quiet walk—brings -back the youth of her heart; her cheeks glow with pleasure, and she -feels happy for such a dutiful son. The father, occupied and absorbed as -he may be, is not wholly indifferent to the filial expressions of -devoted love. He may pretend to care but very little for them; but, -having faith in their sincerity, it would give him pain were they -entirely withheld. Fathers need their sons quite as much as the sons -need the fathers; but in how many deplorable instances do they fail to -find in them a staff for their declining years! - -You may disappoint the ambition of your parents, you may be unable to -distinguish yourself as you fondly hoped; but let this not swerve you -from a determination to be a son of whose moral character they need -never be ashamed. Begin early to cultivate a habit of thoughtfulness and -consideration for others, especially for those you are commanded to -honor. Can you begrudge a few extra steps for the mother who never -stopped to number those you demanded during your helpless infancy? Have -you the heart to slight her requests or treat her remarks with -indifference, when you can not begin to measure the patient devotion -with which she bore your peculiarities? Anticipate her wants, invite her -confidence, be prompt to offer assistance, express your affections as -heartily as you did when a child, that the mother may never have -occasion to grieve in secret for the child she has lost. - -[Illustration] - - - - -[Illustration: AIM OF LIFE.] - - -[Illustration] - -It is the aim that makes the man, and without this he is nothing as far -as the utter destitution of force, weight, and even individuality among -men can reduce him to nonentity. The strong gusts and currents of the -world sweep him this way and that, without steam or sail to impel, or -helm to guide him. If he be not speedily wrecked or run aground, it is -more his good fortune than good management. We have never heard a more -touching confession of utter weakness and misery than these words from -one singularly blessed with the endowments of nature and of Providence: -"My life is aimless." - -Take heed, young man, of an aimless life. Take heed, too, of a low and -sordid aim. A well-ascertained and generous purpose gives vigor, -direction, and perseverance to all man's efforts. Its concomitants are a -well-disciplined intellect, character, influence, tranquillity, and -cheerfulness within—success and honor without. Whatever a man's talents -and advantages may be, with no aim, or a low one, he is weak and -despicable; and he can not be otherwise than respectable and influential -with a high one. Without some definite object before us, some standard -which we are earnestly striving to reach, we can not expect to attain to -any great height, either mentally or morally. Placing for ourselves high -standards, and wishing to reach them without any further effort on our -part, is not enough to elevate us in any very great degree. - -Some one has said, "Nature holds for each of us all that we need to make -us useful and happy; but she requires us to labor for all that we get." -God gives nothing of value unto man unmatched by need of labor; and we -can expect to overcome difficulties only by strong and determined -efforts. Here is a great and noble work lying just before us, just as -the blue ocean lies out beyond the rocks which line the shore. In our -strivings for "something better than we have known" we should work for -others' good rather than our own pleasure. Those whose object in life is -their own happiness find at last that their lives are sad failures. - -We need to do something each day that shall help us to a larger life of -soul; and every word or deed which brings joy or gladness to other -hearts lifts us nearer a perfect life; for a noble deed is a step toward -God. To live for something worthy of life involves the necessity of an -intelligent and definite plan of action. More than splendid dreamings or -magnificent resolves is necessary to success in the objects and -ambitions of life. Men come to the best results in every department of -effort only as they thoughtfully plan and earnestly toil in given -directions. Purposes without work is dead. It were vain to hope for good -results from mere plans. Random or spasmodic efforts, like aimless -shoots, are generally no better than wasted time or strength. The -purposes of shrewd men in the business of this life are always followed -by careful plans, enforced by work. Whether the object is learning, -honor, or wealth, the ways and means are always laid out according to -the best rules and methods. The mariner has his chart, the architect his -plans, the sculptor his model, and all as a means and condition of -success. Inventive genius, or even what is called inspiration, can do -little in any department of the theoretic or practical science except as -it works by a well-formed plan; then every step is an advance towards -the accomplishment of its object. Every tack of the ship made in -accordance with nautical law keeps her steadily nearing the port. Each -stroke of the chisel brings the marble into a clearer likeness to the -model. No effort or time is lost; for nothing is done rashly or at -random. - -Thus, in the grand aim of life, if some worthy purpose be kept -constantly in view, and for its accomplishment every effort be made -every day of your life, you will, unconsciously, perhaps, approach the -goal of your ambition. There can be no question among the philosophic -observers of men and events that fixedness of purpose is a grand element -of human success. When a man has formed in his mind a great sovereign -purpose, it governs his conduct as the laws of nature govern the -operation of physical things. - -Every one should have a mark in view, and pursue it steadily. He should -not be turned from his course by other objects ever so attractive. Life -is not long enough for any one man to accomplish every thing. Indeed, -but few can at best accomplish more than one thing well. Many—alas! -very many—accomplish nothing. Yet there is not a man, endowed with -ordinary intellect or accomplishments, but can accomplish at least one -useful, important, worthy purpose. It was not without reason that some -of the greatest of men were trained from their youth to choose some -definite object in life, to which they were required to direct their -thoughts and to devote all their energies. It became, therefore, a sole -and ruling purpose of their hearts, and was almost certainly the means -of their future advancement and happiness in the world. - -Of the thousands of men who are annually coming upon the stage of life -there are few who escape the necessity of adopting some profession or -calling; and there are fewer still who, if they knew the miseries of -idleness—tenfold keener and more numerous than those of the most -laborious profession—would ever desire such an escape. First of all, a -choice of business or occupation should be made, and made early, with a -wise reference to capacity and taste. The youth should be educated for -it and, as far as possible, in it; and when this is done it should be -pursued with industry, energy, and enthusiasm, which will warrant -success. - -This choice of an occupation depends partly upon the individual -preference and partly upon circumstances. It may be that you are -debarred from entering upon that business for which you are best -adapted. In that case make the best choice in your power, apply yourself -faithfully and earnestly to whatever you undertake, and you can not well -help achieving a success. Patient application sometimes leads to great -results. No man should be discouraged because he does not get on rapidly -in his calling from the start. In the more intellectual professions -especially it should be remembered that a solid character is not the -growth of a day, that the mental faculties are not matured except by -long and laborious culture. - -To refine the taste, to fortify the reasoning faculty with its -appropriate discipline, to store the cells of memory with varied and -useful learning, to train all the powers of the mind systematically, is -the work of calm and studious years. A young man's education has been of -but little use to him if it has not taught him to check the fretful -impatience, the eager haste to drink the cup of life, the desire to -exhaust the intoxicating draught of ambition. He should set his aim so -high that it will require patient years of toil to reach it. If he can -reach it at a bound it is unworthy of him. It should be of such a nature -that he feels the necessity of husbanding his resources. - -You will receive all sorts of the most excellent advice, but you must do -your own deciding. You have to take care of yourself in this world, and -you may as well take your own way of doing it. But if a change of -business is desired be sure the fault is with the business and not the -individual. For running hither and thither generally makes sorry work, -and brings to poverty ere the sands of life are half run. The North, -South, East, and West furnish vast fields for enterprise; but of what -avail for the seeker to visit the four corners of the world if he still -is dissatisfied, and returns home with empty pockets and idle hands, -thinking that the world is wrong and that he himself is a misused and -shamefully imposed-on creature? The world, smiling at the rebuff, moves -on, while he lags behind, groaning over misusage, without sufficient -energy to roll up his sleeves and fight his way through. - -A second profession seldom succeeds, not because a man may not make -himself fully equal to its duties, but because the world will not -readily believe he is so. The world argues thus: he that has failed in -his first profession, to which he dedicated the morning of his life and -the Spring-time of his exertion, is not the most likely person to master -a second. To this it might be replied that a man's first profession is -often chosen for him by others; his second he usually decides upon for -himself; therefore, his failure in his first profession may, for what he -knows, be mainly owing to the sincere but mistaken attention he was -constantly paying to his second. - -Ever remember that it is not your trade or profession that makes you -respectable. Manhood and profession or handicraft are entirely different -things. An occupation is never an end of life. It is an instrument put -into our hands by which to gain for the body the means of living until -sickness or old age robs it of life, and we pass on to the world for -which this is a preparation. The great purpose of living is twofold in -character. The one should never change from the time reason takes the -helm; it is to live a life of manliness, of purity and honor. To live -such a life that, whether rich or poor, your neighbors will honor and -respect you as a man of sterling principles. The other is to have some -business, in the due performance of which you are to put forth all your -exertions. It matters not so much what it is as whether it be honorable, -and it may change to suit the varying change of circumstances. When -these two objects—character and a high aim—are fairly before a youth, -what then? He must strive to attain those objects. He must work as well -as dream, labor as well as pray. His hand must be as stout as his heart, -his arm as strong as his head. Purpose must be followed by action. Then -is he living and acting worthily, as becomes a human being with great -destinies in store for him. - -[Illustration] - - - - -[Illustration: SUCCESS OR FAILURE.] - - -[Illustration] - -Mankind every-where are desirous of achieving a success, of making the -most of life. At times, it is true, they act as if they little cared -what was the outcome of their exertions. But even in the lives of the -most abandoned and reckless there are moments when their good angel -points out to them the heights to which they might ascend, that a wish -arises for - - "Something better than they have known." - -But, alas! they have not the will to make the necessary exertions. - -We are confronted with two ends—success or failure. To win the former -it requires of us labor and perseverance. We must remember that those -who start for glory must imitate the mettled hounds of Acton, and must -pursue the game not only where there is a path, but where there is none. -They must be able to simulate and to dissimulate; to leap and to creep; -to conquer the earth like Cæsar; to fall down and kiss it like Brutus; -to throw their sword, like Brennus, into the trembling scale; or, like -Nelson, to snatch the laurels from the doubtful hand of victory while -she is hesitating where to bestow them. He that would win success in -life must make Perseverance his bosom friend, Experience his wise -counselor, Caution his elder brother, and Hope his guardian genius. He -must not repine because the fates are sometimes against him, but when he -trips or falls let him, like Cæsar when he stumbled on shore, stumble -forward, and, by escaping the omen, change its nature and meaning. -Remembering that those very circumstances which are apt to be abused as -the palliatives of failure are the true tests of merit, let him gird up -his loins for whatever in the mysterious economy of the future may await -him. Thus will he rise superior to ill-fortune, and becoming daily more -and more impassive to its attacks, will learn to force his way in spite -of it, till, at last, he will be able to fashion his luck to his will. - -"Life is too short," says a shrewd thinker, "for us to waste one moment -in deploring our lot. We must go after success, since it will not come -to us, and we have no time to spare." If you wish to succeed, you must -do as you would to get in through a crowd to a gate all are anxious to -reach—hold your ground and push hard; to stand still is to give up the -battle. Give your energies to the highest employment of which your -nature is capable. Be alive, be patient, work hard, watch opportunities, -be rigidly honest, hope for the best; and if you are not able to reach -the goal of your ambition, which is possible in spite of your utmost -efforts, you will die with the consciousness of having done your best, -which is after all the truest success to which man can aspire. - -As manhood dawns and the young man catches its first lights, the -pinnacles of realized dreams, the golden domes of high possibilities, -and the purpling hills of great delights, and then looks down upon the -narrow, sinuous, long, and dusty paths by which others have reached -them, he is apt to be disgusted with the passage, and to seek for -success through broader channels and by quicker means. To begin at the -foot of the hills and work slowly to the top seems a very discouraging -process, and here it is that thousands of young men have made shipwreck -of their lives. There is no royal road to success. The path lies through -troubles and discouragements. It lies through fields of earnest, patient -labor. It calls on the young man to put forth energy and determination. -It bids him build well his foundation, but it promises in reward of this -a crowning triumph. - -There never was a time in the world's history when high success in any -profession or calling demanded harder or more earnest labor than now. It -is impossible to succeed in a hurry. Men can no longer go at a single -leap into eminent positions. As those articles are most highly prized to -attain which requires the greatest amount of labor, so the road that -leads to success is long and rugged. What matter if a round does break -or a foot slip; such things must be expected, and being expected, they -must be overcome. Rome was not built in a day; but proofs of her -magnificent temples are still to be seen. We each prepare a temple to -last through all eternity. A structure to last so long, can it take but -a day to build it? The days of a life-time are necessary to build the -monument mightier than Rome and more enduring than adamant. It is hard, -earnest work, step by step, that secures success; and while energy and -perseverance are securing the prize for steady workers, others, sitting -down by the wayside, are wondering why they, too, can not be successful. -They surely forget that the true key is labor, and that nothing but a -strong, resolute will can turn it. - -The secret of one's success or failure is usually contained in answer to -the question, "How earnest is he?" Success is the child of confidence -and perseverance. The talent of success is simply doing what you can do -well, and doing well whatever you do, without a thought of fame. Success -is the best test of capacity, and materially confirms us in a favorable -opinion of ourselves. Success in life is the proper and harmonious -development of those faculties which God has given us. Whatever you try -to do in life, try with all your heart to do it well; whatever you -devote yourself to, devote yourself to it completely. Never believe it -possible that any natural ability can claim immunity from companionship -of the steady, plain, hard-working qualities, and hope to gain its end. -There can be no such fulfillment on this earth. Some happy talent and -some fortunate opportunity may form the sides of the ladder on which -some men mount; but the rounds of the ladder must be made of material to -stand wear and tear, and there is no substitute for thorough-going, -ardent, sincere earnestness. Never put your hand on any thing into which -you can not throw your whole self; never affect depreciation of your own -work, whatever it is. - -Although success is the guerdon for which all men toil, they have, -nevertheless, often to labor on perseveringly without any glimmer of -success in sight. They have to live, meanwhile, upon their courage. -Sowing their seed, it may be in the dark, in the hope that it will yet -take root and spring up in achieved result. The best of causes have had -to fight their way to triumph through a long succession of failures, and -many of the assailants have died in the breach before the fortune has -been won. The heroism they have displayed is to be measured, not so much -by their immediate successes, as by the opposition they have encountered -and the courage with which they have maintained the struggle. - -Among the habits required for the efficient prosecution of business of -any kind, and consequent success, the most important are those of -application, observation, method, accuracy, punctuality, and dispatch. -Some persons sneer at these virtues as little things, trifles unworthy -of their notice. It must be remembered that human life is made up of -trifles. As the pence make the pound and the minutes the hour, so it is -the repetition of little things, severally insignificant, that make up -human character. In the majority of cases where men have failed of -success, it has been owing to the neglect of little things deemed too -microscopic to need attention. It is the result of practical, every-day -experience, that steady attention to matter of detail is the mother of -good fortune. Accuracy is also of much importance, and an invariable -mark of good training in a man—accuracy in observation, accuracy in -speech, accuracy in the transaction of affairs. What is done in business -must be done well if you would win the success desired. - -Give a man power, and a field in which to use it, and he must accomplish -something. He may not do and become all that he desires and dreams of, -but his life can not well be a failure. God has given to all of us -ability and opportunity enough to be moderately successful. If we -utterly fail, in the majority of cases, it is our own fault. We have -either neglected to improve the talents with which our Creator has -endowed us, or we fail to enter the door that has opened for us. Such is -the constitution of human society, that the wise person gradually learns -not to expect too much from life; while he strives for success by worthy -methods, he will be prepared for failure. He will keep his mind open to -enjoyment, but submit patiently to suffering. Wailings and complainings -in life are never of any use; only cheerful and continuous working in -right paths are of real avail. In spite of our best efforts failures are -in store for many of us. It remains, then, for you to do the best you -can under all circumstances, remembering that the race is not always to -the swift nor the battle to the strong. It is by the right application -of swiftness and strength that you are to make your way. It is not -sufficient to do the right thing, it must be done in the right way, at -the right time, if you would achieve success. - -Young man, have you ever considered long and earnestly what you were -best capable of doing in the world? If not put it off no longer. You -expect to do something, you wish to achieve success. Have you ever -thought of what success consisted? It does not consist in amassing a -fortune; some of the most _unsuccessful_ men have done that. Remember, -too, that success and fame are not synonymous terms. You can not all be -famous as lawyers, statesmen, or divines. You may or may not accumulate -a fortune. But is it not true that wealth, position, and fame are but -the accidents of success, that success may or may not be accompanied by -them, that it is something above and beyond them? In this sense of the -word you only are to blame if you fall. It is in your power to live a -life of integrity and honor. You can so live that all will honor and -respect you. You can speak words of cheer to the downhearted, a kindly -word of caution to the erring one. You can help remove some obstacle -from the paths of the weak. You can incite in the minds of those around -you a desire to live a pure, straightforward life. You can bid those who -are almost overwhelmed by the billows and waves of sorrow, to look up -and see the sun shining through the rifts in the dark clouds passing -o'er them. All this can you do, and a grand success will be your reward. -Away, then, with your lethargy. You are a man; arise in your strength -and your manhood. Resolve to be in this, its true sense, a successful -man. And then if wealth or fame wait on you, and men delight to do you -honor, these will be but added laurels to your brow, but the gilded -frame encasing success. - -[Illustration] - - - - -[Illustration: DIGNITY OF LABOR.] - - -[Illustration] - -Labor, either of the head or the hand, is the lot of humanity. There are -no exceptions to this general rule. The rich who have toiled early and -late for a competence find their present ease more unendurable than -their past exertions, and the round of pleasures to which, in other -days, they looked for a reward of their toil in actual realization, -resolve themselves into drudgeries, often worse than those from which -they vainly fancied they had escaped. The king on his throne is beset -with cares, and the labor he performs is ofttimes far heavier than any -borne by the poorest peasant in his dominions. The high and low alike -acknowledge the universal sway of labor. That which is thus the common -lot of mankind and reigns with such universal sway can not be otherwise -than honorable in the highest degree. - -Labor may be a burden and a chastisement, but it is also an honor and a -glory. Without it nothing can be accomplished. All that to man is great -and precious is acquired only through labor. Without it civilization -would relapse into barbarism. It is the forerunner and indispensable -requisite to all the sweet influence of refinement. It is the herald of -happiness, and makes the desert to blossom as a garden of roses. It -whitens the sea with sails, and stretches bands of iron across the -continent. It is labor that drives the plow, scatters the seed, and -causes the fields to wave in golden harvests for the good of man. It -gathers the grain and sends it to different regions of the earth to feed -other millions toiling in less favored channels there. Labor gathers the -gossamer web of the caterpillar, the cotton from the field, and the -fleece from the flock, and weaves them into raiment soft, warm, and -beautiful. The purple robe of royalty, the plain man's sober suit, the -fantastic dress of the painted savage, and the furry coverings of arctic -lands are alike the results of its handiwork, and proofs of its -universal sway and honor. Labor molds the brick, splits the slate, and -quarries the stone. It shapes the column and rears not only the humble -cottage but the gorgeous palace, the tapering spire and stately dome. - -It is by labor that mankind have risen from a state of barbarism to the -light of the present. It is only by labor that progression can continue. -Labor, possessing such inherent dignity and being the grand measure of -progress, it is most fitting that man should not taste life's greatest -happiness, or wield great influence for good, or reach the summit of his -ambitious resolves, save only as the result of long and patient labor. -Life is a short day; but it is a working day, and not a holiday. Man was -made for action, and life is a mere scene for the exercise of the mind -and engagement of the hand—a scene where the most important occupations -are, in one sense, but species of amusement, and where so long as we -take pleasure in the pursuit of an object it matters but little that we -secure it not, or that it fades when acquired. - -Life to some is drudgery; to some, pain; to some, art; to others, -pleasure; but to _all_, work. Let none feel a sense of sore -disappointment that life to them becomes routine. It is a necessary -consequence of our natures that our work and our amusements, our -business and our pleasures, should tend to become routine. The same -wants, the same demands, and similar duties meet us on the threshold of -every day. We look forward to some great occasion on which to display -ourselves, some grand event in which to give proof of a heroic spirit, -and complain of the petty routine of daily life. On the contrary, it is -this succession of little duties—little works apparently of no -account—which constitute the grand work of life; and we display true -nobility when we cheerfully take these up and go forward, content to - - "Labor and to wait." - -Alas for the man or woman who has not learned to work! They are but poor -creatures. They know not themselves. They depend on others for support. -Let them not fancy they have a monopoly of enjoyment. They have missed -the sweetest pleasure of life, even the pleasure of self-reliant -feeling, born of vanquished difficulties. They know not the thrill of -pleasure experienced by him who carries difficult projects to a -successful termination. Each rest owes its deliciousness to toil, and no -toil is so burdensome as the rest of him who has nothing to task and -quicken his powers. They do not realize, in their blind pride, what -labor has done for them. It was labor that rocked them in their cradle -and nourished their pampered life. Without it the very garments on their -back would be unspun. He is indebted to toil for the meanest thing that -ministers to his wants, save only the air of heaven, and even that, in -God's wise providence, is breathed with labor. - -Labor explores the rich veins of deeply buried rocks, extracting the -gold and silver, the copper and tin. Labor smelts the iron, and molds it -into a thousand shapes for use and ornaments, from the massive pillar to -the tiniest needle, from the ponderous anchor to the wire gauze, from -the mighty flywheel of the engine to the polished purse-ring or -glittering bead. Labor hews down the gnarled oak, shapes the timbers, -builds the ship, and guides it over the deep, bringing to our shores the -produce of every clime. - -But mere physical, manual labor is not the sole end of life. It must be -joined with higher means of improvement, or it degrades instead of -exalts. The poorest laborer has intellect, heart, imagination, tastes, -as well as bones and muscles, and he is grievously wronged when -compelled to exclusive drudgery for bodily subsistence. It is the -condition of all outward comforts and improvements, whilst, at the same -time, it conspires with higher means and influences in ministering to -the vigor and growth of the mind. Not only has labor inherent dignity, -but it is almost a necessity for mind as well as body. Man is an -intelligence, sustained and preserved by bodily organs, and their active -exercise is necessary to the enjoyment of health. It is not work, but -overwork, that is hurtful; it is not hard work that is injurious so much -as monotonous, fagging, hopeless work. All hopeful work is healthful; -and to be usefully and properly employed is one of the great secrets of -happiness. - -Most interesting is the contemplation of the victories achieved by the -hand of labor—victories far grander than any achieved by physical force -on the field of battle; for its conquests are wrested from nature. The -very elements are brought under subjection, and made to contribute to -the good of man. It displays its triumph in a thousand cities; it -glories in shapes of beauty; it speaks in words of power; it makes the -sinewy arm strong with liberty, the poor man's heart rich with content, -crowns the swarthy and sweaty brow with honor, dignity, and peace. It is -one of the best regulators of practical character. It evokes and -disciplines obedience, self-control, attention, application, and -perseverance, giving a man deftness and skill in his physical calling, -and aptitude and dexterity in the affairs of ordinary life. Work is the -law of our being, the living principle that carries men and nations -onward. Manual labor is a school in which men are placed to get energy -of purpose and character—a vastly more important endowment than the -learning of other schools. - -The laborer is placed, indeed, under hard masters—the power of physical -elements, physical sufferings, and want. But these stern teachers do a -work which no compassionate, intelligent friend could do for us, and -true wisdom will bless Providence for this sharp necessity. Labor is not -merely the grand instrument by which the earth is overspread with -fruitfulness and beauty, the ocean subdued, and matter wrought into -innumerable forms for comfort and ornament; it has a far higher -function, which is to give force to the will, efficiency, courage, the -capacity of endurance and of devotion to far-reaching plans. - -We must ever remember that it is the intention only that disgraces; that -all honest work is honorable; and if your occupation be not so -high-sounding as you would like, still it is better to work faithfully -at this until opportunity opens the door to something higher. Because -you do not find just what suits you, to refuse to labor at all, to play -the drone, is to act unworthy of yourself and your destiny. Neither is -it beneath you to make yourself useful, regardless of what your position -and wealth may be. A gentleman by birth and education, however richly he -may be endowed with worldly position, can not but feel that he is in -duty bound to contribute his quota of endeavor towards the general -well-being in which he shares. He can not be satisfied with being fed, -clad, and maintained by the labors of others, without making some -suitable return to the society that upholds him. It matters not what a -person's natural gifts may be, he can not expect to attain in any -profession to a high degree of success without going through with a vast -deal of work, which, taken by itself, would rightly be called drudgery. -That quality in man which, for want of a better name, we call genius, -does not consist in an ability to get along without work, but, on the -contrary, is generally the faculty of doing an immense amount of work. -Young men sometimes think that it is not respectable to be at work, and -imagine that there is some character of disgrace or degradation -belonging to toil. No greater mistake could be made. Instead of being -disgraceful to engage in work, it is especially honorable. The most -illustrious names in history were hard workers. No one whom posterity -delights to honor ever dreamed or idled his way to fame. To be idle and -useless is neither an honor nor a privilege. Though persons of small -natures may be content merely to consume, men of average endowments, of -manly expectations, and of honest purpose will feel such a condition to -be incompatible with real honor and true dignity. - -The noblest man on earth is he who puts his hands cheerfully and proudly -to honest labor, and goes forth to conquer honor and worth. Labor is -mighty and beautiful. The world has long since learned that man can not -be truly man without employment. Would that young men might judge of the -dignity of labor by its usefulness rather than by the gloss it wears! We -do not see a man's nobility in dress and toilet adornments, but in the -sinewy arm, roughened, it may be, by hardy, honest toil under whose -farmer's or mechanic's vest a kingly heart may beat. Exalt thine adopted -calling or profession. Look on labor as honorable, and dignify the task -before thee, whether it be in the study, office, counting-room, -workshop, or furrowed field. There is equality in all, and the resolute -will and pure heart may ennoble either. - -[Illustration] - - - - -[Illustration: PERSEVERANCE.] - - -[Illustration] - -It is only by reflection that we derive a just appreciation of the value -of perseverance. When we see how much can be accomplished in any given -direction by the man or woman of but average ability who resolutely -perseveres in the course of action adopted as the ruling purpose of -their lives, we then arrive at a just estimate of the value of -perseverance as a factor in success. The old fable of the hare and the -tortoise only exemplifies a truth which we are all ready to admit when -we once stop to admire those stupendous works of nature and art, which -proclaim in no uncertain tones the triumph of perseverance. All the -performances of human art, at which we look with praise or wonder, are -instances of the resistless force of perseverance. It is by this that -the quarry becomes a pyramid; it is by this the Coliseum of Rome was -built; and this it was that inclosed in adamant the Chinese empire. - -One man's individual exertion seems to go for nothing. If a person were -to compare the result of one man's work with the general design and last -result, he would be overwhelmed by the sense of their disproportion. Yet -these petty operations, incessantly continued, in time surmount the -greatest difficulties. Mountains are elevated and oceans bounded by the -slender force of human beings. How many men, who have won well-nigh -imperishable renown in the world of literature, science, or art, owe all -their greatness to persevering efforts? How many of those whom the world -calls geniuses can exclaim with Newton that they owe all their greatness -to persevering efforts, and whatever they may have been able to -accomplish more than ordinary has been solely by virtue of perseverance? -They were the sons of unremitting industry and toil. They were once as -weak and helpless as any of us, once as destitute of wisdom and power as -an infant. Once the very alphabet of that language which they have -wielded with such magic effect was unknown to them. They toiled long to -learn it, to get its sounds, understand its deeper fancies, and longer -still to obtain the secret of its highest charm and mightiest power, and -yet even longer for those living, glorious thoughts which they bade it -bear to an astonished and admiring world. - -Their characters, which are now given to the world and will be to -millions yet unborn as patterns of greatness and goodness, were made by -that untiring perseverance which marked their whole lives. From -childhood to age they knew no such word as fail. Defeat only gave them -power; difficulty only taught them the necessity of redoubled exertions; -dangers gave them courage, and the sight of great labors inspired in -them corresponding exertions. Their success has been wrought out by -persevering industry. It has been said by shrewd observers that -successful men owe more to their perseverance than to their natural -powers, their friends, or the favorable circumstances around them. -Genius will falter by the side of labor, great powers will give place to -great industry. Talents are desirable, but perseverance is more so. It -will make mental powers, or at least strengthen those already made. This -should teach a great lesson of patience to those who are so nearly ready -to sink in despair, and have grown weary in their strivings for better -things. For one who faints not, but resolutely takes up the work of life -and perseveringly continues his exertion, it is possible for him to -reach almost any height to which his ambition may point. Some of the -great works of literature, in which are stored away great masses of -information, are the results of persevering efforts, before which many -minds would have quailed. - -Gibbon consumed nineteen years in writing his masterpiece. How many -would have had the courage to persevere that length of time, though -certain of success at last? Courage, when combined with energy and -perseverance, will overcome difficulties apparently insurmountable. -Perseverance, working in the right direction and when steadily -practiced, even by the most humble, will rarely fail of its reward. It -inspires in the minds of all fair-minded people a friendly feeling. Who -will not befriend the persevering, energetic youth, the fearless man of -industry? Who is not a friend to him who is a friend to himself? He who -perseveres in business, amidst hardships and discouragements, will -always find ready and generous friends in time of need. He who will -persevere in a course of wisdom, rectitude, and benevolence, is sure to -gather round him friends who will be true and faithful. - -Go to the men of business, of worth, of influence, and ask them who -shall have their confidence and support. They will tell you "the men who -falter not by the wayside, who toil on in their calling against every -barrier, whose eyes are 'upward,' and whose motto is 'excelsior.'" These -are the men to whom they give their confidence. But they shun the lazy, -the indolent, the fearful and faltering. They would as soon trust the -wind as such men. If you would win friends, be steady and true to -yourself. Be the unfailing friend of your own purposes, stand by your -own character, and others will come to your aid. - -Almost every portion of the earth teems with works which show what man -has been able to effect in the physical world by means of perseverance. -Calculate, if you can, the efforts required to build the pyramids of -Egypt. Can you conceive of a more enduring monument to the triumph of -perseverance than that? Look at nature. She has a thousand voices -teaching lessons of perseverance. The lofty mountains are wearing down -by slow degrees. The ocean is gradually, but surely, filling up, by -deposits from its thousand rivers, and by the labors of a little insect -so small as to be almost invisible to the naked eye. Every shower that -sweeps over the surface of the country tends to bring the hills and the -mountains to the level of the plains. Nature has but one lesson on this -subject, and that is, "Persevere." - -More depends upon active perseverance than upon genius. Says a -common-sense author upon this subject: "Genius unexerted is no more -genius than a bushel of acorns is a forest of oaks." There may be epics -in men's brains, just as there are oaks in acorns, but the tree and the -book must come out before we can measure them. Firmness of purpose is -one of the most necessary sinews of character, and one of the best -instruments of success. Without it, genius wastes its efforts in a maze -of inconsistencies. It gives power to weakness, and opens to poverty the -world's mark. It spreads fertility over the barren landscape, and bids -the choicest fruits and flowers spring up and flourish in the desert -abode. There is, perhaps, nothing more conducive to success in any -important and difficult undertaking than a firm, steady, unremitting -spirit. In seasons of distress and difficulty, to abandon ourselves to -dejection is evidence of a weak mind. Opposing circumstances often -create strength, both mental and physical. Opposition gives us greater -power of resistance. To overcome one barrier gives us greater ability to -overcome the next. It is cowardice to grumble about circumstances. -Instead of sinking under trouble, it becomes us, in the evil day, with -perseverance to maintain our part, to bear up against the storm, to have -recourse to those advantages, which, in the worst of times, are always -left to integrity and virtue, and never to give up the hope that better -days may come. - -It is wonderful to see what miracles a resolute and unyielding will can -achieve. Before its irresistible energy the most formidable obstacles -become as cobweb barriers in the path. Difficulties, the terrors of -which cause the irresolute to sink back with dismay, provoke from the -man of lofty determination only a smile. The whole history of our race, -all nature, indeed, teems with examples to show what wonders may be -accomplished by resolute perseverance and patient toil. How many there -are who, thinking of the immense amount of work lying between them and -the object of their desires, are almost ready to give up in despair! But -do they not, when they view the work thus in mass, forget that there is -time enough, if only rightly improved, to suffice for each effort? - -One step after another, perseveringly continued, will enable you to -arrive at your journey's end, however long it may be. It is only when -you come to reckon up the aggregate number of steps that you are ready -to sink under a feeling of despair. But you are not required to take -them all at once; there is an allotted time for each individual step. -Thus, in viewing any work that you may have marked out in life, only -remember that you are not obliged to do the work all at once; that the -regular daily portions performed quietly and systematically, day after -day, will enable you to achieve almost any desired result. When we -reflect on the wonderful results that perseverance has accomplished, we -are led to believe that the man who wills, resolves, and perseveres can -do almost any thing. - -Every one, then, regardless of his condition in life, should set his aim -high, and resolve to remit no labor necessary for its realization, but -cheerfully take up the trials and burdens that life has in store for -him, and carry them forward, be the discouragements what they may, to a -glorious consummation. Only learn to carry a thing through in all of its -details, and you have measured the secret of success. Only learn to -persevere in carrying out any plan of work which an enlightened judgment -decides is the best, and you will force life to yield you its grandest -triumphs. There is almost no limit to what you can achieve if you thus -govern your actions, and make all your exertions contribute to the -fulfilling of some great purpose of life, which you took up with a brave -heart, and with a determination to persevere therein until success -crowns your efforts. - - - - -[Illustration: ENTERPRISE.] - - -[Illustration] - -Closely allied with the qualities of self-reliance and energy is that -characteristic quality which so much conduces to success in life, and is -generally expressed by the word "enterprise." It is distinct from -energy, inasmuch as it is constantly active in discovering new fields -for energy to exert itself in. We are familiar with examples of men who -have won fortunes or gained renown, not because they pursued better or -wiser courses, but because of some originality in their aims and -methods, by which they were enabled to command the attention of the busy -world long enough to wrest from it the special object of their choice. - -True enterprise is constantly on the alert to discover some new want of -society, some fertile source of profit or honor, some unexplored field -of business, and is ready to supply the one or to take advantage of the -other. It is nearly an indispensable element in these days of fierce -competition. Every avenue of business is crowded, and as soon as it is -known that one party has made a success by one method there are scores -of eager aspirants ready to try the successful plan, so that straightway -it, too, ceases to be unique, and, in becoming common, loses the power -it formerly possessed of compelling success. Hence the late-comers in -the field are doomed to failure, while they may at the same time be the -better fitted for the peculiar work in hand. What they should do is to -aim at success by new plans and methods. Every one knows the -enthusiastic glow that animates the whole being of him who feels the -ardor of an explorer, who surmounts difficulties by new and, before, -unthought-of expedients, who plans and projects enterprises that had -previously escaped the active minds of his fellow men. - -It is by virtue of this very enthusiasm that the man of enterprise, who -is so ready to adopt new measures, plans, and projects, is enabled to -carry into his business or profession an energy and inspiration which is -totally lacking on the part of those who are followers. Hence the latter -ofttimes fail of success which their talents might almost be said to -have promised them. Therefore, those who enter the lists to win life's -battles must expect, if they would reach their goal, to wage the fight -not only by the old methods but by the new. To use only those tactics -which are sanctioned by usage is to invite defeat. Throw open the -windows of your mind to new ideas, and keep at least abreast of the -times, and, if possible, ahead of them. Nothing is more fatal to -self-advancement than a stupid conservatism or a servile imitation. The -days when a man could get rich by plodding on without enterprise and -without taxing his brains have gone by. Mere industry and economy are -not enough; there must be intelligence and original thought. - -Whatever your calling, inventiveness, adaptability, promptness of -decision, must direct and utilize your force, and if you do not find -markets you must make them. In business you need not know many books, -but you must know your trade and men. You may be slow at logic, but you -must dart at chances. You may stick to your groove in politics, but in -your business you must switch into new tracks, and shape yourself to -every exigency. We emphasize this matter because in no country is the -red-tapist so out of place as here. Every calling is filled with bold, -keen, subtle-witted men, fertile in expedients and devices, who are -perpetually inventing new ways of buying cheaply, underselling, or -attracting custom; and the man who sticks doggedly to the old-fashioned -methods—who runs in a perpetual rut—will find himself outstripped in -the race of life, if he is not stranded on the sands of popular -indifference. Keep, then, your eyes open and your wits about you, and -you may distance all competitors; but, if you ignore all new methods, -you will find yourself like a lugger contending with an ocean steamer. - -It is enterprise that oils the wheels of energy and industry. Industry -gathers together, with a frugal hand, the means whereby we are enabled -to develop our plans and purposes. Energy gives us force whereby we -gather the courage to persevere in the lines decided on, bids us put on -a bold mien and go forth to do valiant battle against opposing -circumstances. But it is enterprise that suggests ways and means to -overcome difficulties that threaten to overwhelm us. It is enterprise -that bids us explore entirely new fields, discovering expedients that -enable us to change what, by the force of circumstances, was fast -becoming a failure into a glorious victory, bringing to us wealth, -position, and fame. It is to enterprise that we are indebted for those -rich discoveries in scientific fields by which we decipher the records -of past ages, and unravel the secrets which nature surrounded with -mystery, compelling them to serve us. - -It was enterprise that harnessed steam, teaching it to do our bidding, -and brought the lightning down from the heavens to carry our thoughts to -the uttermost parts of the earth. It is the spirit of enterprise driving -curious minds to work in new directions that has given us all those -useful and curious inventions, which have done so much to make this -nineteenth-century civilization to shine with so lustrous a light. In -short, it is enterprise that lifts the man of but mediocre abilities and -attainments into the foremost ranks of the successful ones. - -Enterprise is an inheritance and not an acquisition. But it can at the -same time be improved by cultivation, the same as bodily strength or any -mental faculty. He who would excel as a swimmer must be often in the -water, and the gymnast does not spare himself long and fatiguing -exertions. So of an enterprising spirit. Some men seem born with an -overflow of this, while others possess it in a slight degree only. But -if any would be known as enterprising men, they must not hesitate to -show by their every-day actions that they rely upon themselves in cases -of emergency, and the greater the necessity the better means of -surmounting it are constantly discovered. They must not hesitate to try -plans because they are new; but if sober judgment can discover no -objection to it, they must seize upon the very novelty of the plan as an -inducement, and be only the more eager to put it to the test. There is -no life so routine but that it constantly affords scope for the exercise -of enterprising energy. The very fact that you are finding it routine -and commonplace should at once set you to work to devise some new way to -change this. - -Do not stand sighing, wishing, and waiting, but go to work with an -energy and perseverance that will set every obstacle in the way of your -success flying like leaves before a whirlwind. A weak and irresolute way -of doing business will shipwreck your plans as readily as effects follow -causes. You may have ambition enough to wish yourself on the topmost -round of the ladder of success; but if you have not the requisite energy -to commence and enterprise enough to push ahead even when you know you -are off the beaten track, you will always remain at the bottom, or at -least on the lower rounds. Providence has hidden a charm in difficult -undertakings which is appreciated only by those who dare to grapple with -them. But this can only be true when you, by your own exertions and the -strength of your own self-reliance and enterprise, have achieved the -results. Nothing can be more distasteful than to see men of apparently -good abilities waiting for some one to come and help them over -difficulties. - -Be your own helper. If a rock rises up before you, roll it along or -climb over it. If you want money, earn it. If you want confidence, prove -yourself worthy of it. Do not be content with doing what has been done; -surpass it. Deserve success and it will come. The sun does not rise like -a rocket or go down like a bullet fired from a gun; slowly and surely it -makes its rounds, and never tires. It is as easy to be a lead horse as a -wheel horse. If the job be long, the pay will be greater; if the task be -hard, the more competent you must be to do it. We must apportion our -strength and exertions to the requisite tasks and duties. He who weakly -shrinks from the struggle, who will offer no resistance, who will endure -no labor nor fatigue, can neither fulfill his own vocation, nor -contribute aught to the general welfare of mankind. - -The spirit of the times demands that all who would rise in life shrink -not back from labor, but it also demands that they exert themselves -understandingly; that they spare no effort to master all the intricacies -of the business or vocation in which they are engaged; that they be -alert to discover new ways by which they may reach the desired goal -easier than the old; that they bear in mind that sticking to the old -ruts is only the right policy so long as no better way presents itself, -and when that way is discovered, be not at all slow to improve it. If -you do not, others more enterprising will rush forward to reap the -profits it promises, and you will be left behind in the race. No matter -what your position in life may be or the conditions which hem you in, -there will be a "tide" in your affairs, "which, taken at its flood, -leads on to fortune." But you must be ready to accept the chance. While -you are hesitating and deliberating the occasion goes by, in most cases -never to return again. Therefore, be prompt to seize it as it flies. -Cultivate as far as possible the spirit of enterprise, for on that in a -great degree depends your success or failure. - -[Illustration] - - - - -[Illustration: ENERGY.] - - -[Illustration] - -Energy is force of character, inward power. It imports such a -concentration of the will upon the realization of an idea as to impel it -onward over the next gigantic barrier, or to crush every opposing force -that stands in the way of its triumph. Energy knows of nothing but -success. It will not hearken to the voice of discouragement; it never -yields its purpose. Though it may perish beneath an avalanche of -difficulties, yet it dies contending for its ideal. - -There is, perhaps, no mistake of a young man more common than that of -supposing that, in the pursuits of life, extraordinary talents are -necessary to one who would achieve more than ordinary success. There is -no greater genius than the genius of energy and industry, It wins the -prizes of life, which appeared destined to fall to those brilliantly -constituted minds, who, to an artificial observer, seemed to be the -favored sons of fortune. But they lacked energy, and in that want lacked -all. Energy of temperament, with a moderate degree of wisdom, will carry -a man farther than any amount of intellect without it. It gives him -force, momentum. It is the active power of character, and, if combined -with sagacity and self-possession, will enable a man to employ his power -to the best advantage in all the affairs of life. Hence it is that men -of mediocre power, but impelled by energy of purpose, have often been -able to accomplish such extraordinary results. - -The men who have most powerfully influenced the world have not been so -much men of genius as men of strong convictions and enduring capacity -for work, impelled by irresistible energy and invincible determination. -Energy of will, self-originating force, is the soul of every great -character. Where it is, there is life; where it is not, there is -faintness, helplessness, and despondency. There is a proverb which says -that "the strong man and the waterfall channel their own path." The -energetic leader of noble spirit not only wins a way for himself, but -carries others with him. His very act has a personal signification, -indicating vigor, independence, and self-reliance, and unconsciously -commands respect, admiration, and homage. Such intrepidity is the -attribute of all great leaders of men. - -There is a difference between resolution and energy. Resolution is the -purpose, energy is the quality, and it is possible to possess much -resolution with comparatively very little energy. Energy implies a -fixed, settled, and unswerving purpose; but resolution may vary its -inclination a thousand ways and embrace a thousand objects, keeping up, -perhaps, an air of steadiness and determination, while, in reality, -nothing may be accomplished. There is observable the same difference -between resolution and energy as there is between kindness and -goodness—kindness being displayed by occasional acts of good-will, -whilst goodness exists always, by a principle of love. Do not make the -mistake of confounding energy with rashness. Energy is a Bucephalus, -guided by the hand of an Alexander. Rashness is a Mazeppa's fiery steed, -unbridled and unrestrained, bearing its rider over hill and dale to -probable destruction. The former is power guided by wisdom; the latter -is power goaded to action by blind impulse. - -Energy, to reach its highest development, must be controlled by wisdom. -Many men now pining under discouragement have expended energy sufficient -for the highest success. But they have failed of their reward because -they have not sought counsel at the lips of wisdom. Rash enterprises -impetuously begun hurry them on to ruin. True energy is ever the same; -but the energy of many men is impulsive. It is to-day a destroying, -roaring torrent; yesterday it was a stagnant pool. An accidental -circumstance will call out every power of their soul, and for a season -they will excel themselves and startle their friends. But they speedily -expend their force, and lapse into stupid somnolency, till aroused by -some bugle-blast of excitement. Such minds accomplish but little. They -lose more in their slumbers than they gain in their fitful hours of -action. The calm, steady energy of the snail, slow as are its movements, -is better calculated to produce results than the spasmodic leaps of the -hare. Hence, in the formation of character, it is of the utmost -importance to cultivate a steady, uniform, unyielding energy. The quiet -energy that works to accomplishment is what rules the world. There is -more energy shown in quietly doing your duty through years of patient -toil than to rush with great clamor at the obstacles of life, only to -relinquish the attempt if success does not immediately crown the effort. -The game of life is won less by brilliant strokes than by energetic yet -cautious play. - -Energy of character has always a power to make energy in others. The -zealous, energetic man unconsciously carries others along with him. His -example is contagious, and compels imitation. He exercises a sort of -electric power, which sends a thrill through every fiber, flows into the -nature of those about him, and makes them throw out sparks of power. But -such men are but few; and for one man that appears on the stage of human -affairs that can rule events there are thousands who follow. The earnest -men are so few in the world that their very earnestness becomes at once -the badge of their nobility; and as the men in a crowd instinctively -make room for one who seems to force his way through it, so mankind -every-where open their ranks to one who rushes valiantly toward some -object lying beyond them. - -Man is but a feeble being, but he belittles his high estate unless he -puts forth his exertion, and forms a commendable and heroic resolution -not to permit life to pass away in trifles, but to accomplish something -in spite of obstacles. At difficulties be not dismayed. We may magnify -them by weakness and despondency, when an heroic spirit would have put -them to flight. There are cobble-stones in every road and pebbles in -every path. All have cares, disappointments, and stumbling-blocks. It -were well to remember, though, that sobs and cries, groans and regrets -are of no avail, but that high resolves and courageous actions may with -safety be relied on to do much to lighten life's load. He who never -grappled with the emergencies of life knows not what power lives in the -soul to repel the rude shocks of time and destiny, nor is he conscious -how much he is - - "Blest with a kindly faculty to blunt - The edge of adverse circumstances." - -All traditions current among young men that certain great characters -have wrought their greatness by an inspiration, as it were, grows out of -a sad mistake. There is no inspiration so potent for good as the -inspiration of energy. There are none who wrest such conquests from fame -as those earnest, determined minds, who reckon the value of every hour, -and rely on their own strong arm to achieve their ambitious resolves. -You can not dream yourself into a character; you must hammer and forge -yourself one. But remember, there is always room for a man of force, and -he makes room for many. It is a Spanish proverb that "he who loseth -wealth loseth much; he who loseth a friend loseth more; but he who -loseth energy loseth all." It is folly for a man or woman to sit down in -mid-life discouraged. True, it is a severe test of character calmly to -reflect that life has thus far proved a failure, but it does no good to -abandon one's self to despair. With energy and God's blessing it is -possible they may yet win a glorious victory. God in his wisdom has seen -fit to so ordain that life with all shall be a scene of labor. To make -the most of it, it is necessary to make the aim high and noble, the -energy unflagging. No matter how apparently solid the foundations on -which we stand, it often happens that by the remission of labor and -energy, poverty and contempt, disaster and defeat steal a march upon -prosperity and honor, and overwhelm us with remorse and shame. - -It is energy that makes the difference in men. It is the genius of -persevering energy that carries so many men straight to the goal of -success. It is energy that sheds the light of hope on pathways that had -been lost save for that, and thus enables so many men and women to -persevere therein. It is energy that calls upon all—and calls upon -you—to rouse yourself. Would you make a success of life? Would you -acquire fortune or renown? It bids you take heart and hope for the best. -It bids you walk in the paths of patience, to do with all your might -what you have marked out as necessary to do. It bids you pursue it with -resolution and vigor. - -A young man is, in the true sense of the word, the architect of his own -fortune. Rely upon your own strength of body and soul. Remember that the -man who wills it can go almost anywhere or do almost any thing he -determines to do. You must make yourself, or come to nothing. You must -win by your own exertions, and not wait for some one to come to your -assistance. Take for your star self-reliance, faith, honesty, and -industry. Keep at the helm, and, above all, remember that the great art -of commanding is to do a fair share of the work yourself. The greater -the difficulty the more the glory in surmounting it. Skillful pilots -gain their reputation from storms and tempests. The soul of every great -achievement is energy; but enervation and indolence sap its life, and -doom the man to obscurity and ill-success. Men of feeble action are -accustomed to attribute their misfortune to what is termed _ill luck_. -They envy the men who climb the ladder of eminence, and call them lucky -men and men of peculiar opportunity. This is a vain and foolish -imagination. Energy produces good fortune and success, while enervation -breeds misfortune and ill luck. - -Fortune, success, fame, position are never gained but by determinedly -and bravely persevering in any course until the plans are finally -accomplished. In short, you must carry a thing through if you want to be -any body or any thing, no matter if it does cost you the pleasure of -society, the thousand pearly gratifications of life. Stick to the thing -and carry it through. Believe you were made for the matter, and that no -one else could do it. Put forth your whole energies. Be awake; electrify -yourself; go forth to the task. Learn to carry it through, and you will -be a hero. You will think better of yourself. Others will think better -of you. The world in its very heart admires the stern, determined doer. -It sees in him its best sights, its brightest objects, its richest -treasures. Proceed with energy, then, in whatever you undertake. -Consider yourself amply sufficient for the deed, and you will succeed. - -[Illustration] - - - - -[Illustration: PUNCTUALITY.] - - -[Illustration] - -Amongst the elements which conduce to success in life there is one of -rare value, which, by some strange oversight, is classed as of little -account. We refer to punctuality. We regard it as a virtue. To be -punctual in all of your appointments is a duty resting upon you no less -obligatory than the duty of common honesty. An appointment is a -contract, and if you do not keep it you are dishonestly using other -people's time, and, consequently, their money. "Punctuality," says Louis -XIV, "is the politeness of kings." He need not have confined his remarks -to blood royal; it is politeness in every body; and know that whenever -you fail to meet an engagement promptly, which by exertion you might -have done, you are guilty of a gross breach of etiquette. - -It is certainly impolite to do a wrong to others and when you have made -an appointment with another person you owe him punctuality, and you have -no right to waste his time if you have your own. Success and happiness -depend in a far higher degree on punctuality than many suppose. It is -not sufficient to do the right thing, nor in the right way, but it must -be done at the right time as well, if we would reap the rewards of our -labor. But when so done its effect in the problem of success is great -and efficacious. Lord Nelson attributed all his success in life to his -habit of strict punctuality. Many of our most successful business men -date their success from the time they commenced to practice this virtue. -Thousands have failed in life from carelessness in this respect alone. -Nothing inspires confidence in a business man sooner than this quality; -nor is there any habit which sooner saps his reputation as a good -business man than that of being always behind time. - -Lack of punctuality is not only a serious vice in itself, but it is also -the parent of a large progeny of other vices. Hence he who becomes its -victim is the more and more involved in toils from which it is almost -impossible to escape. He who needlessly breaks his appointments shows -that he is as reckless of the waste of other people's time as of his -own. His acquaintances readily conclude that the man who is not -conscientious about his appointments will be equally careless about his -other engagements, and they will refuse to trust him with matters of -importance. To the busy man time is money, and he who robs him of it -does him as great an injury, as far as loss of property is concerned, as -if he had picked his pockets or paid him with a forged or counterfeit -bill. - -It is a familiar truth that punctuality is the life of the universe. The -planets keep exact time in their revolutions, each as it circles around -the sun coming to its place yearly at the very moment it is due. So, in -business, punctuality is the soul of industry, without which all its -wheels come to a dead stand. If the time of a business man be properly -occupied every hour will have its appropriate work. If the work of one -hour be postponed to another it must encroach upon the time of some -other duty, or remain undone, and thus the whole business of the day is -thrown into disorder. If that which is first at hand be not instantly, -steadily, and regularly dispatched other things accumulate behind, till -affairs begin to accumulate all at once, and no human brain can stand -the pressure. - -Punctuality should be made not only a point of courtesy but a point of -conscience. The beginner in business should make this virtue one of the -first objects of professional acquisition. Let him not deceive himself -with the idea that it is easy of attainment, or that he can practice it -by and by, when the necessity of it shall be more cogent. If in youth it -is not easy to be punctual, then in after life, when the character is -fixed, when the mental and moral faculties have acquired a rigidity, to -unlearn the habit of tardiness is almost an impossibility. It still -holds a man enthralled, though the reason be fully convinced of its -criminality and inconvenience. - -A right estimate of the value of time is the best and surest foundation -for habits of punctuality, for you are not likely to economize time, -either for yourself or others, unless you fully realize how valuable it -is, and when lost how utterly irreclaimable. The successful men in every -calling have had a keen sense of the value of time—they have been -misers of minutes. Hence you must try and realize the value of time. -Each hour, as it passes swiftly away, is gone _forever_. Lost wealth may -be replaced by toil and industry; lost friends may be regained by -consideration and patience; lost health may be recovered by medical -skill and care; even lost happiness and peace of mind may be restored; -but lost time, never. Whilst you read these lines it is being numbered -with the dead past and dying present. There is no recalling it; there is -no regaining it; there is no restoring it. You must make the most of -time as it flies. You have no right to waste your own, still less, then, -that of others, by your lack of punctuality. - -Not only should a person be thus punctual in all his express engagements -and appointments, but in all his implied ones as well. If he has a -regular hour for his shop or office, let it find him there, at his desk -and at work. Punctuality in the performance of known duties other than -the keeping of appointments is also one of the chief promoters of -success in life. If a certain work or other duty is to be performed, we -are too prone to put it off for a more convenient season. Such delays -are often a fruitful source of after troubles. How many business men -have been brought to bankruptcy and ruin by the failure of one man to -meet his obligations promptly! How many times are we put to great work -and expense because we neglected, or put off, the performance of -admitted duties! It is easy to say, "Wait awhile;" so easy to let the -burden of to-day's work and duties fall on to-morrow. But when to-morrow -comes it has its own peculiar duties, and the result is, we simply have -extra burdens to meet when the time finally comes that our work can no -longer be delayed. - -Punctuality is a virtue that can give force and power to an otherwise -utterly insignificant character. Like charity, it covers a multitude of -sins. It were easy to show by examples from the lives of great men that -their success in life was owing in a large measure to their habits of -punctuality. All great commanders have possessed this faculty in an -eminent degree. The reason punctuality is such an invariable element of -success is not hard to determine. The punctual person, one who always -lives up to his engagements, and is prompt in fulfilling his implied -duties as well, is just the person whose business is conducted after the -most approved forms and methods. They are the ones who have time at -their disposal to cast their eyes over the field of legitimate -enterprise, and at once adopt whatever may seem to them to possess real -excellence. Having met all their engagements promptly, their word is as -good as their bond, their credit unshaken; in short, every avenue of -success is open to them. - -But with those persons who are habitually behind in the fulfillment of -their duties, their business is generally in a very unsettled state. -They have not that freshness and business vivacity and life which is -always observable in the man who drives his business instead of allowing -it to drive him. What wonder, then, that they sink beneath the load of -accumulated cares, give up the great battle of life in despair, and are -content to fill a subordinate place in the economy of the world? Would -that young men thought more of what is involved in punctuality! It is -not merely the "being on time," but it imports such a habit that, -carried into life, it is one of the main instruments in making real -youthful dreams of success. It is that which makes business a pleasure -instead of a drudgery. It is that which goes so far in building up a -reputation of sagacity, skill, and integrity. - -No one can have a high opinion of a person who is so regardless of -punctuality, even in small matters, as to be continually breaking his -word, under the impression that "it is of no consequence," as so many -often say, to excuse their habit of being false to their word. There are -some persons who seldom, or never, do as they promised. We know persons, -who in other respects are worthy people, who can scarcely command -confidence, because they are so slack in fulfilling their engagements -and meeting their obligations in small matters. We know young men of -promise who are daily losing ground among their acquaintances for a -similar reason. A man will soon ruin himself this way. In all business -transactions, in all engagements, let all do exactly as they say,—be -punctual to the minute; even a little beforehand is far preferable to -being a little behind time. Such a habit secures a composure which is -essential to happiness. - -[Illustration] - - - - -[Illustration: CONCENTRATION.] - - -[Illustration] - -In this day, when so many things are clamoring for attention, the first -law of success may be said to be concentration. It is impossible to be -successful in every branch of business, or renowned in every department -of a professional life. We must learn to bend our energies to one point, -and to go directly to that point, looking neither to the right nor to -the left. It has been said that a great deal of the wisdom of a man in -this century is shown in leaving things unknown, and a great deal of his -practical ability in leaving things undone. The day of universal -scholarships is past. Life is short, and art is long. The range of human -wisdom has increased so enormously that no human brain can grapple with -it, and the man who would know one thing well must have the courage to -be ignorant of a thousand other things, however attractive or -interesting. As with knowledge, so with work. The man who would get -along must single out his specialty, and into that must pour the whole -stream of his activity—all the energies of his hand, eye, tongue, -heart, and brain. Broad culture, many-sidedness, are beautiful things to -contemplate; but it is the narrow-edged men—the men of one single and -intense purpose—who steel the soul against all things else, that -accomplish the hard work of the world. - -The great men of every age who have had the arduous task to shape human -destiny have been men of one idea impelled by resolute energy. Take -those names that are historic, and, with the exception of a few great -creative minds, you find them to be men who are identified with some one -achievement upon which their life force was spent. The great majority of -men must concentrate their energies upon the complete mastery of some -one profession, trade, or calling, or they will experience the -disappointment of those whose empire has been lost in the ambition of -universal conquest. A man may have the most dazzling talents, but if -they are scattered upon many objects he will accomplish nothing. -Strength is like gunpowder: to be effective it needs concentration and -aim. The marksman who aims at the whole target will seldom hit the -center. The literary man or philosopher may revel among the sweetest and -most beautiful flowers of thought, but unless he gathers or condenses -these in the honeycomb of some great thought or work, his finest -conceptions will be lost or useless. - -The world has few universal geniuses who are capable of mastering a -dozen languages, arts, or sciences, or driving a dozen callings abreast. -Beginners in life are perpetually complaining of the disadvantages under -which they labor; but it is an indisputable fact that more persons fail -from a multiplicity of pursuits and pretensions than from a poverty of -resources. "The one prudence in life," says a shrewd American essayist, -"is concentration, the one evil is dissipation; and it makes no -difference whether our dissipations are coarse or fine, property and its -cares, friends and a social habit, politics, music, or feasting. Every -thing is good which takes away one plaything and delusion more, and -drives us home to add one stroke of faithful work." The gardener does -not suffer the sap to be driven into a thousand channels merely to -develop a myriad of profitless twigs. He prunes the branches, and leaves -the vital juices to be absorbed by a few vigorous, fruit-bearing -branches. - -While the highest ability accomplishes but little if scattered on a -multiplicity of objects, on the other hand, if one has but a thimbleful -of brains, and concentrates them upon the thing he has in hand, he may -achieve miracles. Momentum in physics, if properly directed, will drive -a tallow candle through an inch board. Just so will oneness of aim and -the direction of the energies to a single pursuit, while all others are -waived, enable the veriest weakling to make his mark where he strikes. -The general who scatters his soldiers all about the country insures -defeat; so does he whose attention is diffused through innumerable -channels, so that it can not gather in force on any one point. The human -mind, in short, resembles a burning-glass, whose rays are intense only -as they are concentrated. As the glass burns only when its rays are -converged to a focal point, so the former illumes the world of science, -literature, or business only when it is directed to a solitary object. -What is more powerless than the scattered clouds of steam as they rise -to the sky? They are as impotent as the dew-drop that falls nightly upon -the earth; but concentrated and condensed in a steam boiler they are -able to cut through solid rock, to hurl mountains into the sea, and to -bring the antipodes to our doors. - -It is the lack of concentration and wholeness which distinguishes the -shabby, half-hearted, and blundering—the men who make the mob of -life—from those who win victories. In slower times success might have -been won by the man who gave but a corner of his brain to the work in -hand, but in these days of keen competition it demands the intensest -application of the thinking faculty. Exclusive dealings in worldly -pursuits is a principle of hundred-headed power. By dividing his time -among too many objects, a man of genius often becomes diamond dust -instead of diamond. The time spent by many persons in profitless, -desultory reading would, if concentrated upon a single line of study, -have made them masters of an entire branch of literature or science. -Distraction of pursuits is the rock upon which most unsuccessful persons -split in early life. In law, in medicine, in trade, in the mechanical -professions the most successful persons have been those who have stuck -to one thing. Nine out of ten men lay out their plans on too vast a -scale, and they who are competent to do almost any thing do nothing, -because they never make up their minds distinctly as to what they want -or what they intend to be. - -We are often compelled to a choice of acquisitions, for there are some -things the possession of which is incompatible with the possession of -others, and the sooner this truth is known and recognized the better the -chances of success and happiness. Much material good must be resigned if -we would attain the highest degree of moral excellence, and many -spiritual joys must be foregone if we resolve at all risks to win great -material advantages. To strive for a high personal position, and yet -expect to have all the delights of leisure; to labor for vast riches, -and yet to ask for freedom from anxiety and care, and all the happiness -which flows from a contented mind; to indulge in sensual gratifications, -and yet demand health, strength, and vigor; to live for self, and yet to -look for the joys that spring from a virtuous and self-denying life—is -to ask for impossibilities. - -If you start for success you must expect to pay its price. It can not be -won by feeble, half-way efforts, neither is it to be acquired because -sought for in a dozen different directions. It demands that you bring to -your chosen profession or calling energy, industry, and, above all, that -singleness of purpose which is willing to devote the energies of a -life-time to its accomplishment. Mere wishing and sighing brings it not. -Many little calls of society on your time must pass unheeded. You can -not expect to live tranquilly and at your ease, but to be up and doing, -with all your energies devoted to the one point kept constantly in view. -Cultivate this habit of concentration if you would succeed in business; -make it a second nature. Have a work for every moment, and mind the -moment's work. Whatever your calling, master all its bearings and -details, all its principles, instruments, and applications. We have so -much work ahead of us that must be done if we would reach the point -desired that we must save our strength as much as possible. -Concentration affords a great safe-guard against exhaustion. He who -scatters himself on many objects soon loses his energy, and with his -energy his enthusiasm—and how is success possible without enthusiasm? - -It becomes, then, of importance to be sure we have started right in the -race for distinction. Every beginner in life should strive early to -ascertain the strong faculty of his mind or body fitting him for some -special pursuit, and direct his utmost energies to bring it to -perfection. There is no adaptation or universal applicability in man; -but each has his special talent, and the mastery of successful men is in -adroitly keeping themselves where and when that turn shall need oftenest -to be practiced. - -Though one must be wholly absorbed to win success, still singleness of -aim by no means implies monotony of action; but if we would be felt on -this stirring planet, if we would strike the world with lasting force, -we must be men of one thing. Having found the thing we have to do we -must throw into it all the energies of our being, seeking its -accomplishment at whatever hazard or sacrifice. But that does not -prevent us from participating in the enjoyments of life. If you are sent -on business to some foreign land, though bent on business, still you can -admire, as you hurry along, the beautiful scenery from the car windows; -you can note the strange places through which you pass; you can observe -the wondrous sublimity of the ocean without being distracted from the -main objects of your travels. So it is not to be inferred from what has -been said that concentration means isolation or self-absorption. There -may be a hundred accessories in life, provided they contribute to one -result. - -In urging the importance of concentration, and of sticking to one thing, -we do not mean that any man should be a mere lawyer, a mere doctor, or a -mere merchant or mechanic, and nothing more. These are cases of -one-sidedness pushed too far. There is no more pitiable wreck than the -man whose one giant faculty has drowned the rest. Man dwarfs himself if -he pushes too far the doctrine of the subdivision of labor. Success is -purchased too dear if to attain it one has subordinated all his -faculties and tastes to one master passion, and become transformed into -a head, a hand, or an arm, instead of a man. Every man ought to be -something more than a factor in some grand formula of social or -economical science, a cog or pulley in some grand machine. - -Let every one take care, first of all, to be a man, cultivating and -developing, as far as possible, all of his powers on a symmetrical plan; -and then let him expend his chief labors on the one faculty, which -nature, by making it prominent, has given a hint should be especially -cultivated. There is, indeed, no profession upon which a high degree of -knowledge will not continually bear. Things which, at first glance, seem -most remote from it will often be brought into close approximation to -it, and acquisitions which the narrow-minded might deem a hindrance will -sooner or later yield something serviceable. Nothing is more beautiful -than to see a man hold his art, trade, or calling in an easy, disengaged -way, wearing it as the soldier does his sword, which, once laid aside, -the accomplished soldier gives you no hint that he has ever worn. Too -often this is not the case, and the shop-keeper irresistibly reminds you -of the shop, and the scholar, who should remind you that he has been on -Parnassus only by the odors of the flowers he has crushed, which cling -to his feet, affronts you with a huge nosegay stuck in his bosom. - -One can make all his energies bear on one important point and yet show -himself a man among men by his interest in matters of public concern. He -can endear himself to the community by kindly acts to the distressed, as -well as completely mastering, in all its bearings, the one great work -which he has taken upon himself as his life's work. Then take up your -task. Remember that you must marshall all your forces at one point, and -move in one direction, if you would accomplish what your desires have -painted; but also remember that you are a human being, and not a -machine, and that as you pass on the journey of life you should, as far -as possible, without insuring defeat, take note of the wonders which -nature has spread before you, should ponder on what history says of the -past, should muse over the solemn import of life, and thus, while -winning laurels for your brow, and achieving your heart's desire, -develop in you the faculties which go to make, in its complete meaning, -a man or woman. - -[Illustration] - - - - -[Illustration: DECISION.] - - -[Illustration] - -There is one quality of mind which of all others is most likely to make -our fortunes if combined with talents, or to ruin them without it. We -allude to that quality of the mind which under given circumstances acts -with a mathematical precision. With such minds to resolve and to act is -instantaneous. They seem to precede the march of events, to foresee -results in the chrysalis of their causes, and to seize that moment for -exertion which others use in deliberation. There are occasions when -action must be taken at once. There is no time to long and carefully -calculate the chances. The occasion calls for immediate action; and the -call must be met, or the time goes by, and our utmost exertions can not -bring it back. At such times is seen the triumph of those who have -carefully trained all their faculties to a habit of prompt decision. -They seize the occasion, and make the thought start into instant action; -they at once plan and perform, resolve and execute. - -It is but a truism to say that there can be no success in life without -decision of character. Even brains are secondary in importance to will. -The intellect is but the half of a man; the will is the driving-wheel, -the spring of motive power. A vacillating man, no matter what his -abilities, is invariably pushed aside in the race of life by one of -determined will. It is he who resolves to succeed, and at every fresh -rebuff begins resolutely again, that reaches the goal. The shores of -fortune are covered with the stranded wrecks of men of brilliant -abilities, but who have wanted courage, faith, and decision, and have -therefore perished in sight of more resolute, but less capable -adventurers, who succeeded in making port. Hundreds of men go to their -graves in obscurity who have remained obscure only because they lacked -the pluck to make the first effort, and who, could they only have -resolved to begin, would have astonished the world by their achievements -and successes. - -To do any thing in this world that is worth doing we must not stand -shivering on the bank, and thinking of the cold and the danger, but jump -in and scramble through as well as we can. The world was not made for -slow, squeamish, fastidious men, but for those who act promptly and with -power. Obstacles and perplexities every man must meet, and he must -either conquer them or they will conquer _him_. Hesitation is a sign of -weakness, for inasmuch as the comparative good and evil of the different -modes of action about which we hesitate are seldom equally balanced, a -strong mind should perceive the slightest inclination of the beam with -the glance of an eagle, particularly as there will be cases where the -preponderance will be very _minute_, even though there should be life in -one scale and death in the other. It is better occasionally to decide -wrong than to be forever wavering and hesitating, now veering to this -side and then to that, with all the misery and disaster that follow from -continual doubt. - -It has been truly said that the great moral victories and defeats of the -world often turn on minutes. Fortune is proverbially a fickle jade, and -there is nothing like promptness of action, the timing of things at the -lucky moment, to force her to surrender her favors. Crises come, the -seizing of which is triumph, the neglect of which is ruin. It is this -lack of promptness, so characteristic of the gladiatorial intellect, of -this readiness to meet every attack of ill-fortune with counter -resources of evasion, which causes so many defeats of life. - -There is a race of narrow wits that never succeed for want of courage. -Their understanding is of that halting, hesitating kind, which gives -just light enough to see difficulties and start doubts, but not enough -to surmount the one or remove the other. They do not know what force of -character means. They seem to have no backbone, but only the mockery of -a vertebral column made of india-rubber, equally pliant in all -directions. They come and go like shadows, sandwich their sentences with -apologies, are overtaken by events while still irresolute, and let the -tide ebb before they feebly push off. Always brooding over their plans, -but never executing them. It is scarcely possible to conceive of a more -unhappy man than one afflicted with this infirmity. It has been remarked -that there are persons who lack decision to such a degree that they seem -never to have made up their mind which leg to stand upon; who deliberate -in an agony of choice when not a grain's weight depends upon the -decision, or the question what road to walk upon, what bundle of hay to -munch first; to be undetermined where the case is plain and the -necessity so urgent; to be always intending to lead a new life, but -never finding time to set about it. There is nothing more pitiable in -the world than such an irresolute man thus oscillating between extremes, -who would willingly join the two, but does not perceive that nothing can -unite them. - -Indecision is a slatternly housewife, by whose fault the moth and rust -are allowed to make such dull work of life. "A man without decision," -says John Foster, "can never be said to belong to himself, since if he -dared to assert that he did the puny force of some cause about as -powerful, you would have supposed, as a spider, may make a seizure of -the unhappy boaster the very next minute, and contemptuously exhibit the -futility of the determinations by which he was to have proved the -independence of his understanding and will." He belongs to whatever can -make capture of him; and one thing after another vindicates its right to -him by arresting him while he is trying to proceed, as twigs and chips -floating near the edge of a river are intercepted by every weed, and -whirled in every little eddy. Having concluded on a design, he may -pledge himself to accomplish it, if the hundred diversities of feeling -which may come within the week will let him. His character precludes all -foresight of his conduct. He may sit and wonder what form and direction -his views and actions are destined to take to-morrow, as a farmer has -often to acknowledge that next day's proceedings are at the disposal of -its winds and clouds. - -A great deal of the unhappiness and much of the vice of the world is -owing to weakness and indecision of purpose. The will, which is the -central force of character, must be trained to habits of decision; -otherwise it will neither be able to resist evil nor to follow good. -Decision gives the power of standing firmly when to yield, however -slightly, might be only the first step in a down-hill course to ruin. -Calling upon others for help in forming a decision is worse than -useless. A man must so train his habits as to rely upon his own powers, -and to depend upon his own courage in moments of emergency. Many are the -valiant purposes formed that end merely in words; deeds intended that -are never done; designs projected that are never begun; and all for the -want of a little courageous decision. Better far the silent tongue, but -the eloquent deed; and the most decisive answer of all is _doing_. There -is nothing more to be admired than a manly firmness and decision of -character. We admire a person who knows his own mind and sticks to it, -who sees at once what is to be done in given circumstances, and does it. - -There never was a time in the world's history that called more earnestly -upon all persons to cultivate a firm, manly decision of character, to be -able to say No to the seductive power of temptation. There is no more -beautiful trait of character to be found than that of a determined will -guided by right motives. To talk beautifully is one thing, but to act -with promptitude when the time of action has fully come is as far -superior to the former as the brilliant sunlight surpasses the -reflection of the moon. To train the mind to act with decision is of no -less consequence than of acting promptly when the decision is reached. -Of all intellectual gifts bestowed upon man there is nothing more -intoxicating than readiness—the power of calling all the resources of -the mind into simultaneous action at a moment's notice. Nothing strikes -the unready as so miraculous as this promptitude in others; nothing -impresses him with so dull and envious a sense of contrast with himself. -This want of decision is to be laid on the shelf, to creep where others -fly, to fall into permanent discouragement. To possess decision is to -have the mind's intellectual property put out at fifty or one hundred -per cent; to be uncertain at the moment of trial is to be dimly -conscious of faculties tied up somewhere in a napkin. Decision of mind, -like vigor of body, is a gift of God. It can not be created by human -effort; it can only be cultivated. But every mind has the germ of this -quality, which can be strengthened by favorable circumstances and -motives presented to the mind, and by method and order in the -prosecution of duties or tasks. - -But with all that has been urged in favor of decision and dispatch, we -would not be understood as advising undue haste. There are occasions -when caution and delay are necessary, when to act without long and -careful deliberation would be madness. But when the way is clear, when -there is no doubt as to what ought to be done, then it is that decision -demands that an instant choice be made between the two—not to hesitate -too long as to which, but to decide promptly, and then move ahead. Even -in cases where deliberation and caution are necessary, decision demands -that the mind acts quickly. In a word, decision finds us engaged in a -life-battle. If the victory is ours, success and fortune wait upon us; -if we are overthrown, want and misery stare us in the face; it is well -to make our movements only with caution, but when we see a chance we -must at once improve it, or it is gone. Occasions also arise when we -must rouse our forces on an instant's warning, and to make movements for -which we have no time to calculate the chances. Then is seen the triumph -of the decisive, ready man. To falter is to be lost; to move with -dispatch is the only safety. - - - - -[Illustration: SELF-CONFIDENCE.] - - -[Illustration] - -Both poetry and philosophy are prodigal of eulogy over the mind which -rescues itself, by its own energy, from a captivity to custom, which -breaks the common bonds of empire and cuts a Simplon over mountains of -difficulty for its own purposes, whether of good or of evil. We can not -help admiring such a character. It is a positive relief to turn from the -contemplation of those relying on some one else for a solution of the -difficulties that surround them to those who are strong in their own -self-reliance, who, when confronted with fresh trials and difficulties, -only put on a more determined mien, and more resolutely apply their own -powers to remove the obstacle so unexpectedly put in their way. There is -no surer sign of an unmanly and cowardly spirit than a vague desire for -help, a wish to depend, to lean upon somebody and enjoy the fruits of -the industry of others. - -In the assurance of strength there is strength, and they are the -weakest, however strong, who have no faith in themselves or their -powers. Men often conquer difficulties because they think they can. -Their confidence in themselves inspires confidence in others. The man -who makes every thing that conduces to happiness to depend upon himself, -and not upon other men, on whose good or evil actions his own doings are -compelled to hinge, has adopted the very best plan for living happily. -This is the man of moderation, the possessor of manly character and -wisdom. By self-reliance is not meant self-conceit. The two are widely -different. Self-reliance is cognizant of all the ills of earthly -existence, and it rests on a rational consciousness of power to contend -with them. It counts the cost of the conflict with real life, and calmly -concludes that it is able to meet the foes which stand in frowning array -on the world's great battle-field. Self-conceit, on the other hand, is a -vainglorious assertion of power. It knows not the real difficulties it -has to contend with, and is too supercilious to inquire into them. It -rejects well-meant offers of counsel or assistance. It feels above -taking advice. The unhappy possessor of such a trait of character is far -from being a self-reliant man. - -It has been said God never intended that strong, independent beings -should be reared by clinging to others, like the ivy to the oak, for -support. The difficulties, hardships, and trials of life—the obstacles -one encounters on the road to fortune—are positive blessings. They knit -his muscles more firmly, and teach him self-reliance, just as by -wrestling with an athlete who is superior to us we increase our own -strength and learn the secret of his skill. All difficulties come to us, -as Bunyan says of temptation, like the lion which met Sampson, the first -time we encounter them they roar and gnash their teeth, but once subdued -we find a nest of honey in them. Peril is the very element in which -power is developed. Don't rely upon your friends, nor rely upon the name -of your ancestor. Thousands have spent the prime of life in the vain -hope of help from those whom they called friends, and many thousands -have starved because they had a rich father. - -Rely upon the good name which is made by your own exertions, and know -that better than the best friend you can have is unconquerable -determination of spirit, united with decision of character. Seek such -attainments as will enable you to confide in yourself, to rise equal to -your emergencies. Strive to acquire an inward principle of self-support. -Help yourself and heaven will help you, should be the motto of every man -who would make himself useful in the world or carve his way to riches -and honor. It is an old saying, "He who has lost confidence can lose -nothing more." The man who dares not follow his own independent -judgment, but runs perpetually to others for advice, becomes at last a -moral weakling and an intellectual dwarf. Such a man has not self within -him, and believes in no self, but goes as a suppliant to others and -entreats of them, one after another, to lend him theirs. He is, in fact, -a mere element of a human being, and is borne about the world an -insignificant cipher, unless he desperately fastens to other floating -and supplementary elements, with which he may form a species of -incorporation resembling a man. Any young man who will thus part with -freedom and the self-respect that grows out of self-reliance and -self-support is unmanly, neither deserving of assistance nor capable of -making good use of it. - -Hardship is the native soil of manhood and self-reliance. Opposition is -what we want and must have to be good for any thing. Men seem neither to -understand their riches nor their own strength. Of the former they -believe greater things than they should; of the latter, much less. -Self-reliance and self-denial will teach a man to drink of his own -cistern, and eat bread from his own kitchen, and learn to labor truly to -get his living, and carefully to expend the good things committed to his -care. Every youth should be made to feel that if he would get through -the world usefully and happily he must rely mainly upon himself and his -own independent energies. Young men should never hear any language but -this: "You have your own way to make, and it depends upon your exertion -whether you starve or not. Outside help is your greatest curse. It -handicaps efforts, stifles aspirations, shuts the door upon emulation, -turns the key upon energy." The custom of making provisions to assist -worthy young men in obtaining an education is often a positive evil to -the recipient. The germ of self-reliant energy, which else would have -done so much for his material good, is stifled in its growth by the -mistaken kindness of benevolent beings. And no mental acquisitions can -compensate any young man for loss of self-reliance. - -It is not the men who have been reared in affluence who have left the -most enduring traces on the world. It is not in the sheltered garden or -the hothouse, but on the rugged Alpine cliffs, where the storms beat -most violently, that the toughest plants are reared. Men who are trained -to self-reliance are ready to go out and contend in the sternest -conflicts of life, while those who have always leaned for support on -others around them are never prepared to breast the storms of adversity -that arise. Self-reliance is more than a passive trust in one's own -powers. It shows itself in an active manner; it demonstrates itself in -works. It is not ashamed of its pretentions, but invites inspection and -asks recognition. Because there is danger of invoicing yourself above -your real value, it does not follow that you should always underrate -your worth. Because to be conspicuous, honored, and known you should not -retire upon the center of your own conscious resources, you need not -necessarily be always at the circumference. An excess of modesty is -well-nigh as bad as an excess of pride, for it is, in fact, an excess of -pride in another form, though it is questionable if this be not more -hurtful to the individual and less beneficial to society than gross and -unblushing vanity. - -It is true, we all patronize humility in the abstract, and, when -enshrined in another, we admire it. It is a pleasure to meet a man who -does not pique our vanity, or thrust himself between us and the object -of our pretensions. There is no one who, if questioned, would not be -found in the depths of his heart secretly to prefer the modest man, -proportionally despising the swaggerer "who goes unbidden to the head of -the feast." But while such is our deliberate verdict when taken to task -in the matter, it is not the one we practically give. The man who -entertains a good, stout opinion of himself always contrives somehow to -cheat us out of a corresponding one, and we are too apt to acquiesce in -his assumption, even though they may strike us unpleasantly. Nor need -this excite our surprise. The great mass of men have no time to examine -the merits of others. They are busy about their own affairs, which claim -all their attention. They can not go about hunting modest worth in every -nook and corner. Those who would secure their good opinion must come -forward with their claims, and at least show their own confidence by -backing them with vigorous assertions. - -If, therefore, a man of fair talents arrays his pretensions before us, -if he duns and pesters us for an admission of his merits, obtruding them -upon us, we are forced at last to notice them, and, unless he fairly -disgusts us by the extravagance of his claims, shocking all sense of -decency, we are inclined to admit them, even in preference to superior -merits, which their possessor by his own actions seem to underrate. It -is too often cant by which indolent and irresolute men seek to lay their -want of success at the door of the public. Well-matured and -well-disciplined talent is always sure of a market, provided it exerts -itself; but it must not cower at home and expect to be sought after. -There is a good deal of cant, too, about the successes of forward and -impudent men, while men of retiring worth are overlooked. But it usually -happens that those forward men have that valuable quality of promptness -and activity, without which worth is a mere inoperative quality. - -The conclusion of the whole matter is, that in this busy, bustling -period of the world's history self-confidence is almost an essential -trait of character in one who means to get along well and win his way to -success and fortune. This may exist entirely independent of -self-conceit, the two being by no means necessarily concomitant. He must -remember that he can not expect to have people repose confidence in his -ability unless he displays confidence in them himself. If poverty be his -lot, and troubles and discouragements of all kinds press upon him, let -him take heart and push resolutely ahead, cultivating a strong, -self-reliant disposition. By so doing he will rise superior to -misfortune. He will learn to rely on his own resources, to look within -himself for the means wherewith to combat the ills that press upon him. -By such a course of action he takes the road which most surely leads to -success. - -[Illustration] - - - - -[Illustration: PRACTICAL TALENTS.] - - -[Illustration] - -It is a common saying that the man of practical ability far surpasses -the theorist. Just what is meant by practical ability is, perhaps, hard -to explain. It is more easy to tell what it is not than what it is. It -recognizes the fact that life is action; that mere thoughts and schemes -will avail nothing unless subsequently wrought out in action. It is an -indescribable quality which results from a union of worldly knowledge -with shrewdness and tact. He that sets out on the journey of life with a -profound knowledge of books, but with a shallow knowledge of men, with -much of the sense of others, but with little of his own, will find -himself completely at a loss on occasions of common and constant -recurrence. - -Speculative ability is one thing, and practical ability is another; and -the man who in his study or with his pen in hand shows himself capable -of forming large views of life and policy, may in the outer world be -found altogether unfitted for carrying them into practical effect. -Speculative ability depends on vigorous thinking, practical ability in -vigorous acting, and the two qualities are usually found combined in -very unequal proportions. The speculative man is prone to indecision; he -sees all sides of a question, and his action becomes suspended in nicely -weighing the arguments for and against, which are often found nearly to -balance each other; whereas the practical man overleaps logical -preliminaries and arrives at certain definite convictions, and proceeds -forthwith to carry his policy into action. The mere theorist rarely -displays practical ability; and, conversely, the practical man rarely -displays a high degree of speculative wisdom. If you try to carve a -stone with a razor, the razor will lose its edge, and the stone remain -uncut. A high education, unless it is practical as well as classical, -often unfits a man for contest with his fellow-man. Intellectual -culture, if carried beyond a certain point, is too often purchased at -the expense of moral vigor. It gives edge and splendor to a man, but -draws out all his temper. - -In all affairs of life, but more especially in those great enterprises -which require the co-operation of others, a knowledge of men is -indispensable. This knowledge implies not only quickness of penetration -and sagacity, but many other superior elements of character; for it is -important to perceive not merely in whom we can confide, but to maintain -that influence over them which secures their good faith and defeats the -unworthy purpose of a wavering and dishonest mind. The world always -laughs at those failures which arise from weakness of judgment and -defects of penetration. Practical wisdom is only to be learned in the -school of experience. Precepts and instruction are useful so far as they -go; but without the discipline of real life they remain of the nature of -theories only. The hard facts of existence give that touch of truth to -character which can never be imparted by reading or tuition, but only by -contact with the broad instincts of common men and women. - -Intellectual training is to be prized, but practical knowledge is -necessary to make it available. Experience gained from books, however -valuable, is of the nature of learning; experience gained from outward -life is wisdom; and an ounce of the latter is worth a pound of the -former. Rich mental endowments, thorough culture, great genius, -brilliant parts have often existed in company with very glaring -deficiencies in what may be called good judgment; while there is a -certain stability of judgment and soundness of understanding often -displayed by those who have not an extensive education. The old sailor -knows nothing of nautical astronomy. Azimuths, right ascensions, and the -solution of spherical triangles have no charm and little meaning to him. -But he can scan the seas and skies and warn of coming danger with a -natural wisdom which all the keen intellect and ready mathematics of the -young lieutenant do not afford. The man who has traveled much -accumulates a store of useful information, and can give hints of -practical wisdom which no deep study of geological lore or of -antiquarian research could afford. The student of life rather than of -books gains an understanding by experience for which no store of -erudition can prove an adequate compensation. The true order of learning -should be, first, what is necessary; second, what is useful; and third, -what is ornamental. To reverse this arrangement is like beginning to -build at the top of the edifice. Practical ability depends in a large -measure on the employment of what is known as common sense, which is the -average sensibility and intelligence of men undisturbed by individual -peculiarities. Fine sense and exalted sense are not half as useful as -common sense. There are forty men of wit for one man of sense, and he -that will carry nothing but gold will be every day at a loss for readier -change. - -The height of ability consists in a thorough knowledge of the real value -of things and of the genius of the age we live in, and could we know by -what strange circumstances a man's genius becomes prepared for practical -success, we should discover that the most serviceable items in his -education were never entered in the bills his father paid for. That -knowledge of the world which inculcates strict vigilance in regard to -our individual interests and representation, which recommends the -mastery of things to be held in our own hands, or which enables us to -live undamaged by the skillful maneuvers and crafty plots of plausible -men on the one hand or uncontaminated by the depravities of unprincipled -ones on the other, is of daily acquisition and equally accessible to -all. - -The most learned of men do not always make the best of teachers; the -lawyer who has achieved a classical education is not always the most -successful. The men who have wielded power have not always been -graduates. Brindley and Stephenson did not learn to read and write until -they were twenty years old; yet the one gave England her railroads, and -the other her canals. The great inventor is one who has walked forth -upon the industrial world, not from universities, but from hovels; not -as clad in silks and decked with honors, but as clad in fustian and -grimed with soot and oil. It is not known where he who invented the plow -was born, or where he died; yet he has effected more for the happiness -of the world than the whole race of heroes and conquerors who drenched -it in tears and blood, whose birth, parentage, and education have been -handed down to us with a precision proportionate to the mischief they -have done. Mankind owes more of its real happiness to this humble -inventor than to some of the most acute minds in the realm of -literature. - -Education, indeed, accomplishes wonders in fitting a man for the work of -success, but we sometimes forget that it is of more consequence to have -the mind well disciplined rather than richly stored,—strong rather than -full. Every day we see men of high culture distanced in the race of life -by the upstart who can not spell. The practical dunce outstrips the -theorizing genius. Life teems with such illustrations. Men have ruled -well who could not define a commonwealth; and they who did not -understand the shape of the earth have commanded a greater portion of -it. The want of practical talent in men of fine intellectual powers has -often excited the wonder of the crowd. They are astonished that one who -has grasped, perhaps, the mightiest themes, and shed a light on the path -to be pursued by others, should be unable to manage his own affairs with -dexterity. But this is not strange. Deep thinking and practical talents -require habits of mind almost entirely dissimilar, and though they may, -and often do, exist conjointly, and while it is the duty of all to -strive to cultivate both, yet such is the constitution of the human mind -that it is apt to go to extremes. And he who accustoms himself to deep -prying into nature's secrets, to exploring the hidden mysteries of the -past, is too apt to forget the practical details of every-day life, to -pass them by with disgust, as altogether beneath his attention. This is -an error, and none the less reprehensible on that account than is the -conduct of those who become so engrossed with the practical affairs of -their calling or profession as to forget that they have a higher nature, -and sink the man in the pursuit of their ambitious dreams. - -A man who sees limitedly and clearly is both more sure of himself and is -more direct in dealing with circumstances and with men than is a man who -has a large horizon of thought, whose many-sided capacity embraces an -immense extent of objects, just as the somnambulist treads with safety -where the wide-awake man could not hope to follow. Practical men cut the -knots which they can not untie, and, overleaping all preliminaries, come -at once to a conclusion. Men of theoretical knowledge, on the other -hand, are tempted to waste time in comparing and meditating when they -should be up and doing. Practical knowledge will not always of itself -raise a man to eminence, but for want of it many a man has fallen short -of distinction. Without it the best runner, straining for the prize, -finds himself suddenly tripped up and lying on his back in the midst of -the race. Without it the subtlest theologian will live and die in an -obscure country village, and the acutest legal mind fail of adorning the -bench. The man who lacks it may be a great thinker or a great worker. He -may be an acute reasoner and an eloquent speaker, and yet, in spite of -all this, fail of success. There is a hitch, a stand-still, a mysterious -want somewhere. Little, impalpable trifles weave themselves into a web -which holds him back. The fact is, he is not sufficiently in accord with -his surroundings. He has never seen the importance of adjusting his -scale of weights and measures to the popular standard. In a word, he is -not a man of the world, in a popular sense. - -While it may be very difficult to define this practical ability, which -is so all-important, yet the path to be pursued by him who would advance -therein is visible to all. It requires a shrewd and careful observance -of men and things rather than of books. It requires that the judgment be -strengthened by being called upon in apparently trivial affairs. The -memory must be trained to recall principles rather than statements. All -the faculties of the mind must be trained to act with decision and -dispatch. Education must be regarded as a means and not as an end. By -these means, while admitting that practical talents are, in their true -sense, a gift of God, still we can cultivate and bring them to -perfection, and by education and experience convert that which before -lay dormant in the rough pebble into a dazzling diamond. - -[Illustration] - - - - -[Illustration: EDUCATION.] - - -[Illustration] - -From time immemorial intellectual endowments have been crowned with bays -of honor. Men have worshiped at the shrine of intellect with an almost -Eastern idolatry. Men of more than an average endowment of intellect -have been regarded as superior beings. The multitude have looked upon -them with wonder. With reverent hands the world at large has crowned -intellect with its richest honors. Its pathway has been strewn with -flowers; its brow has worn the loftiest plume; it has held the mightiest -scepter of power, and sat upon the proudest throne. Evidence mightier -than the plaudits of admiring multitudes is every-where found in the -universe proclaiming the worth and power of the human intellect. There -can not be a grander theme to engross the attention of all classes than -that subject which has to do with the training of the intellect. The -subject of education is fraught with a deep interest to all who have a -just appreciation of its merits. It should be of interest to all within -the pale of civilization, inasmuch as the happiness of all classes is -connected with the subject of education. - -Education is development. It is not simply instruction, facts, and rules -communicated by the teacher, but it is discipline, a waking up, a -development of latent powers, a growth of the mind. It finds the child's -mind passive; it trains it to think independently; it awakens its powers -to observe, to reflect, to combine. It aims to bring into harmonious -action all the powers of the mind, not, as some suppose, a cultivation -of a few to the neglect of all the rest. Education should have reference -to the whole man—the body, the mind, and the heart. Its object, and, -when rightly conducted, its effect, is to make him a complete creature -of his kind. To his frame it would give vigor, activity, and beauty; to -his heart virtue; to his senses correctness and acuteness. The educated -man is not the gladiator, nor the scholar, nor the upright man alone, -but a well balanced combination of the three. The well-developed tree is -not one simply well rooted, nor with giant branches, nor resplendent -with rich foliage, but all of these together. If you mark the perfect -man you must not look for him in the gymnasium, the university, or the -Church exclusively, but you look for the healthful mind in the healthful -body, with a virtuous heart. The being in whom you find this union is -the only one worthy to be called educated. - -Education, strictly speaking, covers the whole area of life. It is the -word which means all that God asks of us, all we owe the world or -ourselves. It expresses the sum total of human duty. Nor is it confined -to the present period of life. For aught we know education may be -continued in heaven. Reason may continue to widen its powers and deepen -its sanctities there. The affections may grow in beauty and fervor -through innumerable ages. Mind may expand and intensify through -eternity. Education is a work of progress. It begins in life, but has no -end. Death does not terminate it. We learn the elements of things below; -above, we will study their essence. We progress only by efforts. -Whatever expands the affection or enlarges the sphere of our sympathies, -whatever makes us feel our relation to the universe, to the great and -beneficial cause of all, must unquestionably refine our nature and -elevate us in the scale of being. - -It requires extensive observation to enable us even partially to -appreciate the wonderful extent to which all the faculties are developed -by mental cultivation. The nervous system grows more vigorous and -active, the touch is more sensitive, and there is greater mobility to -the hand. Men are often like knives with many blades. They know how to -open one and only one; the rest are buried in the handle, and from -misuse become useless. Education is the knowledge of how to use the -whole of one's self. He is educated who knows how to make a tool of -every faculty, how to open it, how to keep it sharp, and how to apply it -to all practical purposes. Education is of three parts,—from nature, -from man, and from things. The development of our faculties and organs -is the education of nature; that of man is the application we learn to -make of this very developing; and that of things is the experience we -acquire in regard to different objects by which we are affected. All -that we have not at our birth, and all that we have acquired in the -years of our maturity, shows the need and effect of education. The power -of education is shown in that it hath power to give to children -resources that will endure as long as life endures, habits that time -will ameliorate but not destroy, in that it renders sickness tolerable, -solitude pleasant, age venerable, life more dignified and useful, and -death less terrible. - -Education may be right or wrong, good or bad. Reason may grow strong in -error and revel in falsities. The heart may grow in vice, and the -passions expand in misrule. It has been wisely ordained that light -should have no color, water no taste, and air no odor; so knowledge -should be equally pure and without admixture. If it comes to us through -the medium of prejudice it will be discolored; through the channels of -custom, it will be adulterated; through the Gothic walls of the college -or of the cloister, it will smell of the lamp. It is not what a man -eats, but what he digests that makes him strong; not what he gains, but -what he saves that makes him rich; so it is not what he reads or hears, -but what he remembers and applies that makes him learned. He who knows -men and how to deal with them, whose mind by any means whatever has -received that discipline which gives to its action power and facility, -has been educated. - -We can not be too careful to have our education proceed in the right -direction. It is almost as difficult to make a man unlearn his errors as -to acquire his knowledge. Error is more hopeless than ignorance, for -error is always the more busy. Ignorance is a blank sheet, on which we -can write, but error is a scribbled one, from which we must first erase. -Ignorance is content to stand still without advancing towards wisdom, -but error, more presumptuous, proceeds in the contrary direction. -Ignorance has no light to guide her, but error follows a false one. The -consequences are that error, when she retraces her footsteps, has a long -distance to go before she is in as good condition for the acquiring of -truth as ignorance. - -A right conception of the value and power of wisdom is a great incentive -in stimulating us to proceed in the work of educating ourselves. It is -knowledge that has converted the world from a desert abode of savage men -to the beautiful homes of civilization. Human knowledge is permitted to -approximate, in some degree and on certain occasions, with that of the -Deity—its pure and primary source. And this assimilation is never more -conspicuous than when from evil it gathers its opposite good. What, at -first sight, appears to be so insurmountable an obstacle to the -intercourse of nations as the ocean? But knowledge has converted it into -the best and most expeditious means by which they may supply their -mutual wants and carry on their intimate communications. What so violent -as steam, or so destructive as fire? What so uncertain as the winds, or -so uncontrollable as the wave? Yet wisdom has rendered these -unmanageable things instrumental and subsidiary to the necessities, the -comforts, and even the elegancies of life. What so hard, so cold, so -insensible as marble? Yet the sculptors can warm it into life and bid it -breathe an eternity of love. What so variable as color, so swift as -light, or so empty as shade? Yet the painter's pencil can give these -fleeting fancies both a body and a soul; can confer upon them an -imperishable vigor, a beauty which increases with age, and which will -continue to captivate generations. In short, wisdom can draw expedients -from obstacles, invention from difficulties, remedies from poisons. In -her hands all things become beautiful by adaptation, subservient by -their use, and salutary by their application. - -Since, then, intellectual attainments are so precious and wisdom so -grand in its achievements, he who neglects to improve his mental -faculties, or fails to train all his powers of mind and body, is not -walking in those paths that, under God's guidance, conduce most surely -to happiness and content. This can be done by all, since education is -within the reach of all, even the most humble. The youth who believes it -is impossible for him to get an education is deficient in courage and -energy. Too many have imbibed the idea that to obtain a sufficient -education to enable a man to appear advantageously upon the theater of -public life his boyhood and youth must be spent within the walls of some -classical seminary of learning, that he may commence his career under -the banner of a collegiate diploma, and with it win the first round in -the ladder of fame. That a refined, classical education is desirable all -will admit; that it is indispensably necessary does not follow. He who -has been incarcerated from his childhood to majority within the limited -circumference of his school and boarding room, though he may have -mastered all the classics, is destitute of that knowledge of men and -things indispensably necessary to enable him to act with vigor and -dispatch either in public or private life. - -Classical lore and polite literature are very different from that vast -amount of practical intelligence, fit for every-day use, that one _must -have_ to render his intercourse with society pleasing to himself or -agreeable to others. Let boys and girls be taught first what is -necessary to prepare them for the common duties of life; then all that -can be gained from fields of classic lore or works of polite erudition -is of the utmost value. In this enlightened age ignorance is a voluntary -misfortune, for all who will may drink deeply at the fountain of -knowledge. By the proper improvement of time the mechanic's apprentice -may lay in a store of information that will enable him to take a stand -by the side of those persons who have grown up in the full blaze of a -collegiate education. - -Learn thoroughly what you learn, be it ever so little, and you may speak -of it with confidence. A few well-defined facts and ideas are worth a -whole library of uncertain knowledge. We are frequently placed in -position where we can learn with scarcely an effort on our part, and yet -we hang back because it takes so long to acquire a mastery of any thing. -Let the end alone! Begin at the beginning, and though, after all, it -prove but a mere smattering, you are informed on one point more, and -your life will be happier for making the effort. By gaining an education -you shall have your reward in the rich stores of knowledge you have thus -collected, and which shall ever be at your command, more valuable than -material treasures. While fleets may sink, storehouses consume, and -riches fade, the intellectual stores you have thus gathered will be -permanent and enduring, as unfailing as the constant flow of Niagara—a -bank whose dividends are perpetual, whose wealth is undiminished, -however frequent the drafts upon it. How wise, then, to secure, as far -as possible, a complete and lasting education. - -[Illustration] - - - - -[Illustration: MENTAL TRAINING.] - - -[Illustration] - -The mind has a certain vegetative power which can not be wholly idle. If -it is not laid out and cultivated into a beautiful garden, it will shoot -up in weeds and flowers of a wild growth. From this, then, is seen the -necessity of careful mental cultivation—a training of all the faculties -in the right direction. This should be the first great object in any -system of education, public or private. The value of an education -depends far less upon varied and extensive acquirements than upon the -cultivation of just powers of thought and the general regulation of the -faculties of the understanding. That it is not the amount of knowledge, -but the capacity to apply it, which promises success and usefulness in -life, is a truth which can not be too often inculcated by instructors -and recollected by pupils. If youths are taught _how_ to think, they -will soon learn _what_ to think. Exercise is not more necessary to a -healthful state of the body than is the employment of the various -faculties of the mind to mental efficiency. The practical sciences are -as barren of useful products as the speculative where facts only are the -objects of knowledge, and the understanding is not habituated to a -continual process of examination and reflection. - -It is the trained and disciplined intellect which rules the world of -literature, science, and art. It is knowledge put in action by trained -mental faculties which is powerful. Knowledge merely gathered together, -whether in books or in brains, is devoid of power, unless quickened into -life by the thoughts and reflections of some practical worker. But when -this is supplied knowledge becomes an engine of power. It is this which -forms the philosopher's stone, the true alchemy, that converts every -thing it touches into gold. It is the scepter that gives us our dominion -over nature; the key that unlocks the storehouse of creation, and opens -to us the treasures of the universe. It is this which forms the -difference between savage and civilized nations, and marks the -distinction between men as they appear in society. It is this which has -raised men from the humblest walks of life to positions of influence and -power. - -The lack of mental training and discipline explains, in a large measure, -why we so often meet with men who are the possessors of vast stores of -erudition, and yet make a failure of every thing they try. We shall at -all times chance upon men of profound and recondite acquirements, but -whose qualifications, from a lack of practical application on their -owners' part, are as utterly useless to them as though they had them -not. A person of this class may be compared to a fine chronometer which -has no hands to its dial; both are constantly right without correcting -any that are wrong, and may be carried around the world without -assisting one individual either in making a discovery or taking an -observation. Every faculty of the mind is worthy of cultivation; indeed, -all must be cultivated, if we would round and perfect our mental powers -as to secure therefrom the greatest good. Memory must be ready with her -stores of useful knowledge, gathered from fields far and near. She must -be trained to classify and arrange them, so as to hold them in her -grasp. Observation must be quick to perceive the apparently trivial -events which are constantly occurring, and diligent to ascertain the -cause. The judgment must pronounce its decision without undue delay; the -will move to execution in accordance with the fiat of an enlightened -understanding. - -This work of mental training, apparently so vast, is really so pleasant -and easy that it sweetens every day's life. There is no excuse for the -youth who is content to grow up to mature life and its duties with a -mind whose powers are untrained, and which has not received the -advantages of a practical education. Some may think they are excused by -poverty; but lack of means has not robbed them of a single intellectual -power. On the contrary, it sharpens them all. Has poverty shut them out -from nature, from truth, or from God? Wealth can not convert a dunce -into a genius. Gold will not store a mind with wisdom; more likely it -will fill it with folly. It may decorate the body, but it can not adorn -the soul. No business is so urgent but that time may be spent in mental -training. One can not well help thinking and studying; for the mind is -ever active. What is needful is to direct it to proper objects and in -proper channels, and it will cultivate itself. There is nothing to -prevent but the will. Whoever forms a resolute determination to -cultivate his mind will find nothing in his way sufficient to stop him. -If he finds barriers they only strengthen him by overcoming them. -Whoever lives to thirty years of age without cultivating his mind is -guilty of a great waste of time. If during that period he does not form -a habit of reading, of observation, and reflection, he will never form -such a habit, but go through the world none the wiser for all the -wonders that are spread around him. A small portion of that leisure time -which by too many is given to dissipation and idleness, would enable any -young man to acquire a very general knowledge of men and things. One can -live a life-time and get no instruction; but as soon as he begins to -look for wisdom it is given him. Even in the pursuits of practical, -every-day life numberless instances are constantly arising to aid in -mental training. There are few persons so engrossed by the cares and -labors of their calling that they can not give thirty minutes a day to -mental training; and even that time, wisely spent, will tell at the end -of a year. The affections, it is well known, sometimes crowd years into -moments; and the intellect has something of the same power. If you -really prize mental cultivation, or are deeply anxious to do any good -thing, you will _find_ time or _make_ time for it sooner or later, -however, engrossed with other employments. A failure to accomplish it -can only demonstrate the feebleness of your will, not that you lacked -time for its execution. - -It is impossible to overestimate the importance of reading as a means of -training the mental faculties. It is by this means that you gather food -for thoughts, principles, and actions. If your books are wisely selected -and properly studied, they will enlighten your minds, improve your -hearts, and establish your character. To acquire useful information, to -improve the mind in knowledge and the heart in goodness, to become -qualified to perform with honor and usefulness the duties of life, and -prepare for immortality beyond the grave, are the great objects which -ought to be kept in view in reading. - -There are four classes of readers. The first is like the hour-glass, -and, their reading being on the sand, it runs in and runs out, and -leaves no vestige behind. A second is like a sponge, which imbibes every -thing, and returns it in the same state, only a little dirtier. A third -is like a jelly-bag, allowing all that is pure to pass away, retaining -only the refuse and the dregs. The fourth is like the slaves in the -diamond-mines of Golconda, who, casting away all that is worthless, -obtain only pure gems. - -We should read with discrimination. The world is full of books, no small -portion of which are either worthless or decidedly hurtful in their -tendency. And as no man has time to read every thing, he ought to make a -selection of the ablest and best writers on the subjects which he wishes -to investigate, and dismiss wholly from his attention the entire crowd -of unworthy and useless ones. Always read with your thoughts -concentrated, and your mind entirely engaged on the subject you are -pursuing. Any other course tends to form a habit of desultory, indolent -thought, and incapacitate the mind from confining its attention to close -and accurate investigation. One book read thoroughly and with careful -reflection will do more to improve the mind and enrich the understanding -than skimming over the surface of a whole library. The more one reads in -a busy, superficial manner, the worse. It is like loading the stomach -with a great quantity of food, which lies there undigested. It enfeebles -the intellect, and sheds darkness and confusion over all the operations -of the mind. The mind, like the body, is strengthened by exercise, and -the severer the exercise the greater the increase of strength. One hour -of thorough, close application to study does more to invigorate and -improve the mind than a week spent in the ordinary exercise of its -powers. We should read slowly, carefully, and with reflection. We -sometimes rush over pages of valuable matter because at a glance they -seem to be dull, and we hurry along to see how the story, if it be a -story, is to end. - -At every action and enterprise ask yourself this question: What shall -the consequences of this be to me? Am I not likely to repent of it? -Whatever thou takest in hand, remember the end, and thou shalt never do -amiss. Take time to deliberate and advise, but lose no time in executing -your resolution. To perceive accurately and to think correctly is the -aim of all mental training. Heart and conscience are more than the mere -intellect. Yet we know not how much the clear, clean-cut thought, the -intellectual vision, sharp and true, may aid even these. Undigested -learning is as oppressive as undigested food; and, as with the dyspeptic -patient, the appetite for food often grows with the inability to digest -it, so in the unthinking patient an overweening desire to know often -accompanies the inability to know to any purpose. To learn merely for -the sake of learning is like eating merely for the taste of the food. To -learn in order to become wise makes the mind active and powerful, like -the body of one who is temperate and judicious in meat and drink. - -Thought is to the brain what gastric juice is to the stomach—a solvent -to reduce whatever is received to a condition in which all that is -wholesome and nutritive may be appropriated, and that alone. Learning is -healthfully digested by the mind when it reflects upon what is learned, -classifies and arranges facts and circumstances, considers the relations -of one to another, and places what is taken into the mind at different -times in relation to the same subjects under their appropriate heads, so -that the various stores are not heterogeneously piled up, but laid away -in order, and may be examined with ease when wanted. This is the -perfection of mental training and discipline,—memory well trained, -judgment quick to act, and attention sharp to observe. We invite and -urge all to turn their attention to this subject as something worthy of -those endowed with reasoning powers. It is not a wearying task, but one -which repays for its undertaking by making much more rich in its joys -and inspiring in its hopes all the after-life of the man or woman who -went forth bravely to the work which heaven has decreed as the lot of -all who would enjoy the greatest good of life. - -[Illustration] - - - - -[Illustration: SELF-CULTURE.] - - -[Illustration] - -Man is a wonderful union of mind and body, and to form a perfect being a -high degree of cultivation is required for each component part. Those -who cultivate the mental to the exclusion of the mere bodily, or at -least carelessly pass by its claims, are no less in error than those who -cultivate the bodily faculties to the exclusion of the mental. The aim -of all attempts at self-cultivation should be the highest and most -appropriate development of the entire being—physical, intellectual, and -moral. It comprehends the health of the body, the expansion of the -intellect, the purification of the heart. It guards the health, because -a feeble body acts powerfully on the mind, and is a clog to its -progress. It cherishes the intellect, because it is the glory of the -human being. It trains the moral nature, because if that is weak and -misdirected a blight falls upon the soul and a curse rests upon the -body. As each faculty reacts upon all the others, true self-culture -attends with a due proportion of care to each. It strives to retain one -power whose action is too intense, and to stimulate another which is -torpid, until they act in delightful harmony with each other, and the -result is the healthful progress toward the highest point of attainable -good. - -Self-culture includes a proper care of the health of the body. To be -careless of your health is to be stunted in intellect and miserable in -feelings. You might as well expect to enjoy life in a dilapidated and -ruined habitation, which affords free admission to the freezing -blast and the pitiless rain, as to be happy in a body ruined by -self-indulgence. The body is the home of the soul. Can its mysterious -tenant find rest and unmixed joy within its chambers if daily exposed to -sharp and shivering shocks through its aching joints or quivering -nerves? How many bright intellects have failed of making any impression -upon the world simply because they neglected the most obvious of -hygienic laws! If God has bestowed upon you the inestimable gift of good -health and a good constitution, it is your duty, as a rational creature, -to preserve it. To expect vigorous health and the enjoyment which it -brings, and at the same time live in open defiance of the laws of -health, is to expect what can not take place. Not only is good health -thus of value and one of the most important ends of self-cultivation, -but we would impress on all the fact that the body is just as important -a factor as the mind in the work of success, that it is just as worthy -to be cultivated, so as to grow in strength and beauty, and the -development of all those faculties which go to make a physically perfect -man or woman. - -It is a sad sight to see a brilliant mind that has dragged down a strong -body, because it has been so imperious in its demands, leaving its -companion to suffer for lack of attention to some of its plainest wants. -It reminds one of a crazy building, tottering under its own weight, yet -full of the most costly machinery, which can be run, if at all, only -with the greatest caution, or the entire fabric will crumble to ruins. -The lesson can not be too soon learned that, while the human body is -most wonderfully complex in its organization, still such is the -perfection of all nature's works that all that is demanded of us is -compliance with simple rules, to enable us to enjoy health. That it is -our duty as well as our privilege to so train and cultivate the body -that it will answer readily all demands made upon it by an enlightened -mind, and will perform all its appropriate functions in the great work -of life. - -Self-culture also implies suitable efforts to expand and strengthen the -intellect by reading, by reflection, and by writing down your thoughts. -The strength and vigor given to the mind by self-culture is not -materially different from that expressed by the term education in its -broad and comprehensive meaning. Intellect being the crowning glory and -chief attribute of man, there can be no nobler aim to set before one's -self than that of expanding and quickening all of its powers. Rightly -lived our every-day life and actions conduce to this result. Our -education is by no means entirely the product of organized schools. Our -hired teachers and printed books are not all that act on our powers to -develop them. Life is one grand school, and its every circumstance a -teacher. Society pours in its influence upon us like the thousand -streams that flood the ocean. - -Scholastic men and women speak of book education; there is also a life -education—that great, common arena where men and women do battle with -the forces around them. Our duty is so to guide and control these -influences as to be educated in the right direction. We should recognize -the fact that we are educating all the time, and the great question for -us to settle is, "What manner of education are we receiving?" Some are -educated in vice, some in folly, some in selfishness, some in deception, -some in goodness, some in truth. Every day gives us many lessons in -life. Every thought leaves its impression on the mind. Every feeling -weaves a garment for the spirit. Every passion plows a furrow in the -soul. It is our duty as sentient, moral beings so to guide and direct -these thoughts, feelings, and passions that they shall educate us in the -right direction. We are lax in duty to ourselves to let the world -educate us as it will, for we are running a great risk to yield -ourselves up to the circumstances life has thrown about us, to plunge -into the stream of popular custom and allow ourselves to drift with the -current. - -But aside from the practical education of everyday life we are to -remember, in our efforts after self-culture, that it is also obligatory -upon us to seek the discipline afforded by books and study. In the -pursuit of knowledge follow it wherever it is to be found; like fern, it -is the product of all climates, and, like air, its circulation is not -restricted to any particular class. Any and every legitimate means of -acquiring information is to be pursued, and all the odds and bits of -time pressed into use. Set a high price upon your leisure moments. They -are sands of precious gold; properly expended they will procure for you -a stock of great thoughts—thoughts that will fill, stir, invigorate, -and expand the soul. As the magnificent river, rolling in the pride of -its mighty waters, owes its greatness to the hidden springs of the -mountain nook, so does the wide, sweeping influence of distinguished men -date its origin from hours of privacy resolutely employed in efforts -after self-development. - -We should esteem those moments best improved which are employed in -developing our own thoughts, rather than in acquiring those of others, -since in this kind of intellectual exercise our powers are best brought -into action and disciplined for use. Knowledge acquired by labor becomes -a possession—a property entirely our own. A greater vividness of -impression is secured, and facts thus acquired become registered in the -mind in a way that mere imparted information fails of securing. A habit -of observation and reflection is well-nigh every thing. He who has spent -his whole life in traveling may live and die a thorough novice in most -of the important affairs of life, while, on the other hand, a man may be -confined to a narrow sphere and be engrossed in the prosaic affairs of -every-day life, and yet have very correct ideas of the manners and -customs of other nations. He that studies only men will get the body of -knowledge without the soul; he that studies only books, the soul without -the body. He that to what he sees adds observation, and to what he -reads, reflection, is in the right road to knowledge, provided that in -scrutinizing the hearts of others he neglects not his own. Be not -dismayed at doubts, for remember that doubt is the vestibule through -which all must pass before they can enter into the temple of wisdom; -therefore, when we are in doubt and puzzle out the truth by our own -exertions, we have gained a something which will stay by us and serve us -again. But if to avoid the trouble of a search we avail ourselves of the -superior information of a friend, such knowledge will not remain with -us; we have _borrowed_ it and not _bought_ it. - -But man possesses something more than a mere body and intellect; he is -the possessor of moral faculties as well. A true self-culture will be -none the less careful to have the actions of these refined and pure than -it is to possess physical health on the one hand and mental vigor on the -other. Indeed, since your happiness depends upon their healthful -condition more than upon the state of your body and intellect, your -first care should be devoted to giving careful attention to your moral -nature. With disordered moral faculties you will be as a ship without a -helm, dashed on bars and rocks at the will of winds and waves. It is the -vice of the age to substitute learning for wisdom, to educate the head, -and to forget that there is a more important education necessary for the -heart. Let the heart be opened and a thousand virtues rush in. There is -dew in one flower and not in another, because one opens its cup and -takes it in, while the other closes itself and the drop runs off. God -rains his goodness and mercy as widespread as the dew, and if we lack -them it is because we know not how to open our hearts to receive them. -No man can tell whether he is rich or poor by turning to his ledger. It -is the heart that makes a man rich. He is rich or poor according to what -he is, and not what he has. Cultivate your moral nature, then, as well -as bodily strength and mental vigor. The heart is the center of vitality -in the physical body; so the moral senses seem to give vitality to all -the various faculties of the mind. If the moral nature becomes stunted -in its development the mind is apt to become chaotic in its action. How -often we meet with examples of this character in the common walks of -life! Many lose their balance of mind and become wrecks from want of -_heart culture_. Is the _head_ of more importance than the _heart_? It -is true that wealth is the child of the one, but it is equally true that -happiness is the offspring of the other. - -Such, then, is an outline of the great problem of self-culture. We can -not escape its claims; from the time reason dawns until death closes the -scene they are pressing upon you. Much of the happiness of life, both -here and hereafter, depends on how you meet its demands. You can, if you -but will it, grow apace in all that is manly or womanly in life; or, by -neglecting the claims of your manifold nature, as utterly fail of so -doing as the stunted shrub fails of being the stately tree with waving -branches and luxuriant foliage. - -[Illustration] - - - - -[Illustration: LITERATURE.] - - -[Illustration] - -The influence of literature upon a country is well-nigh incalculable. -The Druid warriors were incited to deeds of desperate valor by the songs -of their bards; and in modern times victories are achieved by the -writers of books no less important than many won on tented fields. The -literature of a nation molds the thoughts of a whole people, guides -their actions, and impresses its indelible mark upon the lives and -conduct of its citizens. Who can estimate the effect of Voltaire's -writings on the French people? The results for which many philanthropists -toiled in vain were achieved by the works of Dickens. The power of -books and literature is no less marked in the individual than in the -mass. To the weak, and to the strong in their times of weakness, books -are inspiring friends and teachers. Against the feebleness of -individual efforts they proclaim the victory of faith and patience, -and against the uncertainties and discouragement of one day's work -they set forth the richer and more complete life that results from -perseverance in right actions. It sets the mind more and more in -harmony with the noblest aims, and holds before it a crown of honor -and power. - -There is a certain monotony in daily life, and there are those whose -aims are high, but who lack the inherent strength to stand true to them -amid adverse influences, and so gradually drop out of the ever-thinning -ranks of those who would wrest from Fame her richest trophies. They are -conquered by routine, and disheartened by the discipline and labor that -guard the prizes of life. Even to the resolute, persevering ones there -are hours of weakness and weariness. To all such literature comes with -its helping hand in hours of discouragement. It revives hope in the -minds of those almost discouraged, and brings the comforts of philosophy -to the cast-down. Books are a guide to youth and an inspiration for age. -They support us under solitude, and keep us from becoming a burden to -ourselves. They lessen our cares, compose our passions, and lay our -disappointments asleep. When weary of the living, we may, by their aid, -repair to the dead, who have nothing of peevishness, pride, or design in -their conversation. - -In books we live continually in the decisive moments of history, and in -the deepest experience of individual lives. The flowers which we cull -painfully and at long intervals in our personal history blossom in -profusion here, and the air is full of fragrance which touches our own -life only in its happier times. In our libraries we meet great minds on -an equality, and feel at ease with them. We come to know them better, -perhaps, than those who bear their names and sit at their tables. The -reserve that makes so many fine natures difficult of access is here -entirely lost. No carelessness of manner, no poverty of speech or -unfortunate personal peculiarity, mars the intercourse of author and -reader. It is a relation in which the exchange of thought is undisturbed -by outward conditions. We lose our narrow selves in the broader life -that is open to us. We forget the hindrance and limitation of our own -work in the full comprehension of that stronger life that can not be -bound nor confined, but grows in all soils, and climbs heavenward under -every sky. - -Literature is the soul of action, the only sensible articulate voice of -the accomplished facts of the past. The men of antiquity are dead; their -cities are ruins; their temples are dust; their fleets and armies have -disappeared; yet all these exist in magic preservation in the literature -which they have bequeathed to us, and their manners and their deeds are -as familiar to us as the events of yesterday. Papers and books are -really the teachers, guides, and lawgivers of the world to-day. Their -influence is very much like that of a companion to whom we are attached. -Hence it is of more consequence to know what class to avoid than what to -choose; for good books are as scarce as good companions, and in both -instances all we can learn from bad ones is that so much time has been -worse than thrown away. - -We should choose our books as we do our friends, for their sterling and -intrinsic merit, not for the accidental circumstances in their favor. -For, with books as with men, it seldom happens that their performances -are fully equal to their pretensions, nor their capital to their credit. -As we should always seek the companionship of the best class of people, -so we should always seek the companionship of the best books. He that -will have no books but such as are scarce evinces about as correct a -taste in literature as he would do in friendship who should have no -friends but those whom the rest of the world have discarded. Some books -we should make our constant companions and associates; others we should -receive only as occasional acquaintances and visitors. Some we should -take with us wherever we go; others we should leave behind us forever. -Some, of gilded outsides, are full of depravity, and we should shun them -as we would the actual vices which they represent. Some books we should -keep in our hands and lay on our hearts, while the best we could dispose -of others would be to throw them in the fire. - -You may judge a man more truly by the books and papers that he reads -than by the company which he keeps, for his associates are in a measure -imposed upon him; but his reading is the result of choice; and the man -who chooses a certain class of books and papers unconsciously becomes -more colored in their views, more rooted in their opinions, and the mind -becomes trained to their way of thinking. All the life and feeling of a -young girl fascinated by some glowing love romance is colored and shaped -by the page she reads. If it is false and weak and foolish, she is false -and weak and foolish too; but if it is true and tender and inspiring, -then something of its truth and tenderness and inspiration will grow -into her soul, and will become a part of her very self. The boy who -reads of deeds of manliness, of bravery and noble doing, feels the -spirit of emulation grow within him, and the seed is planted which will -bring forth fruit of heroic endeavor and exalted life. - -In literature our tastes will be discovered by what we give, our -judgment by that which we withhold. That writer does the most who gives -his readers the most knowledge and takes from them the least time, for -that period of existence is alone deserving the name of life which is -rationally employed. Those books are most profitable to read which make -the readers think most. Diminutive books, like diminutive men and women, -may be of greater value than they seem to be; but great tomes are -greatly dreaded. It is a saying that "books file away the mind." Much -reading is certainly not profitable without much meditation, and many -vigorous and profound thinkers have read comparatively little, though it -must be admitted most great minds have been very devout and ardent -readers. There is scarcely any thing that is not to be found in books, -but it does not follow that we shall find every thing in them unless we -handle them with great care. - -A beautiful literature springs from the depths and fullness of -intellectual and moral life, from an energy of thought and feeling. It -deals with questions of life in a plain, practical manner. It holds up -the past for your inspection. It brings to light the secrets of nature. -It enables us to discover the infinity of things, the immensity of -nature, the wonders of the heavens, the earth, and the seas. Works of -fiction are the ornamental parts of literature and learning. They are -agreeable embellishments of the edifice, but poor foundations for it to -rest upon. The literature of the day is largely composed of newspapers -and periodicals. No one can too highly appreciate the magic power of the -press or too highly depreciate its abuse. Newspapers have become the -great highway of that intelligence which exerts a controlling power over -a nation, catering the every-day food of the mind. Show us an -intelligent family of boys and girls, and we will show you a family -where newspapers and periodicals are plenty. Nobody who has been without -these private tutors can know their educating power for good or for -evil. Think of the innumerable topics of discussion which they suggest -at the table; the important public measures with which the children thus -early become acquainted; of the great philanthropic questions to which, -unconsciously perhaps, their attention is called, and the general spirit -of intelligence which is evoked by these quiet visitors. This vast world -moves along lines of thought and sentiment and principles, and the press -gives to these wings to fly and tongues to speak. - - - - -[Illustration: MENTAL POWER.] - - "My mind to me a kingdom is; - Such perfect joy therein I find - As far exceeds all earthly bliss. - Though much I want that most would have, - Yet still my mind forbids to crave." - - —SIR EDMUND DYER. - - -[Illustration] - -The triumph of cultivated intellect over the forces of nature is indeed -a wonderful subject for contemplation. The most deadly poisons are made -to conduce to human health and welfare. Electricity does the writing and -talking, and annihilates space. Steam and iron are made to do the work -of nerves and muscles, and lay the four corners of the world under -contribution for our benefit. In view of these and many similar facts, -how full of meaning becomes the old saying, "Knowledge is power!" -Reason, like the magnetic influence imparted to iron, may be said to -give to matter properties and powers which it did not possess before; -but, without extending its bulk, augmenting its weight, or altering its -organization, it is visible only by its effects and perceptible only by -its operations. - -Unlike those of the warriors, the triumphs of intellect derive all their -luster, not from the evil they have produced, but from the good. Her -successes and her conquests are the common property of the world, and -succeeding ages will be the watchful guardians of the rich legacies she -bequeathes. The trophies and titles of the conqueror are on the quick -march to oblivion, and amid that desolation where they were planted will -decay. As the mind must govern the hand, so in every society the man of -intelligence must direct and govern the man of ignorance. There is no -exception to this law. It is the natural sequence of the dominion of -mind over matter—a dominion so strong that for a time it can make flesh -and nerves impregnable, and string the sinews like steel, so that the -weak become strong. Some men of a secluded and studious life have sent -forth from their closet or cloister rays of intellectual light that have -agitated courts and revolutionized kingdoms, as the moon, that far -removed from the ocean, and shining upon it with a serene and sober -light, is the chief cause of all those ebbings and flowings which -incessantly disturb that world of waters. - -The triumph of mind is shown in various ways. It enables us to surmount -difficulties with facility. Like imprisoned steam, the more it is -pressed, the more it rises to resist the pressure. The more we are -obliged to do, the more we are able to accomplish. Perhaps in no other -respect is the power of mind more signally shown than when it opens to -our view avenues of pleasure before unthought of. Happiness is the great -aim of life. In one form or another we are all striving for it. There -are no pleasures so pure as mental pleasures. We never tire of them. A -lofty mind always thinks loftily. It easily creates vivid, agreeable, -and natural fancies, places them in their best light, clothes them with -all appropriate adornments, studies others' tastes, and clears away from -its own thoughts all that is useless and disagreeable. Mental force or -power is not the inheritance of birth, nor the result of a few years' -spasmodic study; it is only acquired as the result of long and patient -exertion. There is no age at which it can not be increased. There is -absolutely no branch of literature which, when properly digested and -stowed away in the mind, will not show its effect in after life by -increased vigor in the whole mind. Those intellectually strong men and -women who have left their influence on the world's history are almost -without exception found to be those who have possessed broad and deep -acquirements; who have permitted no opportunity for obtaining -information to pass unimproved; who have been content for years to store -away knowledge, confident that in the fullness of time they would reap -the reward. - -If any one would be the possessor of mental power he must be willing to -do his duty in obtaining it. There is a tendency to make the acquisition -of knowledge, at the present day, as easy as possible. The end proposed -is good, but the means employed are of doubtful utility. Instead of -toiling painfully on foot up the rugged steeps of learning the student -of to-day flies along a railway track, finding every cliff cut through -and every valley bridged. In this world nothing of value is to be -obtained without labor. So there are some who will question the value of -that education which is not born of patient perseverance and hard work. -As in the exercises of the gymnasium the value consists in the exertions -required to perform them, so that knowledge and mental power acquired by -arduous exertion is of the most lasting and real value. Let patient -toilers find a lesson of encouragement in this. What you thus painfully -acquire will prove of lasting benefit to you. - -Mental power is seen in its best form only when all of the mental -faculties have been properly drilled and disciplined. The mind can not -grow to its full stature, nor be rounded into just proportions, nor -acquire that blended litheness, toughness, and elasticity which it -needs, if fed on one aliment. There is no profession or calling which, -if too exclusively followed, will not warp and contract the mind. Just -as if, in the body, a person resolves to be a rower, and only a rower, -the chances are that he will have, indeed, strong arms, but weak legs, -and eyes blinded by the glare of water. Or, if he desires to become an -athlete, he may be all muscles, with few brains. So, in the mind, if he -exercises but one set of faculties and neglects the rest, he may become -a subtle theologian or a sharp lawyer, a keen man of business, or a -practical mechanic, and though the possessor of power it is not power in -its highest and best form. - -But for those who are anxious to obtain mental power, and for that -purpose devote the years of a life-time to patient study and reflection, -the rewards it offers are full compensation for all the hours of weary, -self-denying labor. Not only does it afford the best assurance of -success in life's battles and point out to its possessor means of -happiness denied to others, but it is so peculiarly the highest form of -power to which men can aspire that it commands the homage of all, and -reposes as a jewel in the crown of the true man or woman. - -[Illustration] - - - - -[Illustration: CHOICE OF COMPANIONS.] - - -[Illustration] - -The chameleon changes its color to agree with that of surrounding -objects. We all of us by nature possess this quality to such a degree -that our character, habits, and principles take their form and color -from those of our intimate associates. Association with persons wiser, -better, and more experienced than ourselves is always more or less -inspiring and invigorating. They enhance our knowledge of life. We -correct our estimate by theirs, and become partners in their wisdom. We -enlarge our field of observation through their eyes, profit by their -experience, and learn not only by what they have enjoyed, but—which is -still more instructive—from what they have suffered. If they are -stronger than ourselves, we become participators in their strength. -Hence companionship with the wise and energetic never fails to have a -most valuable influence on the formation of character—increasing our -resources, strengthening our resolves, elevating our aims, and enabling -us to exercise greater dexterity and ability in our own affairs, as well -as more effective helpfulness in those of others. - -Young men are in general but little aware how much their reputation is -affected in the view of the public by the company they keep. The -character of their associates is soon regarded as their own. If they -seek the society of the worthy and the respectable, it elevates them in -the public estimation, as it is an evidence that they respect -themselves, and are desirous to secure the respect of others. On the -contrary, intimacy with persons of bad character always sinks a young -man in the eyes of the public. While he, in intercourse with such -persons, thinks but little of the consequences, others are making their -remarks. They learn what his taste is, what sort of company he prefers, -and predict, on no doubtful ground, what will be the result to his own -principles and character. It is they only who are elevated in mind, -character, and position, who can lift us up; while the ignoble, -degraded, and debased only drag us down. We may be deprived of the -advantages of better and superior associations at some time or another, -but, unless we seek for them, we shall not profit by them, nor be -acknowledged to be worthy of them. - -No man of position can allow himself to associate, without prejudice, -with the profane, the Sabbath-breaking, the drunken, and the licentious; -for he lowers himself, without elevating them. The sweep is not made the -less black by rubbing against the well-dressed and the clean, while they -are inevitably defiled. Keep company with persons rather above than -below yourself; for gold in the same pocket with silver loseth both of -its weight and color. Nothing elevates us so much as the presence of a -spirit similar, yet superior, to our own. What is companionship where -nothing that improves the intellect is communicated, and where the -larger heart contracts itself to the mold and dimensions of the smaller? -In all society it is advisable to associate, if possible, with the -highest; not that the highest are always the best, but because, if -disgusted there, you can at any time descend; but if we begin at the -lowest, to ascend is impossible. It should be the aim of the young man -to seek the society of the wise, the intelligent, and the good. It is -always safe to be found in the society of those who, with a good heart, -combine intelligence and an ability to impart information. If you wish -to be respected, if you desire happiness and not misery, associate only -with the intelligent and good. Once habituate yourself to a virtuous -course, once secure a love of good society, and no punishment would be -greater than, by accident, to be obliged to associate, even for a short -time, with the low and vulgar. - -He that sinks into familiarity with persons much below his own level -will be constantly weighed down by his base connections, and, though he -may easily sink lower, he will find it hard to rise again. Better be -alone than in bad company. "Evil communications corrupt good manners." -Ill qualities are catching as well as diseases, and the mind is at least -as much, if not a great deal more, liable to infections than the body. -Go with mean people and you think life is mean. Society is the -atmosphere of souls, and we necessarily imbibe something which is either -infectious or salubrious. The society of virtuous persons is enjoyed -beyond their company, and vice carries a sting even into solitude. The -society you keep is both the indicator and former of your character. In -company, when the pores of the mind are all opened, there requires more -guard than usual, because the mind is then passive. In vicious company -you will feel your reverence for the dictates of conscience wear off. -The name at which angels bow and devils tremble you will hear contemned -and abused. The Bible will supply materials for unmeaning jests or -impious buffoonery. The consequences will be a practical deviation into -vice—the principle will become sapped and the fences of conscience -broken down. - -It is not alone the low and dissipated, the vulgar and profane, from -whose example and society you are in danger. These persons of reputation -will despise and shun. But there are persons of apparently decent -morals, of polished manners and interesting talents, but who, at the -same time, are unprincipled and wicked, who make light of sacred things, -scoff at religion, and deride the suggestions and scruples of a tender -conscience as superstition,—these are the persons whose society and -influence are most to be feared. Their breath is pollution; their -embrace, death. Unhappily there are many of this description. They mark -out their unwary victims: they gradually draw them into their toils; -they strike the deadly fang, infuse the poison, and exult to see -youthful virtue and parental hope wither and expire under their ruffian -example. Many a young man has thus been led on by his elders in iniquity -till he has been initiated into all the mysteries of debauchery and -crime, and ended his days a poor, outcast wretch. - -Live with the culpable and you will be apt to die with the criminal. Bad -company is like a nail driven into a post, which, after the first or -second blow, may be drawn out with little difficulty, but, being driven -in to the head, it can only be withdrawn by the destruction of the wood. -Be you ever so pure-minded yourself you can not associate with bad -companions without falling into bad odor. Evil company is like tobacco -smoke—you can not be long in its presence without carrying away a taint -of it. "Let no man deceive himself," says Petrarch, "by thinking that -the contagions of the soul are less than those of the body. They are yet -greater; they sink deeper and come on more unsuspectedly." From impure -air we take diseases; from bad company, vice and imperfections. Avoid, -as far as you can, the company of all vicious persons whatsoever, for no -vice is alone, and all are infectious. - -Good company not only improves our manners, but also our minds, and -intelligent associates will become a source of enjoyment as well as of -edification. Good company is that which is composed of intelligent and -well-bred persons, whose language is chaste and good, whose sentiments -are pure and edifying, whose deportment is such as pure and -well-regulated education and correct morals dictate, and whose conduct -is directed and restrained by the pure precepts of religion. When we -have the advantages of such company it should then be the object of our -zeal to imitate their real excellencies, copy their politeness, their -carriage, their address, and the easy, well-bred turn of their -conversation; but we should remember that, let them shine ever so -bright, their vices are so many blemishes upon their character which we -should no more think of endeavoring to imitate than we should to make -artificial warts upon our faces because some distinguished person -happened to have one there by nature. - -Water will seek its level. So do the various elements of society. Tell -us whom you prefer as companions and we can tell who you are like. Do -you love the society of the vulgar? Then you are already debased in your -sentiments. Do you seek to be with the profane? In your heart you are -like them. Are jesters and buffoons your choice companions? He who loves -to laugh at folly is himself a fool. Do you love and seek the society of -the wise and good? Is this your habit? Had you rather take the lowest -seat among these than the highest seat with others? Then you have -already learned to be good. You may not make very rapid progress, but -even a good beginning is not to be despised. Hold on your way, and seek -to be the companion of those that fear God. So shall you be wise for -yourself and wise for eternity. - - [Illustration: Engraved & Printed by Illman Brothers. - FRIENDSHIP.] - - - - -[Illustration: FRIENDS.] - - "There are a thousand nameless ties, - Which only such as feel them know, - Of kindred thoughts, deep sympathies, - And untold fancy spells, which throw - O'er ardent minds and faithful hearts - A chain whose charmed links so blend - That the bright circlet but imparts - Its force in these fond words—'_My Friend!_'" - - -[Illustration] - -Friendship is the sweetest and most satisfactory connection in life. It -has notable effect upon all states and conditions. It relieves our -cares, raises our hopes, and abates our fears. A friend who relates his -successes talks himself into a new pleasure, and by opening his -misfortunes leaves a part of them behind him. Friendship improves -happiness and abates misery, by doubling our joys and dividing our -griefs. Charity is friendship in common, and friendship is charity -inclosed. It is a sweet attraction of the heart towards the merit we -esteem or the perfection we admire, and produces a mutual inclination -between two or more persons to promote each others' interests, -knowledge, virtue, and happiness. - -The language of friendship is as varied as the wants and weaknesses of -humanity. To the timid and cautious it speaks words of encouragement. To -the weak it is ready to extend a helping hand. To the bold and -venturesome it whispers words of caution. It is ready to sympathize with -the sorrowing one, and to rejoice with those of good cheer. Friendship -is not confined to any particular class of society or any particular -geographical locality. No surveyed chart, no natural boundary line, no -rugged mountain or steep declining vale puts a limit to its growth. -Wherever it is watered with the dews of kindness and affection, there -you may be sure to find it. Allied in closest companionship with its -twin sister, Charity, it enters the abode of sorrow and wretchedness, -and causes happiness and peace. Its influence dispels every poisoned -thought of envy, and spreads abroad in the mind a contentment which all -the powers of the mind could not otherwise bestow. True friendship will -bloom only in the soil of a noble and self-sacrificing heart. There it -enjoys perpetual Summer, diffusing a sweet atmosphere of love, peace, -and joy to all around. - -No man can go very far with strength and courage, if he goes alone -through the weary struggles of life. We are made to be happier and -better by each other's notice and appreciation, and the hearts that are -debarred from those influences invariably contract and harden. Here and -there we find persons who, from pride or singularity of disposition, -affect to be altogether independent of the notice or regard of their -fellow-beings; but never yet was there constituted a human heart that -did not at some time, in some tender and yearning hour, long for the -sympathy of other hearts. Instead of striving to conceal this feeling, -it should be regarded as one possessing true nobility. True friendship -can only be molded by the experience of time. The attractive face, the -winning tongue, or the strong need of some passer-by, is not the -permanent test of the union of hearts. We want a more substantial proof -than any of these. A thousand transitory friends meet us along the -crowded thoroughfares of life; but when we come to try their durability -in the sieve of experience, alas, how many fall through! There have been -times in the life of every man when he has been willing to stake -reputation, credit, _all_, on the true friendship of some companion; but -he turns to find his idol clay, the gold but dross. Few persons are so -fortunate as to secure in the course of life the happiness and -advantages of one efficient and devoted friend. It is all that many aim -at, seek, and ask to have, and is worth a whole caravan of those -lukewarm and treacherous souls who, indeed, profess to be attached to -us, but whose affection is so uncertain and unstable that we fear to put -it to the test of trial lest we lose it forever. - -Concerning the one you call your friend, tell us, will he weep with you -in your hours of distress? Will he faithfully reprove you to your face -for actions for which others are ridiculing and censuring you behind -your back? Will he dare to stand forth in your defense when detraction -is secretly aiming its weapon at your reputation? Will he acknowledge -you with the same cordiality and behave to you with the same friendly -attention in the company of your superiors in rank and fortune as when -the claims of pride do not interfere with those of friendship? If -misfortune and loss should oblige you to retire into a walk of life in -which you can not appear with the same liberality as formerly, will he -still think himself happy in your society, and instead of withdrawing -himself from an unprofitable connection, take pleasure in professing -himself your friend, and cheerfully assist you to support the burden of -your afflictions? When sickness shall call you to retire from the busy -world, will he follow you to your gloomy retreat, listen with attention -to your tale of suffering, and administer the balm of consolation to -your fainting spirit? And, lastly, when death shall burst asunder every -earthly tie, will he shed a tear upon your grave, and lodge the dear -remembrance of your mutual friendship in his heart? If so, then grapple -him to your heart with hooks of steel; and you shall know the privilege -of having one true friend. - -Friendship is a vase which, when it is flawed by violence or accident, -may as well be broken at once; it never can be trusted after. The more -graceful and ornamental it was, the more clearly do we discern the -hopelessness of restoring it to its former state. Coarse stones, if they -are fractured, may be cemented again; precious ones never. It is a great -thing to cover the blemishes and to excuse the faults of a friend; to -draw a curtain before his stains; to bury his weakness in silence, but -to proclaim his virtues upon the housetop. Prosperity is no just scale; -adversity is the only true balance to weigh friends in. True friendship -must withstand the shocks of adversity before it is entitled to the -name, since friendships which are born in adversity are more firm and -lasting than those formed in happiness, as iron is more strongly united -the fiercer the flames. One has never the least difficulty in finding a -devoted friend except when he needs one. Real friends are wont to visit -us in prosperity only when invited, but in adversity they come of their -own accord. A friend is not known in prosperity, but can not be hidden -in adversity. If we lack the sagacity to discriminate wisely between our -acquaintances and our friends, misfortune will readily do it for us. -Prosperity gains friends, and adversity tries them. False friends are -like our shadows—keeping close to us while we walk in the sunshine, but -leaving us the instant we cross into the shade. False friendship, like -the ivy, decays and ruins the walls it embraces; but true friendship -gives new life and animation to the object it supports. - -The hardest trials of those who fall from affluence to poverty and -obscurity is the discovery that the attachment of so many in whom they -confided was a pretense, a mask to gain their own ends, or was a -miserable shallowness. Sometimes, doubtless, it is with regret that -these frivolous followers of the world desert those upon whom they have -fawned; but they soon forget them. Flies leave the kitchen when the -dishes are empty. The parasites that cluster about the favorites of -fortune to gather his gifts and climb by his aid, linger with the -sunshine, but scatter at the approach of a storm, as the leaves cling to -a tree in Summer weather, but drop off at the breath of Winter. Like -ravens settled down for a banquet and suddenly scared away by a noise, -how quickly at the first sound of calamity the superficial friends are -up and away. Cling to your friends after having chosen them with proper -caution. If they reprove you, thank them; if they grieve you, forgive -them; if circumstances have torn them from you, circumstances may change -and make them yours again. Be very slow to give up an old and tried -friend. A true friend is such a rare thing to have that you are blessed -beyond the majority of men if you possess but one such. The first law of -friendship is sincerity, and he who violates this law will soon find -himself destitute of that which he sought. - -The death of a friendship is always a tragical affair. Sometimes it -cools from day to day, warm confidence gradually giving place to cold -civility, and these in turn swiftly becoming icy husks of neglect and -repugnance. Sometimes its remembrances touch us with a pang, or we stand -at its grave sobbing, wounded with a grief whose balsam never grew. The -hardest draught in the cup of life is wrung from betrayed affection, -when the guiding light of friendship is quenched in deception, and the -gloom that surrounds our path grows palpable. Let one find cold repulse -or mocking treachery where he expected the greeting of friendship, and -it is not strange that he feels crushed with the discovery. - -Old friends! What a multitude of deep and varied emotions are called up -from the soul by the utterance of these two words! What thronging -memories of other days crowd the brain when they are spoken! Oh, there -is magic in their sound, and the spell it evokes is both sad and -pleasing. When reverie brings before us in quick succession the scenes -of by-gone years, how do the features of olden friends, dim and shadowy -as the grave in which many of them are laid, flit before us! How they -carry us to other scenes and other places! The thoughts which fill the -mind when thus musing on the past are always of a chastened kind. In the -scenes of the past we behold a type of the future. The fate of our -friends shadows forth our own, and we are indeed dull if we fail to -arise from fancied communication with old friends wiser and better men -and women. - -[Illustration] - - - - -[Illustration: POWER OF CUSTOM.] - - -[Illustration] - -There are many who find themselves in the toils of an evil custom who -would most willingly give money and time to be free from its control. -Montaigne says, "Custom is a violent and treacherous school-mistress. -She, by little and little, slyly and unperceivedly slips in the foot of -her authority; but having by this gentle and humble beginning, with the -benefit of time, fixed and established it, she then unmasks a furious -and tyrannic countenance, against which we have no more the courage or -the power to lift up our eyes." Custom is the law of one class of people -and fashion of another; but the two parties often clash, for precedence -is the legislator of the first and novelty of the second. Custom, -therefore, looks to things that are past, and fashion to things that are -present; but both are somewhat purblind as to things that are to come. -Of the two, fashion imposes the heaviest burdens, for she cheats her -votaries of their time, their fortune, and their comforts, and she -repays them only with the celebrity of being ridiculed and despised—a -very paradoxical mode of payment, yet always most thankfully received. - -It is surprising to what an extent our likes and dislikes are creatures -of custom. Our modes of belief, thoughts, and opinions are molded and -shaped by what has been the prevailing mode of thinking heretofore. -Though we are, indeed, not so given to the worship of past institutions -as some people, yet we all acknowledge the prevailing power of custom, -of personal habits, and of fashions. We dare not stand alone in any -matter of concern, but wish to be in company of those similarly minded. -The law of opinion goes forth. We do not ask who promulgates it, but -fall into the ranks of its followers and worshipers. We are whirled in -the giddy ranks and blinded by the dazzling lights. Novelty is the show, -conformity is the law—and life a trance, until at last we awake from it -to find that we have been the victims of a fatal folly and a bewildering -dream. - -Habit is man's best friend or worst enemy. It can exalt him to the -highest pinnacle of virtue, honor, or happiness, or sink him to the -lowest depths of vice, shame, and misery. If we look back upon the usual -course of our feelings we shall find that we are more influenced by the -frequent recurrence of objects than by their weight and importance, and -that habit has more force in forming our character than our opinions. -The mind naturally takes its tone and complexion from what it habitually -contemplates. "Whatever may be the cause," says Lord Kames, "it is an -established fact that we are much influenced by custom. It hath an -effect upon our pleasures, upon our actions, and even upon our thoughts -and sentiments." Habit makes no figure during the vivacity of youth, in -middle age it gains ground, and in old age governs without control. In -that period of life, generally speaking, we eat at a certain hour, take -exercise at a certain time, all by the direction of habit; nay, a -particular seat, table, and bed comes to be essential, and a habit in -any of these can not be contradicted without uneasiness. Man, it has -been said, is a bundle of habits, and habit is a second nature. -Metastasio entertained so strong an opinion as to the power of -repetition in act and thought that he said, "All is habit in mankind, -even virtue itself." - -Beginning with single acts habit is formed slowly at first, and it is -not till its spider's thread is woven in a thick cable that its -existence is suspected. Then it is found that beginning in cobwebs it -ends in chains. Gulliver was bound as fast by the Lilliputians with -multiplied threads as if they had used ropes. "Like flakes of snow that -fall unperceivedly upon the earth," says Jeremy Bentham, "the seemingly -unimportant events of life succeed one another." As the snow gathers so -are our habits formed; no single flake that is added to the pile -produces a sensible change; no single action creates, however it may -exhibit, a man's character. But as the tempest hurls the avalanche down -the mountain and overwhelms the inhabitant and his habitation, so -passion, acting upon the elements of mischief which pernicious habits -have brought together by imperceptible accumulation, may overthrow the -edifice of truth and virtue. - -The force of habit renders pleasant many things which at first were -intensely disagreeable or even painful. Walking upon the quarter-deck of -a vessel, though felt at first to be intolerably confined, becomes, by -repetition, so agreeable to the sailor that, in his walks on shore, he -often hems himself within the same bounds. Arctic explorers become so -accustomed to the hardships incident to such a life that they do not -enjoy the comforts of home when they return. So powerful is the effect -of constant repetition of action that men whose habits are fixed may -almost be said to have lost their free agency. Their actions become of -the nature of fate, and they are so bound by the chains which they have -woven for themselves that they do that which they have been accustomed -to do even when they know it can yield neither pleasure nor profit. - -Those who are in the power of an evil habit must conquer it as they can, -and conquered it must be, or neither wisdom nor happiness can be -obtained; but those who are not yet subject to their influence may, by -timely caution, preserve their freedom. They may effectually resolve to -escape the tyrant whom they will vainly resolve to conquer. Be not slow -in the breaking of a sinful custom; a quick, courageous resolution is -better than a gradual deliberation; in such a combat he is the bravest -soldier who lays about him without fear or wit. Wit pleads; fear -disheartens. He who would kill hydra had better strike off one neck than -five heads,—fell the tree and the branches are soon cut off. Vicious -habits are so great a strain on human nature, said Cicero, and so odious -in themselves that every person actuated by right reason would avoid -them, though he were sure they would always be concealed both from God -and man and had no future punishment entailed on them. Vicious habits, -when opposed, offer the most vigorous resistance on the first attack; at -each successive encounter this resistance grows weaker, until, finally, -it ceases altogether, and the victory is achieved. - -Such being the power of habit all can plainly see the importance of -forming habits of such a nature that they shall constantly tend to -increase our happiness, and to render more sure and certain that success -the attaining of which is the object of all our endeavors. We may form -habits of honesty or knavery, frugality or extravagance, of patience or -impatience, self-denial or self-indulgence. In short, there is not a -virtue nor a vice, not an act of body nor of mind, to which we may not -be chained by this despotic power. It has been truly said that even -happiness may become habitual. One may acquire the habit of looking upon -the sunny side of things, or of looking upon the gloomy side. He may -accustom himself, by a happy alchemy, to transmute the darkest events -into materials for hopes. Hume, the historian, said that the habit of -looking at the bright side of things was better than an income of a -thousand pounds a year. - -Habits which are to be commended are not to be formed in a day, nor by a -few faint resolutions, not by accident, not by fits and starts—being -one moment in a paroxysm of attention and the next falling into the -sleep of indifference—are they to be obtained, but by steady, -persistent efforts. Above all, it is necessary that they should be -acquired in youth, for then do they cost the least effort. Like letters -cut in the bark of a tree, they grow and widen with age. Once obtained -they are a fortune of themselves, for their possessor has disposed -thereby of the heavier end of the load of life; all the remaining he can -carry easily and pleasantly. On the other hand, bad habits, once formed, -will hang forever on the wheels of enterprise, and in the end will -assert their supremacy, to the ruin and shame of their victim. - - - - -[Illustration: PERSONAL INFLUENCE.] - - "I shot an arrow in the air; - It fell on earth, I knew not where. - * * * * * - I breathed a song into the air; - It fell on earth, I knew not where. - * * * * * - Long, long afterwards, in an oak, - I found the arrow still unbroke, - And the song, from beginning to end, - I found again in the heart of a friend." - - —H. W. LONGFELLOW. - - -[Illustration] - -Influence is to a man what flavor is to fruit, or fragrance to the -flower. It does not develop strength or determine character, but it is -the measure of his interior richness and worth, and as the blossom can -not tell what becomes of the odor which is wafted away from it by every -wind, so no man knows the limit of that influence which constantly and -imperceptibly escapes from his daily life, and goes out far beyond his -conscious knowledge or remotest thought. Influence is a power we exert -over others by our thoughts, words, and actions; by our lives, in short. -It is a silent, a pervading, a magnetic, a most wonderful thing. It -works in inexplicable ways. We neither see nor hear it, yet, consciously -or unconsciously, we exert it. - -Your influence is not confined to yourself or to the scene of your -immediate actions; it extends to others, and will reach to succeeding -ages. Future generations will feel the influence of your conduct. We all -of us at times lose sight of this principle, and apparently act on the -assumption that what we do or think or say can affect no one but -ourselves. But we are so connected with the immortal beings around us, -and with those who are to come after us, that we can not avoid exerting -a most important influence over their character and final condition; and -thus, long after we shall be no more—nay, after the world itself shall -be no more—the consequences of our conduct to thousands of our -fellow-men will be nothing less than everlasting destruction or eternal -life. What we do is transacted on a stage of which all in the universe -are spectators. What we say is transmitted in echoes that will never -cease. What we are is influencing and acting on the rest of mankind. -Neutral we can not be. Living we act, and dead we speak; and the whole -universe is the mighty company, forever looking and listening; and all -nature the tablets, forever recording the words, the deeds, the -thoughts, the passions of mankind. - -It is a high, solemn, almost awful thought for every individual man, -that his earthly influence, which has a commencement, will never through -all ages have an end! What is done, is done—has already blended itself -with the boundless, ever-living, ever-working universe, and will work -there for good or evil, openly or secretly, throughout all time. The -life of every man is as the well-spring of a stream, whose small -beginnings are, indeed, plain to all, but whose course and destination, -as it winds through the expanse of infinite years, only the Omniscient -can discern. God has written upon the flower that sweetens the air, upon -the breeze that rocks the flower upon its stem, upon the rain-drop that -swells the mighty river, upon the dew-drops that refresh the smallest -sprig of moss that rears its head in the desert, upon the ocean that -rocks every swimmer in its channel, upon every penciled shell that -sleeps in the caverns of the deep, as well as upon the mighty sun which -warms and cheers the millions of creatures that live in its light,—upon -all he has written, "None of us liveth to himself." - -The babe that perished on the bosom of its mother, like a flower that -bowed its head and drooped amid the death-frosts of time,—that babe, -not only in its image, but in its influence, still lives and speaks in -the chambers of the mother's heart. The friend with whom we took sweet -counsel is removed visibly from the outward eye; but the lessons that he -taught, the grand sentiments that he uttered, the deeds of generosity by -which he was characterized, the moral lineaments and likeness of the -man, still survive, and appear in the silence of eventide, and on the -tablets of memory, and in the light of noon and dewy eve; and, though -dead, he yet speaketh eloquently and in the midst of us. Every thing -leaves a history and an influence. The pebble, as well as the planet, -goes attended by its shadow. The rolling rock leaves its scratches on -the mountains, the river its channel in the soil, the animal its bones -in the stratum, the fern and leaf their modest epitaph in the coal. The -falling drop marks its sculpture in the sand or the stone. Not a foot -steps into the snow or along the ground but prints, in characters more -or less lasting, a map of its march. Every act of man inscribes itself -in the memories of its fellows, and in his own manners and face. The air -is full of sounds, the sky of tokens; the ground is all memoranda and -signatures, and every object covered over with hints which speak to the -intelligent. - -The sun sets beyond the western hills, but the trail of light he leaves -behind him guides the pilgrim to his distant home. The tree falls in the -forest; but in the lapse of ages it is turned into coal, and our fires -burn now the brighter because it grew and fell. The coral insect dies; -but the reef it raised breaks the surge on the shores of great -continents, or has formed an isle on the bosom of the ocean, to wave -with harvests for the good of man. We live and we die, but the good or -evil that we do lives after us, and is not "buried with our bones." - -The career of great men remains an enduring monument of human energy. -The man dies and disappears; but the thoughts and acts survive and leave -an indelible stamp on his race. And thus the spirit of his life is -prolonged, and thus perpetuated, molding the thought and will, and -thereby contributing to form the character of the future. It is the men -who advance in the highest and best directions who are the true beacons -of human progress. They are as lights set upon a hill, illuminating the -moral atmosphere around them; and the light of their spirit continues to -shine upon all succeeding generations. The golden words that good men -have uttered, the examples they have set, live through all time; they -pass into the thoughts and hearts of their successors, help them on the -road of life, and often console them in the hour of death. They live a -universal life, speak to us from their graves, and beckon us on in the -paths which they trod. Their example is still with us, to guide, to -influence, and to direct us. Nobility of character is a perpetual -bequest, living from age to age, and constantly tending to reproduce its -like. - -It is what man _was_ that lives and acts after him. What he said sounds -along the years like voices amid the mountain gorges, and what he did is -repeated after him in ever multiplying and never ceasing reverberations. -Every man has left behind him influences for good or evil that will -never exhaust themselves. The sphere in which he acts may be small or it -may be great, it may be his fireside or it may be a kingdom, a village -or a great nation, it may be a parish or broad Europe—but act he does, -ceaselessly and forever. His friends, his family, his successors in -office, his relatives are all receptive of an influence, a moral -influence, which he has transmitted to mankind—either a blessing which -will repeat itself in showers of benediction, or a curse which will -multiply itself in ever-accumulating evil. - -We see not in life the end of human actions. Their influence never dies. -In ever-widening circles it reaches beyond the grave. Death removes us -from this to an eternal world. Every morning when we go forth we lay the -molding hand on our destiny, and every evening when we have done, we -have left a deathless impress on eternity. "We touch not a wire but that -it vibrates to God." - -Since we all have a personal influence, and our words and actions leave -a well-nigh indelible trace, it is our duty to make that influence as -potential for good as possible. In order to do this you must show -yourself a man among men. It is through the invisible lines which you -are able to attach to the minds with which you are brought into -association that you can influence society in the direction of the -greatest good. You can not move men until you are one of them. They will -not follow you until they have heard your voice, shaken your hand, and -fully learned your principles and your sympathies. It makes no -difference how much you know, nor how much you are capable of doing. You -may pile accomplishments upon acquisitions mountain high; but if you -fail to be a social man, demonstrating to society that your lot is with -the rest, a little child with a song in its mouth and a kiss for all and -a pair of innocent hands to lay upon the knees shall lead more hearts -and change the directions of more lives than you. - -A just appreciation of the power of personal influence leads to a sense -of duty resting upon all to see to it that their influence is exerted in -inculcating a proper sense of right in the community in which they live; -to be sure that their weight is constantly cast in the scale of right -against wrong; that they be found furthering all matters of enlightened -public concern. They should as far as possible walk through life as a -band of music moves down the street, flinging out pleasures on every -side through the air to all, far and near, that can listen. Some men -fill the air with their presence and sweetness, as orchards in October -days fill the air with the perfume of ripe fruits. Some women cling to -their own homes like the honeysuckle over the door, yet, like it, -sweeten all the region with the subtle fragrance of their goodness. Such -men and women are trees of righteousness, which are ever dropping -precious fruits around them. Their lives shine like starbeams, or charm -the heart like songs sung upon a holy day. - -How great a beauty and blessing it is to hold the royal gifts of the -soul, so that they shall be music to some and fragrance to others, and -life to all! It would be a most worthy object of life to make the power -which we have within us the breath of other men's joys; to scatter -sunshine where only clouds and shadows reign; to fill the atmosphere -where earth's weary toilers must stand with a brightness which they can -not create for themselves, but long for, enjoy, and appreciate. There is -an energy of moral suasion in a good man's life passing the highest -efforts of the orator's genius. The seen but silent beauty of holiness -speaks more eloquently of God and duty than the tongues of men and -angels. Let parents remember this. The best inheritance a parent can -bequeathe to a child is a virtuous example, a legacy of hallowed -remembrance and associations. The beauty of holiness beaming through the -life of a loved relative or friend is more effectual to strengthen such -as do stand in virtue's ways, and raise up those that are bowed down, -than precept or command, entreaty or warning. - -Shall our influence be for good or for evil? For good? Then let no act -of ours be such as could lead a fellow mortal astray. It is a terrible -thought that some careless word, uttered it may be in jest, may start -some soul upon the downward road. Oh, it is terrible power that we -have—the power of influence—and it clings to us. We can not shake it -off. It is born with us, and it has grown with our growth and -strengthened with our strength. It speaks, it walks, it moves; it is -powerful in every look of our eye, in every word of our mouth, in every -act of our lives. We can not live to ourselves. We must be either a -light to illumine or a tempest to destroy. We must bear constantly in -mind that there is one record we can not interline—our lives written on -others' hearts. How gladly we would review and write a kind word there, -a generous act here, erase a frown and put in a loving word, a bright -smile, and a tender expression. Harshness would be erased, and -gentleness written. But, alas! what is written is written. Clotho will -not begin anew to spin the threads of life, and our actions go forth -into the world freighted with their burden of good or evil influence. - - - - -[Illustration: CHARACTER.] - - -[Illustration] - -Character is one of the greatest motive powers in the world. In its -noblest embodiments it exemplifies human nature in its highest forms, -for it exhibits man at his best. It is the corner-stone of individual -greatness—the Doric and splendid column of the majestic structure of a -true and dignified man, who is at once a subject and a king. Character -is to a man what the fly-wheel is to the engine. By the force of its -momentum it carries him through times of temptation and trial; it -steadies him in times of popular excitement and tumult, and exerts a -guiding and controlling influence over his life. - -There are trying and perilous circumstances in life which show how -valuable and important a good character is. It is a strong and sure -staff of support when every thing else fails. In the crisis of -temptation, in the battle of life, when the struggle comes either from -within or without, it is our strength, heroism, virtue, and -consistency—our character, in short—which defends and secures our -happiness and honor. And if they fail us in the hour of need—in the -season of danger—all may be irretrievably lost, and nothing left us -except vain regrets and penitential tears. - -Character is power, character is influence, and he who has character, -though he may have nothing else, has the means of being eminently -useful, not only to his immediate friends, but to society, to the Church -of God, and to the world. When a person has lost his character all is -lost—all peace of mind, all complacency in himself, are fled forever. -He despises himself; he is despised by his fellow-men. Within is shame -and remorse; without, neglect and reproach. He is of necessity a -miserable and useless man, and he is so even though he be clad in purple -and fine linen, and fare sumptuously every day. It is better to be poor; -it is better to be reduced to beggary; it is better to be cast into -prison, or condemned to perpetual slavery than to be destitute of a good -name, or endure the pains and evils of a conscious worthlessness of -character. The value of character is the standard of human progress. The -individual, the community, the nation, tell of their standing, their -advancement, their worth, their true wealth and glory, in the eye of -God, by their estimation of character. That man or nation that lightly -esteems character is low, groveling, and barbarous. - -Wherever character is made a secondary object sensualism and crime -prevail. He who would prostitute character to reputation is base. He who -lives for any thing less than character is mean. He who enters upon any -study, pursuit, amusement, pleasure, habit, or course of life, without -considering its effect upon his character is not a trusty or an honest -man. He whose modes of thought, states of feeling, every-day acts, -common language, and whole outward life, are not directed by a wise -reference to their influence upon his character is a man always to be -watched. Just as a man prizes his character so is he. - -There is a difference between character and reputation. Character is -what a man is; reputation is what he is thought to be. Character is -within; reputation is without. Character is always real; reputation may -be false. Character is substantial and enduring; reputation may be -vapory and fleeting. Character is at home; reputation is abroad. -Character is in a man's own soul; reputation is in the minds of others. -Character is the solid food of life; reputation is the dessert. -Character is what gives a man value in his own eyes; reputation is what -he is valued at in the eyes of others. Character is his real worth; -reputation is his market price. A man may have a good character and a -bad reputation; or, a man may have a good reputation and a bad -character, as we form our opinion of men from what they appear to be, -and not from what they really are. Most men are more anxious about their -reputation than they are about their character. This is not right. While -every man should endeavor to maintain a good reputation, he should -especially labor to possess a good character. Our true happiness depends -not so much on what is thought of us by others as on what we really are -in ourselves. Men of good character are generally men of good -reputation, but this is not always the case, as the motives and actions -of the best of men are sometimes misunderstood and misrepresented. But -it is important, above every thing, else that we be right and do right, -whether our motives and actions are properly understood and appreciated -or not. Nothing can be so important to any man as the formation and -possession of a good character. - -Character is of slow but steady growth, and the smallest child and the -humblest and weakest individual may attain heights that now seem -inaccessible by the constant and patient exercise of just as much moral -power as, from time to time, they possess. The faithful discharge of -daily duty, the simple integrity of purpose and power of life that all -can attain with effort, contribute silently but surely to the building -up of a moral character that knows no limit to its power, no bounds to -its heroism. The influences which operate in the formation of character -are numerous, and however trivial some of them may appear they are not -to be despised. The most powerful forces in nature are those that -operate silently and imperceptibly. This is equally true of those moral -forces which exert the greatest influence on our minds and give -complexion to our character. Among the most powerful are early -impressions, examples, and habits. Early impressions, although they may -appear to be but slight, are the most enduring, and exert a great -influence on life. The tiniest bit of public opinion sown in the minds -of children in private life afterwards issue forth to the world and -become its public opinions, for nations are gathered out of nurseries. -By repetition of acts the character becomes slowly but decidedly formed. -The several acts may seem in themselves trivial, but so are the -continuous acts of daily life. - -Our minds are given us, but our characters we make. The full measure of -all the powers necessary to make a man are no more a character than a -handful of seeds is an orchard of fruits. Plant the seeds, and tend them -well, and they will make an orchard. Cultivate the powers, and harmonize -them well, and they will make a noble character. The germ is not the -tree, the acorn is not the oak; neither is the mind a character. God -gives the mind; man makes the character. Mind is the garden; character -is the fruit. Mind is the white page; character is the writing we put on -it. Mind is the metallic plate; character is our engraving thereon. Mind -is the shop, the counting-room; character is our profits on the trade. -Large profits are made from quick sales and small percentage; so great -characters are made by many little acts and efforts. A dollar is -composed of a thousand mills; so is a character of a thousand thoughts -and acts. The secret thought never expressed, the inward indulgence in -imaginary wrong, the lie never told for want of courage, the -licentiousness never indulged in for fear of public rebuke, the -irreverence of the heart, are just as effectual in staining the heart as -though the world knew all about them. - -A subtle thing is character, and a constant work is its formation. -Whether it be good or bad, it has been long in its growth and is the -aggregate of millions of little mental acts. A good character is a -precious thing, above rubies, gold, crowns, or kingdoms, and the work of -making it is the noblest labor on earth. A good character is in all -cases the fruit of personal exertion. It is not an inheritance from -parents; it is not created by external advantages; it is no necessary -appendage of birth, wealth, talents, or station; but it is the result of -one's own endeavors. All the variety of minute circumstances which go to -form character are more or less under the control of the individual. Not -a day passes without its discipline, whether for good or for evil. There -is no act, however trivial, but has its train of consequences, as there -is no hair, however small, but casts its shadow. - -Not only is character of importance to its possessor as the means of -conferring upon him true dignity and worth, but it exerts an influence -upon the lives of all within its pale, the importance of which can never -be overestimated. It might better be called an effluence; for it is -constantly radiating from a man, and then most of all when he is least -conscious of its emanation. We are molding others wherever we are. Books -are only useful when they are read; sermons are only influential when -they are listened to; but character keeps itself at all times before -men's attention, and its weight is felt by every one who comes within -its sphere. - -Other agencies are intermittent, like the revolving light, which, after -a time of brightness, goes out into a period of darkness; but character -is continuous in its operations, and shines with the steady radiance of -a star. A good character is therefore to be carefully maintained for the -sake of others, if possible, more than ourselves. It is a coat of triple -steel, giving security to the wearer, protection to the oppressed, and -inspiring the oppressor with awe. Every man is bound to aim at the -possession of a good character as one of the highest objects of his -life. His very effort to secure it by worthy means will furnish him with -a motive for exertion, and his idea of manhood, in proportion as it is -elevated, will steady and animate his motives. The pursuit of it will -prove no obstacle to the acquisition of wealth or fame; but, on the -contrary, not only is the attainment of a good character an almost -indispensable thing for him who would make his mark in the world, but -such is the nature of character that the control over the acts and -thoughts of an individual, which must be acquired before character can -exhibit inherent strength, conduces, in a very great degree, to the very -condition which produces success. - -Character is the grandest thing man can live for; it is to have worth of -soul, wealth of heart, diamond-dust of mind. He who has this aim lives -to be what he ought to be, and to do what duty requires. To him comes -fame, delighted to crown him with her wreaths of honor. Sum it up as we -will, character is the great desideratum of human life. This truth, -sublime in its simplicity and powerful in its beauty, is the highest -lesson of religion, the first that youth should learn, and the last that -age should forget. - - - - -[Illustration: PRUDENCE.] - - "Prudence, thou virtue of the mind, by which - We do consult of all that's good or ill." - - -[Illustration] - -Amongst the milder virtues which contribute to round out and perfect -life is to be found Prudence. It is a mild and pleasing quality. It -counsels moderation and guidance by wisdom. It is practical wisdom, and -comes of the cultivated judgment. It has reference in all things to -fitness, to propriety, judging wisely of the right thing to be done and -the right way of doing it. It calculates the means, order, time, and -method of doing. Prudence learns from experience quickened by knowledge. -It seeks to keep the practical path rather than that which, indeed, -promises brilliant results, but takes the traveler along dangerous -precipices and through places where there is a risk of his losing all. - -The most brilliant attainments are rendered nugatory for want of -prudence, as the giant deprived of his eyes is only the more exposed by -reason of his enormous strength and stature. Prudence is the perfection -of reason, and a guide to us in all the duties of life. It is invariably -found in men of good sound sense, and is, indeed, their most shining -quality, giving value as it does to all the rest, sets them to work in -their proper time and places, and turns them to the advantage of the -person who is possessed of them. Without it learning is pedantry and wit -impertinence; virtue itself looks like weakness. The best parts only -qualify a man to be more sprightly in errors and active to his own -principles. Prudence is a quality incompatible with vice, and can never -be effectually enlisted in its cause, and he who deliberately gives -himself over to the power of vice and evil habits can never be said to -be acting according to the dictates of the highest reason, wherein -prudence is always distinguished. - -It is difficult to define wherein prudence doth consist, inasmuch as the -rules of prudence in general, like the laws of the stone tablet, are for -the most part prohibitive. "Thou shalt not," is their characteristic -formula. It is easier to state what is forbidden under certain -circumstances than what is required. It is shown in practical every-day -life by thoughtful actions on the thousand petty questions which are -constantly claiming attention. It is hesitating and slow to believe what -is not sanctioned by past experience, and prefers not to run any very -great risks in testing new plans for gaining the great object of life, -preferring the sure to the doubtful, even though the latter may seem to -have many advantages. It recognizes that there is a necessity for a -certain amount of caution in all the transactions of business; hence the -old saying, "Prudent men lock up their motives, letting familiars have a -key to their hearts as to their garden." It weighs long and carefully -the reasons for or against any proposed line of conduct, and calls upon -the will to act only in accordance with the result of such reasoning. - -In nothing does prudence display itself more than in relation to the -little affairs of life. There are those who in the confidence of -superior capacities or attainments neglect the common maxims of life. -But this is a fatal delusion, as nothing will supply the want of -prudence in the ordinary vocations of business, no matter how superior -the other qualities. Negligence and irregularity long continued will -make knowledge useless, wit ridiculous, and genius contemptible. The -merchant may, indeed, win thousands by speculations; but the only sure -way of attaining to fortune, place, or honor is by obedience to -well-known laws of business prudence, which discountenance speculation -unbased on substantial facts. - -Such are the vicissitudes of human life that, whatever the calling may -be, scarcely a day passes that does not call upon all to exercise this -quality in some of the common every-day occurrences, as well as in the -unexpected emergencies which fate is constantly presenting to us. The -triumph of its long exercise is to be seen in those moments when to come -at a wrong decision means disastrous defeat, the fatal overthrow of the -hopes of a life-time. It by degrees forms for itself a standard of duty -and propriety, accumulates rules and maxims of conduct, and materials -for reflection and meditation. - -The tongue of prudence knows when to speak and when to be silent. It is -not cowardly; it dares to say all that need be said, but it does not -tell all that it knows. It is careful what it speaks, when it speaks, -and to whom it speaks. When you have need of a needle you move your -fingers delicately with a wise caution. Use the same prudence with the -inevitable affairs of life; give attention, and keep yourself from undue -precipitation, otherwise it will fare hardly with you. - -[Illustration] - - - - -[Illustration: TEMPERANCE.] - - -[Illustration] - -There is beauty in temperance like that which is portrayed in virtue and -in truth. It is a close ally of both, and, like them, has that -all-pervading essence and quality which chastens the feelings, -invigorates the mind, and displays the perfection of the soul in the -very aspect. Like water from the rill, rain from the cloud, or light -from the heavenly bodies, the thought issues pure from within, -refreshing, unsullied, and radiant. There is no grossness, no dross, no -corruption, for temperance, when effectually realized, is full of -loveliness and joy, and virtue and purity are the lineaments in which it -lives. Temperance is a virtue without pride, and fortune without envy; -the best guardian of youth and support of old age; the preceptor of -reason as well as of religion, and physician of the soul as well as the -body; the tutelar goddess of health and universal medicine of life. - -Temperance keeps the senses clear and unembarrassed, and makes them -seize the object with more keenness and satisfaction. It appears with -life in the face and decorum in the person. It gives you the command of -your head, secures you health, and preserves you in a condition for -business. Temperance is a virtue which casts the truest luster upon the -person it is lodged in, and has the most general influence upon all -other particular virtues of any that the soul of man is capable of; -indeed, so general is it that there is hardly any noble quality or -endowment of the mind but must own temperance either for its parent or -its nurse; it is the greatest strengthener and clearer of reason, and -the best preparer of it for religion; it is the sister of prudence and -the handmaid to devotion. - -Pleasure has been aptly compared to a sea. Intemperance is a maelstrom -situated in the very center of this great sea. Not one path alone leads -to this gulf of woe; not one only current, as too many have supposed, -hurries down this dark abyss, but all around, on every side, the waters -tend downward. There are a thousand currents leading in. Some, it is -true, are more rapid than others. Some rush in quickly and bear down all -who ride upon their waters to quick and certain ruin. Others glide more -slowly, but none the less surely, to the same end. The streams of -intemperance are legions. The allurements that lead downward are equally -numerous. Every appetite, lust, passion, and feeling holds out various -allurements to intemperate indulgence. There is not a power of the mind, -affection of the heart, nor desire of the body that may not dispose to -some form of intemperance which may injure the physical being or -paralyze the energies of the mind. All forms of intemperance are evil -and destroy some function of mind or body—some member or faculty, the -disease of which spreads inharmony through the whole. The dangers from -this source are imminent and fearful, and spread on every hand. - -Temperance conduces to health; indeed, it may be said that health can -only be acquired or maintained by temperance. This is the law primary -and essential which every youth should know, and know by heart. Bodily -pains and aches tell of intemperance in some directions. Pain means -penalty, and penalty means that its sufferer should reform. The most of -our pains are occasioned by intemperance. This is the fruitful mother of -nine-tenths of the diseases that flesh is heir to and the sins that the -soul doth commit. We sin by excess of anger, lust, appetite, affection, -love of gain, authority, or praise. Few, if any, are the sins that grow -not out of intemperance in some form. Intemperance means excess. A thing -is good as long as it is necessary. All beyond necessity, or what is -necessary, is evil. Money is good; more than what is necessary to the -ends of life is evil. Food is good; too much is evil. Light is good; too -much will put out our eyes. Water is good; too much will destroy us. -Heat is good; too much will burn us. The praise of men is good; too much -will ruin us. The love of life is good; too much will make us miserable. -Fear is good; too much hath torment. Prayer is good; too much cheats -labor of its life and is evil. Sympathy is good; too much floods us with -perpetual grief. Reason is good; too much pressed with labor it -dethrones the mind and spreads ruin abroad. Any excess in the use or -activity of a good thing is intemperance and, therefore, evil, and to be -avoided. - -Temperance as a virtue dwells in the heart. It consists in a rigid -subjection of every inward feeling and power to the rule of right -reason. He who would be thoroughly temperate must master himself. His -passions must be his subjects obeying his will. From the heart he must -be temperate. He must remember that the intemperance slope is an almost -imperceptible one, and that he may be gliding down it when he dreams of -naught but safety. He must remember, too, that the field of temperance -is a broad one, covering the whole area of life. It is not simply -against one form of appetite, one species of indulgence that he is to -guard, but against all. There are other species of intemperate -indulgence, of which we are all more or less guilty, than indulgence in -drink. Indeed, the indulgence of appetite carries away more victims from -the earth than does drunkenness, and spreads a wider devastation and a -more general blight. - -All species of intemperance grow of a want of self-control. To be a -temperance man a man must master himself, must be a brave, noble -conqueror of every enemy within his own bosom. It is no small matter. It -is the masterpiece of human attainments. The laws of temperance can -never be broken with impunity. The excess is committed to-day, but the -effect is experienced to-morrow. The law of nature, invariable in its -operation, is, that penalty shall follow excess. The punishment is mild -at first, but afterwards more and more severe, until, when nature's -warning voice has been unheeded and her punishments disregarded, the -final penalty is death. If an admonitory sign-board were hung out for -the benefit of the young, there should be inscribed upon it in prominent -characters "_no excess_." It is to be remembered that the best -principles, if pushed too far, degenerate into fatal vices. Generosity -is nearly allied to extravagance; charity itself may lead to ruin; the -sternness of justice is but one step removed from the severity of -oppression. - -If one would make the most of life he must be temperate in all things. -It is the application of reason to all the daily acts of life. It is the -highest and best form of life that one can attain to. It leads not only -to the greatest happiness, but also to honor and position. By abstaining -from most things it is surprising how many things we enjoy. To establish -thoroughly and widely the principles of temperance we must begin with -the youth. They have a high aspiration to be good and true. They see a -glory in the path of right. Freedom is a word of power in their ears. -Virtue has many charms not only for their hearts, but for their -imaginations. They have health, competency, and happiness. They are -ambitious of every good. When the true principles of temperance are -established in early life and made the controlling power through life, -they insure health, freedom from pain, competency, respectability, -honor, virtue, usefulness, and happiness—all for which true men have or -hope in this life. Happy would it be if they were general and all youths -would practice them. Then would religion assert her mild and gentle -sway, peace plant her olive wreath in every nation, wisdom, divine and -time-honored, shed every-where her glorious light. A race of men and -women, full of rosy health, strong, active, symmetrical, beautiful as -the artist's model: pure, virtuous, wise, affectionate, full of honor -and lofty principles, would grow up into communities and nations, and -make the earth bloom and rejoice in more than Eden gladness. A new -heaven and a new earth would surround us with beauty and arch us over -with glory, for the old would have passed away. - -[Illustration] - - - - -[Illustration: FRUGALITY.] - - -[Illustration] - -Frugality may be termed the daughter of Prudence, the sister of -Temperance, and the parent of Liberty and Ease. It is synonymous with -economy, and is a sound understanding brought into action. It is -calculation realized; it is the doctrine of proportion educed to -practice. It is foreseeing contingencies and providing against them. Its -other and less reputable sisters are Avarice and Prodigality. She alone -keeps the straight and safe path, while Avarice sneers at her as -profuse, and Prodigality scorns at her as penurious. To the poor she is -indispensable; to those of moderate means she is found the -representative of wisdom. Joined to industry and sobriety, she is a -better outfit to business than a dowry. She conducts her votaries to -competence and honor, while Profuseness is a cruel and crafty demon, -that gradually involves her followers in dependence and debt. - -Frugality shineth in her best light when joined to liberality. The first -consists in leaving off superfluous expense; the last is bestowing them -to the benefit of those that need. The first without the last begets -covetousness; the last without the first begets prodigality. There is -ever a golden mean between frugality and stinginess, or closeness. He -that spareth in every thing is an inexcusable niggard; he that spareth -in nothing is an inexcusable madman. The golden mean of frugality is to -spare in what is least necessary, and to lay out more liberally in what -is most required in our several circumstances. It is no man's duty to -deny himself every amusement, every recreation, every comfort, that he -may get rich. It is no man's duty to make an iceberg of himself, and to -deny himself the enjoyment that results from his generous actions, -merely that he may hoard wealth for his heirs to quarrel about. But -there is an economy which is especially commendable in the man who -struggles with poverty, and is every man's duty—an economy which is -consistent with happiness, and which must be practiced if the poor man -would secure independence. - -When one is blessed with good sense and fair opportunities, this spirit -of economy is one of the most beneficial of all secular gifts, and takes -high rank among the minor virtues. It is by this mysterious power that -the loaf is multiplied, that using does not waste, that little becomes -much, that scattered fragments grow to unity, and that out of nothing, -or next to nothing, comes the miracle of something. Frugality is not -merely saving, still less parsimony. It is foresight and combination. It -is insight and arrangement. It is a subtle philosophy of things, by -which new uses, new compositions, are discovered. It causes inert things -to labor, useless things to serve our necessities, perishing things to -renew their vigor, and all things to exert themselves for human comfort. - -As the acquisition of knowledge depends more upon what a man _remembers_ -than upon the quantity of his reading, so the acquisition of property -depends more upon what is _saved_ than upon what is earned. The largest -reservoir, though fed by abundant and living springs, will fail to -supply their owners with water if secret leaking-places are permitted to -drain off their contents. In like manner, though by his skill and energy -a man may convert his business into a flowing Pactolus, ever depositing -its golden sands in his coffers, yet, through the numerous wants of -unfrugal habits, he may live embarrassed and die poor. Economy is the -guardian of property, the good genius whose presence guides the -footsteps of every prosperous and successful man. - -Either a man must be content with poverty all his life, or else be -willing to deny himself some luxuries, and save to lay the base of -independence in the future. But if a man defies the future, and spends -all that he earns, whether it be much or little, let him look for lean -and hungry want at some future time; for it will surely come, no matter -what he thinks. To economize and be frugal is absolutely the only way to -get a solid fortune; there is no other certain mode on earth. Those who -shut their eyes and ears to these plain facts will be forever poor. -Fortune does not give away her real and substantial goods. She sells -them to the highest bidder, to the hardest, wisest worker for the boon. -Men never make so fatal a mistake as when they think they are mere -creatures of fate; it is the sheerest folly in the world. Every man may -make or mar his life, whichever he may choose. Fortune is for those who, -by diligence, honesty and frugality, place themselves in a position to -grasp hold of fortune when it appears in view. - -Simple industry and thrift will go far towards making any person of -ordinary working faculties comparatively independent in his means. -Almost any working-man may be so, provided he will carefully husband his -resources and watch the little outlets of useless expenditures. A penny -is a very small matter, yet the comfort of thousands of families depends -upon the proper saving and spending of pennies. If a man allows the -little pennies—the results of his hard work—to slip out of his fingers -he will find that his life is little raised above one of mere animal -drudgery. - -One way in which true economy is shown consists in living within one's -income. This is the grand element of success in acquiring property. To -carry it out requires resolution, self-denial, self-reliance. But it -must be done, or grinding poverty will accompany you through life. We -urge upon all young men who are just starting in life to make it an -invariable rule to lay aside a certain proportion of their income, -whatever that income may be. Extravagant expenditures occasion a large -part of the suffering of a great majority of people. And extravagance is -wholly a relative term. What is not at all extravagant for one person -may be very much so for another. Expenditures, no matter how small in -themselves they may be, are always extravagant when they come fully up -to the entire amount of a person's income. - -On every hand we see people living on credit, putting off pay-day to the -last, making, in the end, some desperate effort—generally by -borrowing—to scrape the money together, and then struggling on again -with the canker of care eating at their hearts; but their exertions are -vain; they land at last in the inevitable goal of bankruptcy. If they -would only be content to make the push in the beginning, instead of the -end, they would save themselves all this misery. The great secret of -being solvent and well-to-do and comfortable is to get ahead of your -expenses. Eat and drink this month what you earned last month, not what -you are going to earn next month. It is unsafe to draw drafts on the -future, for hope is deceitful, and your paper is liable to go to -protest. When one is once weighed down with a load of debt he loses the -sense of being free and independent. The man with his fine house, his -glittering carriage, and his rich banquets, for which he is in debt, is -a slave, a prisoner, dragging his chains behind him through all the -grandeur of the false world through which he moves. - -In urging a course of strict economy we admit that it is hard, -embarrassing, perplexing, onerous, but it is by no means impracticable. -A cool survey of one's expenditures, compared with his income; a wise -balancing of ends to be gained; a firm and calm determination to break -with custom wherever it is opposed to good sense, and a patience that -does not chafe at small and gradual results, will do much towards -establishing the principle of economy and securing its benefits. Economy -has, however, deeper roots than even this—in the desires. It is there, -after all, that we control our expenditures. As a general rule we may be -sure that we shall spend our money for what we most earnestly crave. If -it be luxury and display then it will melt into costly viands and soft -clothing, handsome dwellings and rich furniture. If, on the other hand, -our desires are for higher enjoyments, or for benevolent purposes, our -money will flow into these channels. Every one, then, who cherishes in -himself, or excites in others, a desire more pure and noble than existed -before, who draws the heart from the craving of sense to those of soul, -from self to others, from what is low, sensual, and wrong to what is -pure, elevating, and right, in so far establishes, on the firmest of all -foundations, a wise economy. - -A true economy appears to induce the exertion of almost every laudable -emotion; a strict regard to honesty; a laudable spirit of independence; -a judicious prudence in providing for the wants, and a steady -benevolence in preparing for the claims of the future. Such an economy -can but appeal to the good sense of all who candidly ponder over life -and its realities. To spend all that you acquire as soon as you gain it -is to lead a butterfly existence. Were you always to be young and free -from sickness and care, and life were to pass as one perpetual Summer, -it would do no harm to so live; but care will come, sickness may strike -you at any time, and, if you escape these, yet you know life has its -Autumnal and Winter seasons as well as its Summer. And, alas! for the -veteran who finds himself obliged to learn in his latter years the -lessons of strict economy for the first time, having lived in utter -defiance of them in the season of youth and strength. - - - - -[Illustration: PATIENCE.] - - -[Illustration] - -Patience is the ballast of the soul, that will keep it from rolling and -tumbling in the greatest storms. All life is but one vast representation -of the beauty and value of patience. Troubles and sorrows are in store -for all. It is useless to try to escape them, and, indeed, it is well we -can not, as they seem essential to the perfection and development of -character into its highest and best form. But their disciplinary value -arises from the great lesson of patience they are constantly -inculcating. - -Either patience must be a quality graciously inherent in the heart of -man, or it must be acquired as the lesson of years' experience, if he -would enjoy the greatest good of life. Without it prosperity will be -continually disturbed, and adversity will be clouded with double -darkness. The loud complaint, the querulous temper and fretful spirit -disgrace every character. We weaken thereby the sympathy of others, and -estrange them from offices of kindness and comfort. But to maintain a -steady and unbroken mind amidst all the shocks of adversity forms the -highest honor of man. Afflictions supported by patience and surmounted -by fortitude give the last finishing stroke to the heroic and virtuous -character. Patience produces unity in the Church, loyalty in the state, -harmony in families and societies. She comforts the poor and moderates -the rich; she makes us humble in prosperity, cheerful in adversity, -unmoved by calumny, and above reproach; she teaches us to forgive those -who have injured us, and to be the first in asking the forgiveness of -those whom we have injured; she delights the faithful, and invites the -unbelieving; she adorns the woman and approves the man; she is beautiful -in either sex and every age. - -Patience has been defined as the "courage of virtue;" the principle -which enables us to lessen the pains of mind or body; an emotion that -does not so much add to the number of our joys as it tends to diminish -the number of our sufferings. If life is made to abound with pains and -troubles by the errors and the crimes of man, it is no small advantage -to have a faculty that enables us to soften these pains and ameliorate -these troubles. He that has patience can have what he will. There is no -road too long to the man who advances deliberately and without undue -haste. There are no honors too distant for the man who prepares himself -for them with patience. Nature herself abounds with examples of -patience. Day follows the murkiest night, and when the time comes the -latest fruits also ripen. Its most beneficent operations, and those -which take place on a grand scale, are the results of patience. The -great works of human power, achieved by the hand of genius, are but -eloquent examples of what may be achieved by the exercise of this -virtue. History and biography abound with examples of signal patience -shown by great men under trying circumstances. - -In the pursuit of worldly success patience or a willingness to bide -one's time is no less necessary as a factor than perseverance. Says De -Maistre, "To know how to wait is the great secret of success." And of -all the lessons that humanity teaches in this school of the world, the -hardest is to wait. Not to wait with folded hands that claim life's -prizes without previous effort, but having toiled and struggled and -crowded the slow years with trial to see then no results, or, perhaps, -disastrous results, and yet to stand firm, to preserve one's poise, and -relax no effort,—this, it has been truly said, _is_ greatness, whether -achieved by man or woman. The world can not be circumnavigated by one -wind. The grandest results can not be achieved in a day. The fruits that -are best worth plucking usually ripen the most slowly, and, therefore, -every one who would gain a solid success must learn "to labor and to -wait." What a world of meaning in those few words! And how many are -possessed of the moral courage to live in that state? It is the tendency -of the times to be in a hurry when there is any object to be -accomplished. In the pursuit of riches it is only the exceptional -persons who are content with slow gains, willing to acquire wealth by -adding penny to penny, dollar to dollar; the mass of business men are -too apt to despise such a tedious and laborious means of ascent, and -they rush headlong into schemes for the sudden acquisition of wealth. -Or, in the field of professional life, we are too prone to forget there -is no royal road to great acquirements, and feel an unwillingness to lay -broad and deep, by years of patient study and laborious research, the -foundation whereon to build an enduring monument worthy of public credit -and renown. - -The history of all who are honored in the world of literature, arts, or -science is the history of patient study for years, and its final -triumph. Elihu Burritt says: "All that I have accomplished, or expect or -hope to accomplish, has been, and will be, by that patient, persevering -process of accretion which builds the ant-heap, particle by particle, -thought by thought, fact by fact." Labor still is, and ever will be, the -inevitable price set upon every thing which is valuable. Hence, if we -would acquire wisdom, we must diligently apply ourselves, and confront -the same continuous application which our forefathers did. We must be -satisfied to work energetically with a purpose, and wait the results -with patience. All progress, of the best kind, is slow; but to him who -works faithfully and in a right spirit, be sure that the reward will be -vouchsafed in its own good time. Courage must have sunk in despair, and -the world must have remained unimproved and unornamented if man had -merely compared the effect of a single stroke of the chisel with the -pyramid to be raised, or of a single impression of the spade with the -mountain to be leveled. We must continuously apply ourselves to right -pursuits, and we can not fail to advance steadily, though it may be -unconsciously. - -In all evils which admit a remedy impatience should be avoided, because -it wastes that time and attention in complaints that, if properly -applied, might remove the cause. In cases that admit of no remedy it is -worse than useless to give way to impatience, both because of the utter -uselessness of so doing as well as that the time thus spent could be -better employed in the furtherance of useful designs. Since, then, these -two classes of ills comprise all to which human nature is subject, why -not make a determined struggle against impatience in every form? It -accomplishes nothing that is of value, divides our efforts, frustrates -our plans, and generally succeeds in making our lives miserable not only -to ourselves, but to all around us. - -How much of home happiness and comfort depends upon the exercise of -patience! Not a day passes but calls for its exercise from those who -sustain the nearest and dearest relations to each other. Let patience -have her perfect work in the home circle. Let parents be patient with -their children. They are weak, and you are strong. They stand at the -eastern gate of life. Experience has not taught them to speak carefully -and to go softly. What if their plays and amusements do grate upon your -nerves. Bear with them patiently. Care and time will soon enough check -their childish impulses. Be patient with your friends. They are neither -omniscient nor omnipotent. They can not see your heart, and may -misunderstand you. They do not know what is best for you, and may select -what is worst. What if, also, they lack purity of purpose or tenacity of -affection; do not you lack these graces? Patience is your refuge. -Endure, and in enduring conquer them; and if not them, then at least -yourself. Be patient with pains and cares. These things are killed by -enduring them, but made strong to bite and sting by feeding them with -your frets and fears. There is no pain or cure that can last long. None -of them shall enter the city of God. A little while, and you shall leave -behind you all your troubles, and forget, in your first hour of rest, -that such things were on earth. Above all, be patient with your beloved. -Love is the best thing on earth; but it is to be handled tenderly, and -impatience is the nurse that kills it. Try to smooth life's weary way -each for the other, and in the exercise of the heaven-born virtue of -patience will you find the sweetest pleasure of life. - -[Illustration] - - - - -[Illustration: SELF-CONTROL.] - - -[Illustration] - -Self-control is the highest form of courage. It is the base of all the -virtues. It is one of the most important but one of the most difficult -things for a powerful mind to be its own master. If he reigns within -himself, and rules passions, desires, and fears, he is more than a king. - -Too often self-control is made to mean only the control of angry -passions, but that is simply one form of self-control; in another—a -higher and more complete sense—it means the control over all the -passions, appetites, and impulses. True wisdom ever seeks to restrain -one from blindly following his own impulses and appetites, even those -which are moral and intellectual, as well as those which are animal and -sensual. In the supremacy of self-control consists one of the -perfections of the ideal man. Not to be impulsive, not to be spurred -hither and thither by each desire that in turn comes uppermost, but to -be self-restrained, self-balanced, governed by the joined decision of -the feelings in council assembled, before whom every action shall have -been fully debated and calmly determined,—this is true strength and -wisdom. - -Mankind are endowed by the Creator with qualities which raise them -infinitely higher in the scale of importance than any other members of -the animal world. They are given reason as a guide to follow rather than -instinct. But if men give the reins to their impulses and passions, from -that moment they surrender this high prerogative. They are carried along -the current of their life and become the slaves of their strongest -desires for the time being. To be morally free—to be more than an -animal—man must be able to resist instinctive impulses. This can only -be done by the exercise of self-control. Thus it is this power that -constitutes the real distinction between a physical and a moral life, -and that forms the primary basis of individual character. Nine-tenths of -the vicious desires that degrade society, and the crimes that disgrace -it, would shrink into insignificance before the advance of valiant -self-discipline, self-respect, and self-control. - -It is necessary to one's personal happiness to exercise control over his -words as well as his acts, for there are words that strike even harder -than blows, and men may "speak daggers," even though they use none. -Character exhibits itself in control of speech as much as in any thing -else. The wise and forbearant man will restrain his desire to say a -smart or severe thing at the expense of another's feelings, while the -fool speaks out what he thinks, and will sacrifice his friend rather -than his joke. There are men who are headlong in their language as in -their actions because of the want of forbearance and self-restraining -patience. - -Government is at the bottom of all progress. The state or nation that -has the best government progresses most; so the individual who governs -best himself makes the most rapid progress. The native energies of the -human soul press it to activity; controlled they bear it forward in -right paths; uncontrolled they urge it on to probable destruction. No -man is free who has not the command over himself, but allows his -appetites or his temper to control him; and to triumph over these is of -all conquests the most glorious. He who is enslaved to his passions is -worse governed than Athens was by her thirty tyrants. He who indulges -his sense in any excesses renders himself obnoxious to his own reason, -and to gratify the brute in him displeases the man and sets his two -natures at variance. We ought not to sacrifice the sentiments of the -soul to gratify the appetites of the body. Passions are excellent -servants, and when properly trained and disciplined are capable of being -applied to noble purposes; but when allowed to become masters they are -dangerous in the extreme. - -To resist strong impulses, to subdue powerful passions, to silence the -voice of vehement desire, is a strong and noble virtue. And the virtue -rises in height, beauty, and grandeur in proportion to the strength of -the impulses subdued. True virtue is not always visible to the gaze of -the world. It is often still and calm. Composure is often the highest -result of power, and there are seasons when to be still demands -immeasurably higher strength than to act. Think you it demands no power -to calm the stormy elements of passions, to throw off the load of -dejection, to repress every repining thought when the dearest hopes are -withered, and to turn the wounded spirit from dangerous reveries and -wasting grief to the quiet discharge of ordinary duties? Is there no -power put forth when a man, stripped of his property—of the fruits of a -life's labor—quells discontent and gloomy forebodings, and serenely and -patiently returns to the task which providence assigns? We doubt not -that the all-seeing eye of God sometimes discerns the sublimest human -energy under a form and countenance which, by their composure and -tranquillity, indicate to the human spectator only passive virtues. -Individuals who have attained such power are among the great ones of -earth. - -Strength of character consists in two things,—power of will and power -of self-restraint. It requires two things, therefore, for its -existence,—strong feelings and strong command over them. Ofttimes we -mistake strong feelings for strong character. He is not a strong man who -bears all before him, at whose frown domestics tremble and the children -of the household quake; on the contrary, he is a weak man. It is his -passions that are strong; he, mastered by them, is weak. You must -measure the strength of a man by the power of the feelings he subdues, -not by the power of those that subdue him. Did we ever see a man receive -a flagrant injury, and then reply calmly? That is a man spiritually -strong. Or did we ever see a man in anguish stand as if carved out of -solid rock mastering himself, or one bearing a hopeless daily trial -remain silent and never tell the world what cankered his peace? That is -strength. He who with strong passions remains chaste, he who, keenly -sensitive, with manly powers of indignation in him, can be provoked and -yet restrain himself and forgive, these are strong men, the spiritual -heroes. - -A strong temper is not necessarily a bad temper. But the stronger the -temper the greater is the need of self-discipline and self-control. -Strong temper may only mean a strong and excitable will. Uncontrolled it -displays itself in fitful outbreaks of passion; but controlled and held -in subjection, like steam pent up within the mechanism of a steam -engine, it becomes the source of energetic power and usefulness. Some of -the greatest characters in history have been men of strong tempers, but -with equal strength of determination to hold their motive power under -strict regulation and control. He is usually a moral weakling who has no -strong desires or strong temper to overcome; but he who with these fails -to subdue them is speedily ruined by them. - -Man is born for dominion; but he must enter it by conquest, and continue -to do battle for every inch of ground added to his sway. His infant -exertions are put forth to establish the authority of his will over his -physical powers. His after efforts are for the subjection of the will to -the judgment. There are times which come to all of us when our will is -not completely fashioned to our hands, and the restless passions of the -mind hold us in sway—seasons when all of us do and say things which are -unbecoming, unseemly, and which lower and debase us in the opinion of -others and also of ourselves. Self-control, however, is a virtue which -will become ours if we cultivate it properly, if we strive right -manfully for its possession; fight a bitter warfare against -irritability, nervousness, jealousy, and all unkindness of heart and -soul. But it must be cultivated properly. One exercise of it will not -win us the victory. We must, by constant repetition of efforts, obtain -at last the victory which will bring us repose, which will enable us to -say to the raging waves of passion, "Thus far canst thou come, and no -farther." We must be faithful to ourselves, faithful in our watch and -ward over tongue, eye, and hand. It is only by so doing that man comes -to the full development of his powers. It is alike the duty and the -birthright of man. Moderation in all things, and regulating the actions -only by the judgment, are the most eminent parts of wisdom. "He that -ruleth his own spirit is greater than he that taketh a city." - -[Illustration] - - - - -[Illustration: COURAGE.] - - "Prithee, peace! - I dare do all that may become a man. - Who dares do more is none." - - —SHAKSPEARE. - - -[Illustration] - -Courage consists not in hazarding without fear, but being resolutely -minded in a just cause. The brave man is not he who feels no fear—for -that were stupid and irrational—but he whose noble soul subdues its -fears, and bravely dares the danger nature shrinks from. True courage is -cool and calm. The bravest of men have the least of a brutal, bullying -insolence, and in the very time of danger are found the most serene and -free. Rage can make a coward forget himself and fight. But what is done -in fury or anger can never be placed to the account of courage. - -Courage enlarges, cowardice diminishes resources. In desperate straits -the fears of the timid aggravate the dangers that imperil the brave. For -cowards the road of desertion should be kept open. They will carry over -to the enemy nothing but their fears. The poltroon, like the scabbard, -is an incumbrance when once the sword is drawn. It is the same in the -every-day battles of life: to believe a business impossible is the way -to make it so. How many feasible projects have miscarried through -despondency, and been strangled in the birth by a cowardly imagination! -It is better to meet danger than to wait for it. A ship on a lee shore -stands out to sea in a storm to escape shipwreck. Impossibilities, like -vicious dogs, fly before him who is not afraid of them. Should -misfortune overtake, retrench, work harder; but never fly the track. -Confront difficulties with unflinching perseverance. Should you then -fail, you will be honored; but shrink and you will be despised. When you -put your hands to a work, let the fact of your doing so constitute the -evidence that you mean to prosecute it to the end. They that fear an -overthrow are half conquered. - -No one can tell who the heroes are, and who the cowards, until some -crisis comes to put us to the test. And no crisis puts us to the test -that does not bring us up, alone and single-handed, to face danger. It -is comparatively nothing to make a rush with the multitude, even into -the jaws of destruction. Sheep will do that. Armies can be picked from -the gutters, and marched up as food for powder. But when some crisis -singles one out from the multitude, pointing at him the particular -finger of fate, and telling him, "Stand or run," and he faces about with -steady nerve, with nobody else to stand behind, we may be sure the hero -stuff is in him. When such crises come, the true courage is just as -likely to be found in people of shrinking nerves, or in weak and timid -women, as in great, burly people. It is a moral, not a physical trait. -Its seat is not in the temperament, but the will. - -Some people imagine that courage is confined to the field of battle. -There could be no greater mistake. Even contentious men—unavoidably -contentious—are not by any means limited to the battlefield. And there -are other struggles with adverse circumstances—struggles, it may be, -with habits or appetites or passions—all of which require as much -courage and more perseverance than the brief encounter of battle. Enough -to contend with, enough to overcome, lies in the pathway of every -individual. It may be one kind of difficulties, or it may be another, -but plenty of difficulties of some kind or other every one may be sure -of finding through life. There is but one way of looking at fate, -whatever that may be, whether blessings or afflictions,—to behave with -dignity under both. We must not lose heart, or it will be the worse both -for ourselves and for those whom we love. To struggle, and again and -again to renew the conflict,—_this_ is life's inheritance. He who never -falters, no matter how adverse may be the circumstances, always enjoys -the consciousness of a perpetual spiritual triumph, of which nothing can -deprive him. - -Though the occasions of high heroic daring seldom occur but in the -history of the great, the less obtrusive opportunities for the exercise -of private energy are continually offering themselves. With these -domestic scenes as much abound as does the tented field. Pain may be as -firmly endured in the lonely chamber as amid the din of arms. -Difficulties can be manfully combated, misfortune bravely sustained, -poverty nobly supported, disappointments courageously encountered. Thus -courage diffuses a wide and succoring influence, and bestows energy -apportioned to the trial. It takes from calamity its dejecting quality, -and enables the soul to possess itself under every vicissitude. It -rescues the unhappy from degradation and the feeble from contempt. - -The greater part of the courage that is needed in the world is not of an -heroic kind. There needs the common courage to be honest, the courage to -resist temptation, the courage to speak the truth, the courage to be -what we really are, and not to pretend to be what we are not, the -courage to live honestly within our own means, and not dishonestly upon -the means of others. The courage that dares to display itself in silent -effort and endeavor, that dares to endure all and suffer all for truth -and duty, is more truly heroic than the achievements of physical valor, -which are rewarded by honors and titles, or by laurels, sometimes -steeped in blood. It is moral courage that characterizes the highest -order of manhood and womanhood. Intellectual intrepidity is one of the -vital conditions of independence and self-reliance of character. A man -must have the courage to be himself, and not the shadow or the echo of -another. He must exercise his own powers, think his own thoughts, and -speak his own sentiments. He must elaborate his own opinions, and form -his own convictions. - -It has been said that he who dares not form an opinion must be a coward; -he who will not must be an idler; he who can not must be a fool. Every -enlargement of the domain of knowledge which has made us better -acquainted with the heavens, with the earth, and with ourselves, has -been established by the energy, the devotion, the self-sacrifice, and -the courage of the great spirits of past times, who, however much they -may have been oppressed or reviled by their contemporaries, now rank -among those whom the enlightened of the human race most delight to -honor. - -The passive endurance of the man or woman who for conscience' sake is -found ready to suffer and endure in solitude, without so much as the -encouragement of even a single sympathizing voice, is an exhibition of -courage of a far higher kind than that displayed in the roar of battle, -where even the weakest feels encouraged and inspired by the enthusiasm -of sympathy and the power of numbers. Time would fail to tell of the -names of those who through faith in principles, and in the face of -difficulties, dangers, and sufferings, have fought a good fight in the -moral warfare of the world, and been content to lay down their lives -rather than prove false to their conscientious convictions of the truth. - -The patriot who fights an always losing battle, the martyr who goes to -death amid the triumphant shouts of his enemies, the discoverer, like -Columbus, whose heart remains undaunted through years of failure, are -examples of the moral sublime which excites a profounder interest in the -hearts of men than even the most complete and conspicuous success. By -the side of such instances as these, how small by comparison seem the -greatest deeds of valor, inciting men to rush upon death and die amid -the frenzied excitement of physical warfare. - -[Illustration] - - - - -[Illustration: CHARITY.] - - "The primal duties shine aloft like stars, - The charities that soothe and heal and bless - Lie scattered at the feet of man like flowers." - - —WORDSWORTH. - - -[Illustration] - -Charity, like the dew from heaven, falls gently on the drooping flowers -in the stillness of night. Its refreshing and revivifying effects are -felt, seen, and admired. It flows from a good heart and looks beyond the -skies for approval and reward. It never opens, but seeks to heal, the -wounds inflicted by misfortune. It never harrows up, but strives to -calm, the troubled mind. - -Charity is another name for disinterested love—the humane, sympathetic -feeling—that which seeks the good of others; that which would pour out -from the treasures of its munificence gifts of good things upon all. It -is that feeling that gave the world a Howard, a Fenelon, a Fry. It is -that feeling that leads on the reformer, which inspires the -philanthropists, which blesses, and curses not. It is the good Samaritan -of the heart. It is that which thinketh no evil, and is kind, which -hopeth all things, believeth all things, endureth all things. It is the -angel of mercy, which forgives seventy and seven times, and still is -rich in the treasures of pardon. It visits the sick, soothes the pillow -of the dying, drops a tear with the mourner, buries the dead, cares for -the orphan. It delights to do offices of good to those cast down, to -relieve the suffering of the oppressed and distressed, to proclaim the -Gospel to the poor. Its words are more precious than rubies; its voice -is sweeter than honey; its hand is softer than down; its step as gentle -as love. - -Whoever would be respected and beloved; whoever would be useful and -remembered with pleasure when life is over, must cherish this virtue. -Whoever would be truly happy and feel the real charms of goodness must -cultivate this affection. It becomes, if possible, more glorious when we -consider the number and extent of its objects. It is as wide as the -world of suffering, deep as the heart of sorrow, extensive as the wants -of creation, and boundless as the kingdom of need. Its spirit is the -messenger of peace, holding out to quarreling humanity the flag of -truce. It is needed every-where, in all times and places, in all trades, -professions, and callings of profit or honor which men can pursue. In -the home life there is too often a lack of charity; it should be -considered as a sacred duty to long and well cultivate it, to exercise -it daily, and to guard well its growth. The peace and happiness of the -world depends greatly upon it. Nothing gives a sweeter charm to youth -than an active charity, a disposition kind to all. Who can properly -estimate the powers and sweetness of an active charity? - -He who carries ever with him the spirit of boundless charity to man -often does good when he knows not of it. An influence seems to go forth -from him which soothes the distressed, encourages the drooping, -stimulates afresh the love of virtue, and begets its own image and -likeness in all beholders. Without the exercise of this grace it is -impossible to make domestic and social life delightful. Deeds and words -of conventional courtesy grown familiar are comparatively empty forms. -The charitable soul carries with it a charmed atmosphere of peace and -love, breathing which all who come within its benign influence unfold -their noblest qualities, and develop their most amiable traits. -Inharmonious influences are neutralized, the harsh discipline of life is -changed to wholesome training, the crooked places are made straight, and -the rough smooth. - -The uncharitable and censorious are generally found among the narrow and -bigoted, and those who have never read the full page of their own heart -or been subject to various and crucial tests. How can a man whose temper -is phlegmatic judge justly of him whose blood is fiery, whose nature is -tropical, and whose passions mount in an instant, and as quickly -subside? How can one in the seclusion of private life accurately measure -the force of the influence those are subjected to who live and act in -the center of vast and powerful civil and social circles? The more you -mix with men the less you will be disposed to quarrel, and the more -charitable and liberal will you become. The fact that you do not -understand another is quite as likely to be your fault as his. There are -many chances in favor of the conclusion that when you feel a lack of -charitable feeling it is through your own ignorance and illiberality. -This will disappear as your knowledge of men grows more and more -complete. Hence keep your heart open for every body, and be sure that -you shall have your reward. You will find a jewel under the most uncouth -exterior, and associated with comeliest manners and the oddest ways and -the ugliest faces you will find rare virtues, fragrant little -humanities, and inspiring heroisms. - -How glorious the thought of the universal triumph of charity! How grand -and comprehensive the theme! The subject commands the profound attention -of good men and of angels. Under the direful influence of its -antagonistic principle man has trampled upon the rights of fellow-man, -and waded through rivers of human blood, to satisfy his thirst for -vengeance. Its footsteps have been marked with the blood of slaughtered -millions. Its power has shivered kingdoms and destroyed empires. When -men shall be brought into subjection to the law of charity the angel of -peace will take up its abode with the children of men. Wars and rumors -of wars will cease. Envy and revenge will hide their diminished heads. -Falsehood and slander will be unknown. Sectarian walls will crumble to -dust. Then this world will be transformed into a paradise, in which -every thing that is beautiful and lovely shall grow and bloom. -Disinterested and benevolent acts will abound. Sorrow and disappointments -will flee away, and peace, sunshine, and joy will beautify and adorn -life. - -Death always makes a beautiful appeal to charity. When we look upon the -dead form, so composed and still, the kindness and the love that are in -us all come forth. The grave covers every error, buries every defect, -extinguishes every resentment. From its peaceful bosom spring none but -fond regrets and tender recollections. Who can look upon the grave even -of an enemy and not feel a compunctious throb that he should ever have -warred with the poor handful of dust that lies moldering before him? - -Charity stowed away in the heart, like rose leaves in a drawer, sweetens -all the daily acts of life. Little drops of rain brighten the meadow; -acts of charity brighten the world. We can conceive of nothing more -attractive than the heart when filled with the spirit of charity. -Certainly nothing so embellishes human nature as the practice of this -virtue; a sentiment so genial and so excellent ought to be emblazoned -upon every thought and act of our life. This principle underlies the -whole theory of Christianity, and in no other person do we find it more -happily exemplified than in the life of our Savior who, while on earth, -"went about doing good." - - - - -[Illustration: KINDNESS.] - - -[Illustration] - -Kindness is the music of good-will to men, and on this harp the smallest -fingers in the world may play heaven's sweetest tunes on earth. Kindness -is one of the purest traits that find a place in the human heart. It -gives us friends wherever we may chance to wander. Whether we dwell with -the savage tribes of the forest or with civilized races, kindness is a -language understood by the former as well as the latter. Its influence -never ceases. Started once, it flows onward like the little mountain -rivulet in a pure and increasing stream. To show kindness it is not -necessary to give large sums of money, or to perform some wonderful deed -that will immortalize your name. It is the tear dropped with the mother -as she weeps over the bier of her departed child; it is the word of -sympathy to the discouraged and the disheartened, the cup of cold water -and the slice of bread to the hungry one. - -Kindness makes sunshine wherever it goes. It finds its way into the -hidden chambers of the heart, and brings forth golden treasures, which -harshness would have sealed up forever. Kindness makes the mother's -lullaby sweeter than the song of the lark, and renders the care-worn -brow of the father and man of business less severe in its expression. It -is the water of Lethe to the laborer, who straightway forgets his -weariness born of the burden and heat of the day. Kindness is the real -law of life, the link that connects earth with heaven, the true -philosopher's stone, for all it touches it turns into virgin gold; the -true gold, wherewith we purchase contentment, peace, and love. Would you -live in the remembrance of others after you shall have passed away? -Write your name on the tablets of their hearts by acts of kindness, -love, and mercy. - -Kindness is an emotion of which we ought never to feel ashamed. -Graceful, especially in youth, is the tear of sympathy and the heart -that melts at the tale of woe. We should not permit ease and indulgence -to contract our affection, and wrap us up in a selfish enjoyment; but we -should accustom ourselves to think of the distresses of human life and -how to relieve them. Think of the solitary cottage, the dying parent, -and the weeping child. A tender-hearted and compassionate disposition, -which inclines men to pity and to feel the misfortunes of others as its -own, is of all dispositions the most amiable, and though it may not -receive much honor, is worthy of the highest. Kindness is the very -principle of love, an emanation of the heart, which softens and -gladdens, and should be inculcated and encouraged in all our intercourse -with our fellow beings. - -Kindness does not consist in gifts, but in gentleness and generosity of -spirit. Men may give their money, which comes from their purse, and -withhold their kindness, which comes from the heart. The kindness which -displays itself in giving money does not amount to much, and often does -quite as much harm as good; but the kindness of true sympathy, of -thoughtful help, is never without beneficent results. The good temper -that displays itself in kindness must not be confounded with passive -goodness. It is not by any means indifferent, but largely sympathetic. -It does not characterize the lowest, but the highest classes of society. - -True kindness cherishes and actively promotes all reasonable -instrumentalities for doing practical good in its own time, and, looking -into futurity, sees the same spirit working on for the eventual -elevation and happiness of the race. It is the kindly disposed men who -are the active men of the world, while the selfish and the skeptical, -who have no love but for themselves, are its idlers. How easy it is for -one benevolent being to diffuse pleasure around him, and how truly is -one fond heart a fountain of gladness, making every thing in its -vicinity to freshen into smiles. Its effect on stern natures is like the -Spring rain, which melts the icy covering of the earth, and causes it to -open to the beams of heaven. - -In the intercourse of social life it is by little acts of watchful -kindness recurring daily and hourly—and opportunities of doing kindness -if sought for are constantly starting up—it is by words, by tones, by -gestures, by looks that affection is won and preserved. He who neglects -these trifles, yet boasts that, whenever a great sacrifice is called -for, he shall be ready to make it, will rarely be loved. The likelihood -is he will not make it, and if he does, it will be much rather for his -own sake than for his neighbor's. Life is made up, not of great -sacrifices or duties, but of little things, in which smiles and kindness -and small obligations, given habitually, are what win and preserve the -heart and secure comfort. The little unremembered acts of kindness and -of love are the best portion of a good man's life. Those little nameless -acts which manifest themselves by tender and affectionate looks and -little kind acts of attention do much to increase the happiness of life. - -Little kindnesses are great ones. They drive away sadness, and cheer up -the soul beyond all common appreciation. They are centers of influence -over others, which may accomplish much good. When such kindnesses are -administered in times of need, they are like "apples of gold in pictures -of silver," and will be long remembered. A word of kindness in a -desperate strait is as welcome as the smile of an angel, and a helpful -hand-grasp is worth a hundred-fold its cost, for it may have rescued for -all future the most kingly thing on earth—_the manhood of a man_. - -It should not discourage us if our kindness is unacknowledged; it has -its influence still. Good and worthy conduct may meet with an unworthy -or ungrateful return; but the absence of gratitude on the part of the -receiver can not destroy the self-approbation which recompenses the -giver. The seeds of courtesy and kindness may be scattered around with -so little trouble and expense that it seems strange that more do not -endeavor to spread them abroad. Could they but know the inward peace -which requites the giver for a kindly act, even though coldly received -by the one to be benefited, they would not hesitate to let the kindly -feelings, latent in us all, have free expression. Kindly efforts are not -lost. Some of them will inevitably fall on good ground, and grow up into -benevolence in the minds of others, and all of them will bear fruit of -happiness in the bosom whence they spring. It is better never to receive -a kindness than not to bestow one. Not to return a benefit is the -greater sin, but not to confer it is the earlier. - -The noblest revenge we can take upon our enemies is to do them a -kindness. To return malice for malice and injury for injury will afford -but a temporary gratification to our evil passions, and our enemies will -only be rendered more and more bitter against us. But to take the first -opportunity of showing how superior we are to them by doing them a -kindness, or by rendering them a service, is not only the nobler way, -but the sting of reproach will enter deeply into their souls, and while -unto us it will be a noble retaliation, our triumph will not -unfrequently be rendered complete, not only by beating out the malice -that had otherwise stood against us, but by bringing repentant hearts to -offer themselves at the shrine of friendship. A more glorious victory -can not be gained over another man than this, that when the injury began -on his part the kindness should begin on ours. - -The tongue of kindness is full of pity, love, and comfort. It speaks a -word of comfort to the desponding, a word of encouragement to the -faint-hearted, of sympathy to the bereaved, of consolation to the dying. -Urged on by a benevolent heart, it loves to cheer, console, and -invigorate the sons and daughters of sorrow. Kind words do not cost -much. They never blister the tongue or lips, and no mental trouble ever -arises therefrom. Be not saving of kind words and pleasing acts; for -such are fragrant gifts, whose perfume will gladden the heart and -sweeten the life of all who hear or receive them. Words of kindness -fitly spoken are indeed both precious and beautiful; they are worth much -and cost little. - -Kind words are like the breath of the dew upon the tender plants, -falling gently upon the drooping heart, refreshing its withered -tendrils, and soothing its woes. Bright oases are they in life's great -desert. Who can estimate the pangs they have alleviated, or the good -works they have accomplished? Long after they are uttered do they -reverberate in the soul's inner chamber, and, like low, sweet strains of -music, they serve to quell the memory of bitterness or of personal -wrong, to lead the heart to the sunnier paths of life. And when the -heart is sad, and, like a broken harp, the chords of pleasure cease to -vibrate, how peculiarly acceptable then are kind words from others! - -Who can rightly estimate the ultimate effect of one kind word fitly -spoken? One little word of tenderness gushing in upon the soul will -sweep long-neglected chords and awaken the most pleasant strains. Kind -words are like jewels in the heart, never to be forgotten, but perhaps -to cheer by their memory a long, sad life, while words of cruelty are -like darts in the bosom, wounding and leaving scars that will be borne -to the grave by their victim. Speak kindly in the morning; it lightens -all the cares of the day, and makes the household and other affairs move -along more smoothly. Speak kindly at night; for it may be that before -dawn some loved one may finish his or her space of life, and it will be -too late to ask forgiveness. Speak kindly at all times; it encourages -the downcast, cheers the sorrowing, and very likely awakens the erring -to earnest resolves to do better, with strength to keep them. Always -leave home with kind words; for they may be the last. Kind words are the -bright flowers of earthly existence; use them, and especially around the -fireside circle. They are jewels beyond price, and powerful to heal the -wounded heart, and make the weighed-down spirit glad. - -[Illustration] - - - - -[Illustration: BENEVOLENCE.] - - -[Illustration] - -Doing good is the only certain happy action of a man's life. The very -consciousness of well-doing is in itself ample reward for the trouble we -have been put to. The enjoyment of benevolent acts grows upon -reflection. Experience teaches this so truly, that never did any soul do -good but he came readier to do the same again with more enjoyment. Never -was love or gratitude or bounty practiced but with increasing joy, which -made the practicer more in love with the fair act. - -If there be a pleasure on earth which angels can not enjoy, and which -they might almost envy man the possession of, it is the power of -relieving distress. If there be a pain which devils might almost pity -man for enduring, it is the death-bed reflection that we have possessed -the power of doing good, but that we have abused and perverted it to -purposed ill. He who has never denied himself for the sake of giving has -but glanced at the joys of benevolence. We owe our superfluity, and to -be happy in the performance of our duty we must exceed it. The joy -resulting from the diffusion of blessings to all around us is the purest -and sublimest that can ever enter the human mind, and can be understood -only by those who have experienced it. Next to the consolation of divine -grace it is the most sovereign balm to the miseries of life, both in him -who is the object of it, and in him who exercises it. - -In all other human gifts and possessions, though they advance nature, -yet they are subject to excess. For so we see, that by aspiring to be -like God in power, the angels transgressed and fell; by aspiring to be -like God in knowledge man transgressed and fell; but by aspiring to be -like God in goodness or love neither man nor angels ever did or shall -transgress, for unto that imitation we are called. A life of passionate -gratification is not to be compared with a life of active benevolence. -God has so constituted our natures that a man can not be happy unless he -is or thinks he is a means of doing good. We can not conceive of a -picture of more unutterable wretchedness than is furnished by one who -knows that he is wholly useless in the world. - -A man or woman without benevolence is not a perfect being; they are only -a deformed personality of true manhood or womanhood. In every heart -there are many tendencies to selfishness; but the spirit of benevolence -counteracts them all. In a world like this, where we are all so needy -and dependent, where our interests are so interlocked, where our lives -and hearts overlap each other and often grow together, we can not live -without a good degree of benevolence. We do most for ourselves when we -do most for others; hence our highest interests, even from a purely -selfish point of view, are in the paths of benevolence. And in a moral -sense we know "that it is more blessed to give than to receive." Good -deeds double in the doing, and the larger half comes back to the donor. -A large heart of charity is a noble thing, and the most benevolent soul -lives nearest to God. Selfishness is the root of evil; benevolence is -its cure. In no heart is benevolence more beautiful than in youth; in no -heart is selfishness more ugly. To do good is noble; to be good is more -noble. This should be the aim Of all the young. The poor and the needy -should occupy a large place in their hearts. The sick and suffering -should claim their attention. The sinful and criminal should awaken -their deepest pity. The oppressed and downtrodden should find a large -place in their compassion. - -Woman appears in her best estate in the exercise of benevolent deeds. -How sweet are her soothing words to the disconsolate! How consoling her -tears of sympathy to the mourning! How fresh her spirit of hope to the -discouraged! How balmy the breath of her love to the oppressed! Man, -too, appears in his best light and grandest aspect when he appears as -the practical follower of Him who went about doing good. He who does -these works of practical benevolence is educating his moral powers in -the school of earnest and glorious life. He is laying the foundation for -a noble and useful career. He is planting the seeds of a charity that -will grow to bless and save the sufferings of our fellow-men. - -Liberality consists less in giving profusely than in giving judiciously, -for there is nothing that requires so strict an economy as our -benevolence. Liberality, if spread over too large a surface, produces no -crop. If over one too small it exuberates in rankness and in weeds. And -yet it requires care to avoid the other extreme. It is better to be -sometimes mistaken than not to exercise charity at all. Though we may -chance sometimes to bestow our beneficence on the unworthy it does not -take from the merit of the act. It is not the true spirit of charity -which is ever rigid and circumspect, and which always mistrusts the -truth of the necessities laid open to it. Be not frightened at the hard -word, "impostor." "Cast thy bread upon the waters." Some have unawares -entertained angels. - -A man should fear when he enjoys only what good he does publicly, lest -it should prove to be the publicity rather than the charity that he -loves. We have more confidence in that benevolence which begins in the -home and diverges into a large humanity than in the world-wide -philanthropy which begins at the outside and converges into egotism. A -man should, indeed, have a generous feeling for the welfare of the whole -world, and should live in the world as a citizen of the world. But he -may have a preference for that particular part in which he lives. -Charity begins at home, but it may and _ought_ to go abroad; still we -have no respect for self-boasting charity which neglects all objects of -commiseration near and around it, but goes to the end of the world in -search of misery for the sake of talking about it. - -Generosity during life is a very different thing from generosity in the -hour of death. One proceeds from genuine liberality and benevolence; the -other from pride or fear. He that will not permit his wealth to do any -good to others while he is living prevents it from doing any good to -himself when he is gone. By an egotism that is suicidal and has a double -edge he cuts himself off from the truest pleasures here, and the highest -pleasures hereafter. To pass a whole life-time without performing a -single generous action till the dying hour, when death unlocks the grasp -upon earthly possessions, is to live like the Talipat palm-tree of the -East, which blossoms not till the last year of its life. It then -suddenly bursts into a mass of flowers, but emits such an odor that the -tree is frequently cut down to be rid of it. Even such is the life of -those who postpone their munificence until the close of their days, when -they exhibit a late efflorescence of generosity, which lacks the -sweet-smelling perfume which good deeds should possess. And when it -appears, like the Talipat flower, it is a sure sign that death is at -hand. They surrender every thing when they see they can not continue to -keep possession, and are at last liberal when they can no longer be -parsimonious. The truly generous man does not wish to leave enough to -build an imposing monument, since there is so much sorrow and suffering -to be alleviated. They enjoy the pleasure of what they give by giving it -when alive and seeing others benefited thereby. - -A conqueror is regarded with awe, the wise man commands our esteem, but -it is the benevolent man who wins our affection. A beneficent person is -like a fountain watering the earth and spreading fertility; it is, -therefore, more delightful and more honorable to give than to receive. -The last, best fruit which comes to late perfection, even in the -kindliest soul, is tenderness towards the hard, forbearance towards the -unforbearant, warmth of heart towards the cold, philanthropy towards the -misanthropic. - - - - -[Illustration: VERACITY.] - - -[Illustration] - -Veracity, or the habitual observance of truth, is a bright and shining -quality on the part of any one who strives to make the most of life's -possibilities. It irradiates all of his surroundings, making plain the -path of duty, and hence the path which leads to the most enduring -success. It is the bond of union and the basis of human happiness. -Without this virtue, there is no reliance upon language, no confidence -in friendship, no security in promises and oaths. - -Truth is always consistent with itself, and needs nothing to help it -out. It is always near at hand, and sits upon our lips, and is ready to -drop out before we are aware; whereas a lie is troublesome, and sets a -man's invention upon the rack; and one trick needs many more to make it -good. It is dangerous to deviate far from the strict rule of veracity, -even on the most trifling occasions. However guileless may be our -intentions, the habit, if indulged, may take root, and gain on us under -the cover of various pretenses, till it usurps a leading influence. -Nothing appears so low and mean as lying and dissimulation; and it is -observable that only weak animals endeavor to supply by craft the -defects of strength which nature has given them. Dissimulation in youth -is the forerunner of perfidy in old age. Its first appearance is the -fatal omen of growing depravity and future shame. It degrades parts and -learning, obscures the luster of every accomplishment, and sinks us into -contempt. - -The path of falsehood is a perplexing maze. After the first departure -from sincerity, it is not in our power to stop. One artifice unavoidably -leads on to another, till, as the intricacies of the labyrinth increase, -we are left entangled in our snare. Falsehood is difficult to be -maintained. When the materials of a building are solid stone, very rude -architecture will suffice; but a structure of rotten materials needs the -most careful adjustment to make it stand at all. The love of truth and -right is the grand spring source of integrity. The study of truth is -perpetually joined with the love of virtue. For there is no virtue which -derives not its original from truth; as, on the contrary, there is no -vice which has not its beginning in a lie. Truth is the foundation of -all knowledge and the cement of all society. - -Strict veracity requires something more than merely the speaking of -truth. There are lying looks as well as lying words; dissembling smiles, -deceiving signs, and even a lying silence. Not to intend what you speak -is to give your heart the lie with your tongue; and not to perform what -you promise is to give your tongue the lie with your actions. Deception -exhibits itself in many forms—in reticency on the one hand or -exaggeration on the other; in disguise or concealment; in pretended -concurrence in others' opinions; in assuming an attitude of conformity -which is deceptive; in making promises, or in allowing them to be -implied, which are never intended to be performed; or even in refraining -from speaking the truth when to do so is a duty. There are also those -who are all things to all men, who say one thing and do another. But -those who are essentially insincere fail to evoke confidence, and, in -the end discover that they have only deceived themselves while thinking -they were deceiving others. - -Lying is in some cases the offspring of perversity and vice, and in many -others of sheer moral cowardice. Plutarch calls lying the vice of a -slave. There is no vice, says Lord Bacon, that so covers a man with -shame as to be found false and perfidious. Every lie, great or small, is -the brink of a precipice, the depth of which nothing but Omniscience can -fathom. Denying a fault always doubles it. All that a man can get by -lying and dissembling is that he will not be believed when he speaks the -truth. A liar is subject to two misfortunes, neither to believe nor to -be believed. If falsehood, says Montaigne, like truth, had but one face, -we should be upon better terms; for we should then take the contrary of -what the liar says for certain truth. - -We are not called upon to speak all that we know; that would be folly. -But what a man says should be what he thinks; otherwise it is knavery. -No wrong is ever made better, but always worse, by a falsehood. Even -when detection does not follow, suspicion is always created. Wrong is -but falsehood put in practice. The Chinese have a proverb which says, "A -lie has no legs, and can not stand;" but it has wings and can fly far -and wide. You never can unite, though you may try ever so hard, the -antagonistic elements of truth and falsehood. The man who forgets a -great deal that has happened has a better memory than he who remembers a -great deal that never happened. - -After all, the most natural beauty in the world is honesty and moral -truth; for all beauty is truth. True features make the beauty of a face, -and true proportions the beauty of architecture, as true measure that of -harmony and music. In poetry, truth still is the perfection. Fiction -must be governed by truth, and can only please by its resemblance to -truth. The appearance of reality is necessary to agreeably represent any -passion, and to be able to move others we must be moved ourselves, or at -least seem to be so upon some probable ground. Falsehood itself is never -so susceptible as when she baits her hook with truth, and no opinions so -fatally mislead us as those that are not wholly wrong. No watch so -effectually deceives the wearer as those that are sometimes right. - -Such are the imperfections of mankind that the duplicities, the -temptations, and the infirmities that surround us have rendered the -truth, and nothing but the truth, as hazardous and contraband a -commodity as a man can possibly deal in. Colton says that "pure truth, -like pure gold, has been found unfit for circulation;" and another has -said, "It is dangerous to follow truth too near lest she should kick out -your teeth." The trouble consists not in obeying the behests of strict -veracity, but in lack of prudence and ordinary caution. While all we -tell should be the truth, it is not always necessary to tell all the -truth, unless the other one have a right to know. Silence is always an -alternative with truth. Remember that the silken cords of love must ever -be linked with those of truth; otherwise they will but gall and -irritate, instead of guiding into paths of rectitude. - -[Illustration] - - - - -[Illustration: HONOR.] - - -[Illustration] - -A man of honor! What a glorious title is that! Who would not rather have -it than any that kings can bestow? It is worth all the gold and silver -in the world. He who merits it wears a jewel within his soul and needs -none upon his bosom. "His word is as good as his bond," and if there -were no law in the land one might deal just as safely with him. To take -unfair advantage is not in him. To quibble and guard his speech so that -he leads others to suppose that he means something that he does not -mean, even while they can never prove that it is so, would be impossible -to his frank nature. His speeches are never riddles. He looks you in the -eye and says straight out the things he has to say, and he does unto -others the things he would that they should do to him. - -He is a good son and a good brother. Who ever heard him betray the -faults and follies of his near kindred? And with his friends he proves -himself true, and will not betray the trust friendship imposes on him. -And with strangers you do not find him too curious about the affairs of -others, or too eager to impart information accidentally gleaned by him. -Real honor and esteem are not difficult to be obtained in the world. -They are best won by actual worth and merit rather than by art and -intrigue, which runs a long and ruinous race, and seldom seizes upon the -prize at last. Clear and round dealing is the honor of man's nature, and -mixture of falsehood is like alloy in coin of gold and silver, which may -make the metal work the better, but it embaseth it. - -Honor, like reputation and character, displays itself in little acts. It -is of slow growth. Anciently the Romans worshiped virtue and honor as -gods; they built two temples, which were so seated that none could enter -the temple of honor without passing through the temple of virtue, thus -symbolizing the truth that all honor is founded on virtue. He whose soul -is set to do right finds himself more firmly bound by the principle of -honor than by legal restraints—much more at ease when bound by the law -than when bound by his conscience. He who is actuated by false -principles of honor does not feel thus. True honor is internal, false -honor external. The one is founded on principles, the other on -interests. The one does not ostentatiously proclaim its lofty aims; it -prefers that its conduct and actions demonstrate its purposes. He who is -moved by false honor is constantly worried lest some one should doubt -that he was a man of honor. He is so busily engaged in sustaining his -reputation against fancied attacks on his honor that he finds but little -time to devote to the exercise of those acts which a fine sense of honor -would impel him to do. Such a one may be a libertine, penurious, -proud—may insult his inferiors and defraud his creditors—but it is -impossible for one possessed of true honor to be any of these. - -Honor and virtue are not the same, though true honor is always founded -on virtue. Honor may take her tones and texture from the prevailing -manners and customs of those around us; this renders her vacillating -unless allied to virtue, which is the same in both hemispheres, -yesterday as to-day. When honor is not founded on virtue she becomes -essentially selfish in design, and is unworthy of her name. She is then -unstable and seldom the same, for she feeds upon opinion, and will be as -fickle as her food. She builds a lofty structure on the sandy foundation -of the esteem of those who are, of all beings, the most subject to -change. Combined with virtue she is uniform and fixed, because she looks -for approbation only from Him who is the same at all times. Honor by -herself is capricious in her rewards. She feeds us upon air, and often -pulls down our house to build our monument. She is contracted in her -views, inasmuch as her hopes are rooted on to earth, bounded by time, -and terminated by death. But, when directed by virtue, her hopes become -enlarged and magnified, inasmuch as they extend beyond present -things—even to things eternal. In the storms and tempests of life mere -honor is not to be depended on, because she herself partakes of the -tumult; she also is buffeted by the waves and borne along by the -whirlwind. But virtue is above the storm, and gives to honor a sure and -steadfast anchor, since it is cast into heaven. - -[Illustration] - - - - -[Illustration: POLICY.] - - -[Illustration] - -What is called policy is sometimes spoken of in the same sense as -prudence, but its nature is cunning. It is a thing of many aspects and -of many tongues; it can appear in any form and speak in any language. It -is sometimes called management, but is not worthy of that good name, -inasmuch as it is but a compound of sagacity and deceit, of duplicity -and of meanness. It puts on the semblance of kindness and concern for -your good, but its heart is treachery and selfishness. - -This principle, strange as it may seem, is of very extensive influence. -It is adopted and acted upon by multitudes, who claim to be respectable -and intelligent men, and is not confined to the few or those of the -baser sort. Its devotees may not be aware that this is their ruling -principle of action. They mistake its meaning by giving it a wrong name. -They call it prudence, discretion, wisdom. Alas! it is not guided by the -high principles of integrity, which beautify and adorn those noble -attributes of perfect manhood. Its appropriate name is policy, the -sister of cunning, the child of deception and duplicity. - -This principle of double dealing, of artful accommodation and -management, is eminently characteristic of the present age. It meets -every man on his blind side, and by stratagem makes a tool of him to -accomplish its own wily and selfish purposes. If he is weak, it deceives -him by its artifices; if he is vain, it puffs up his vanity by flattery; -if he is avaricious, it allures him with the prospect of gain; if he is -ambitious, it promises him promotion; if he is timid, it threatens him. -Its leading maxim is, "The end justifies the means," and, in pursuing -its end, it sticks at nothing that promises success. It may be traced in -all departments of business and through all grades of society, from the -grand councils of the nation to the little town or parish meeting. -Instead of acting in open daylight, pursuing the direct and -straightforward path of rectitude and duty, you see men extensively -putting on false appearances, working in the dark, and carrying their -plans by stratagem and deceit; nothing open, nothing direct and honest; -one thing is said, and another thing is meant. When you look for a man -in one place, you find him in another. With flattering lips and a double -heart do they speak. Their language and conduct do not proceed from -fixed principles and open-hearted sincerity, but from a spirit of -duplicity and selfish policy. - -Prudence, caution, and business management are not only a necessity, but -are commended as the price of success in worldly affairs. They have the -sanction of our best judgment, and offend no moral sense of right. But -against mere policy every young man who has any desire of lasting -respectability and influence ought most carefully be on his guard. -Nothing can be more fatal to reputation and success in life than to -acquire the character of an artful intriguer, one who does all things -with the ulterior design of furthering his own ends. He may succeed for -a time; but he will soon be found out, and when found out will be -despised. He who acts on this principle thinks that nobody knows it; but -he is wretchedly mistaken. The thin disguise that is thrown over the -inner man is soon seen through by every one, and while he prides himself -on being very wise and keeping his designs out of sight, all persons of -the least discernment perfectly understand him, and despise him for -thinking he could make fools of them. - -People often mistake policy for discretion. There is a wide difference -between the two traits. Policy is only the mimic of discretion, but may -pass current with the mass in the same manner as vivacity is often -mistaken for wit and gravity for wisdom. Policy has only private, -selfish aims, and stops at nothing which may render these successful. -Discretion has large and extended views, and, like a well-formed eye, -commands a wide horizon. Policy is a kind of short insight that -discovers the minutest objects that are close at hand, but is not able -to discover things at a distance. The whole power of policy is private; -to say nothing and to do nothing is the utmost of its reach. Yet men -thus narrow by nature and mean by art are sometimes able to rise by the -miscarriage of bravery and openness of integrity, and, watching failures -and snatching opportunities, obtain advantages which belong to higher -characters. - -The observant man will not calculate any essential difference from mere -appearances. The light laughter that bubbles on the lips, often mantles -over brackish depths of sadness, and the serious look may be the sober -veil that covers a divine peace. The bosom may ache beneath diamond -broaches, or a blithe heart dance under coarse wool sacks. By a kind of -fashionable discipline the eye is taught to brighten, the lip to smile, -and the whole countenance to emanate the semblance of friendly welcome, -while the bosom is unwarmed by a single spark of genuine kindness and -good-will. Grief and anxiety lie hidden under the golden robes of -prosperity, and the gloom of calamity is often cheered by the secret -radiations of hope and comfort, as in the works of nature the bog is -sometimes covered with flowers and the mine concealed in barren crags. -Beware, so long as you live, of judging men by the outward appearance. - -But nothing feigned or violent can last long. Life becomes manifest. It -will declare itself, and at last the worthless disguises are worn off. -Hence, the lesson that the wise man should learn is to guard against -mere appearances in others, but for himself to pursue the straightforward, -open course, and in a world of deceit and intrigue show himself a man -that can be relied on. Thus will his life be influential for good, and -after he is gone his memory will be revered as that of an upright man. - -[Illustration] - - - - -[Illustration: EGOTISM.] - - -[Illustration] - -There is one quality which brings to its possessor naught but ridicule, -or, what is still worse, positive dislike: it is sometimes called -self-conceit, but more commonly and more forcibly expressed by egotism. - -Egotism and skepticism are always miserable companions in life, and are -especially unlovable in youth. The egotist is next door to a fanatic. -Constantly occupied with self, he has no thoughts to spare for others. -He refers to himself in all things, thinks of himself, and studies -himself, until his own little self becomes his ruling principle of -action. The pests of society are egotists. There are some men whose -opposition can be reckoned upon against every thing that has not -emanated from themselves. He that falls in love with himself will have -no rivals. The egotist's code is, Every thing for himself, nothing for -others. Hence it is by reason of their selfishness that they find the -world so ugly, because they can only see themselves in it. - -An egotist is seldom a man of brilliant parts. A talented or sensible -man is apt to drop out of his narration every allusion to himself. He is -content with putting his theme on its own ground. You shall not tell me -you have learned to know most men. Your saying so disproves it. You -shall not tell me by their titles what books you have read. You shall -not tell me your house is the best and your pictures the finest. You -shall make me feel it. I am not to infer it from your conversation. It -is a false principle, because we are entirely occupied with ourselves, -we must equally occupy the thoughts of others. The contrary inference is -but the fair one. We are such hypocrites that whatever we talk of -ourselves, though our words may sound humble, our hearts are nearly -always proud. When all is summed up, a man never speaks of himself -without loss; his accusation of himself is always believed, his praises -never. This love of talking of self is a disease that, like influenza, -falls on all constitutions. It is allowable to speak of yourself, -provided you do not continually advance new arguments in your favor. But -abuse of self is nearly as bad, since we can not help suspecting that -those who abuse themselves are, in reality, angling for approbation. - -Ofttimes we dislike egotism in others simply because of our own. We feel -it a slight, when we are by, that one should talk of himself, or seek to -entertain us with his own interests instead of asking us ours. He who -thinks he can find in himself the means of doing without others is much -mistaken. But he who thinks others can not do without him is still more -mistaken. Conceit is the most contemptible and one of the most odious -qualities in the world. It is vanity drawn from all other shifts, and -forced to appeal to itself for admiration. It is to nature what paint is -to beauty; it is not only needless, but it impairs what it would -improve. He who gives himself airs of importance exhibits the -credentials of impotence. He that fancies himself very enlightened -because he sees the deficiency of others may be very ignorant because he -has not studied his own. In the same degree as we overrate ourselves we -shall underrate others; for injustice allowed at home is not likely to -be corrected abroad. - -It is this unquiet love of self that renders us so sensitive. It is an -instrument useful, but dangerous. It often wounds the hand that makes -use of it, and seldom does good without doing harm. The sick man who -sleeps ill thinks the night long. We exaggerate all the evils which we -encounter; they are great, but our sensibility increases them. Man -should not prize himself by what he has; neither should others prize him -by what he professes to have, or what he by vigorous talk constantly -lays claim to possess. We should seek the more valuable qualities which -lie hidden in his true self. He mistakes who values a jewel by its -golden frame, or a book by its silver clasps, or a man by reason of his -estates or profession. - -The true measure of success always lies between two extremes. Egotism -and overweening self-conceit are indeed deplorable blemishes in any -character; but we, perhaps, forget that he who is totally destitute of -them presents but a sorry figure in the world's battle-field. He lacks -individuality, and lacks the courage to push forward his own interests. -In this aggressive age it will not do to be destitute of a right degree -of self-confidence. Lacking this, men are too often deterred from taking -that position for which their talents eminently fit them, and at last -have only vain regrets as they contemplate life's failures. Egotism is -as distinct and separate from a manly self-confidence in one's own -powers as the unsightly block of marble is to the finished statuette, -which consists, indeed, of the same materials as the former, but so -softened and modified as to be an object of admiration to all. Nor is it -difficult to draw the dividing lines. Egotism exultingly proclaims to -all, "Look at me. What strength, what ability, what talents are mine! -Who so graceful? who so gifted? who so competent to be placed in -position of honor or authority as I? I am sure of success. Behold my -triumph!" The man who is withal modest, yet feels that he possesses -acquisitions and gifts, says: "True, the way is long, the time -discouraging, but what has been done can be done. I can but make the -effort, and go forward to the best of my ability; and if so be I fail, -with a brave heart and a cheerful face I will do what duty points out; -but if success crowns my efforts, I will so use my advantages that all -may be benefited." - - - - -[Illustration: VANITY.] - - -[Illustration] - -There is no vice or folly that requires so much nicety and skill to -manage as vanity, nor any which, by ill-management, makes so -contemptible a figure. The desire of being thought wise is often a -hindrance to being so, for such a one is often more desirous of letting -the world see what knowledge he hath than to learn of others that which -he wants. Men are more apt to be vain on account of those qualities -which they fondly believe they have than of those which they really -possess Some would be thought to do great things who are but tools or -instruments, like the fool who fancied he played upon the organ when he -only blew the bellows. - -Be not so greedy of popular applause as to forget that the same breath -which blows up a fire may blow it out again. Vanity, like laudanum and -other poisonous medicines, is beneficial in small, though injurious in -large, quantities. Be not vain of your want of vanity. When you hear the -phrase, "I may say without vanity," you may be sure some characteristic -vanity will follow in the same breath. The most worthless things are -sometimes most esteemed. It is not all the world that can pull an humble -man down, because God will exalt him. Nor is it all the world that can -keep a proud man up, because God will debase him. - -Vanity feeds voraciously and abundantly on the richest food that can be -served up, or can live on less and meaner diet than any thing of which -we can form a conception. The rich and the poor, learned and ignorant, -strong and weak,—all have a share in vanity. The humblest Christian is -not free from it, and when he is most humble the devil will flatter his -vanity by telling him of it. On the other hand, it is with equal -relish that it feeds upon vulgarity, coarseness, and fulsome -eccentricity,—every thing, in short, by which a person can attract -attention. It often takes liberality by the hand, prompts advice, -administers reproof, and sometimes perches visibly and gayly on the -prayers and sermons in the pulpit. It is an ever-present principle of -human nature—a wen on the heart of man; less painful, but equally -loathsome as a cancer. It is of all others the most baseless propensity. - -O vanity, how little is thy force acknowledged or thine operations -discerned! How wantonly dost thou deceive mankind under different -disguises! Sometimes thou dost wear the face of pity; sometimes of -generosity; nay, thou hast the assurance to put on the robes of religion -and the glorious ornaments that belong only to heroic virtue. Vanity is -the fruit of ignorance. It thrives most in those places never reached by -the air of heaven or the light of the sun. It is a deceitful sweetness, -a fruitless labor, a perpetual fear, a dangerous honor; her beginning is -without providence, but her end not without repentance. Vanity is so -constantly solicitous of self that even where its own claims are not -interested it indirectly seeks the aliment which it loves by showing how -little is deserved by others. - -Charms which, like flowers, lie on the surface—such as preserve figure -and dress—conduce to vanity. On the contrary, those excellencies which -lie down, like gold, and are discovered with difficulty—such as -profoundness of intellect and morality—leave their possessors modest -and humble. Vanity ceases to be blameless, even if it is not ennobled, -when it is directed to laudable objects, when it prompts us to great and -generous actions. Vanity is, indeed, the poison of agreeableness, yet -even a poison, when skillfully employed, has a salutary effect in -medicine; so has vanity in the commerce and society of the world. - -Some intermixture of vainglorious tempers puts life into business, and -makes a fit composition for grand enterprises and hazardous endeavors; -for men of solid and sober natures have more of the ballast than the -sail. Vanity is, in one sense, the antidote to conceit, for, while the -former makes us all nerve to the opinions of others, the latter is -perfectly satisfied with its opinion of itself. A vain man can not be -altogether rude. Desirous as he is of pleasing he fashions his manners -after those of others. Therefore, let us give vanity fair quarter -wherever we meet with it, being persuaded that it is often productive of -good to its possessor, and to others who are within its sphere of -action. - -Vanity pervades the whole human family to a greater or less degree, as -the atmosphere does the globe. It is so anchored in the heart of man -that not only in the lower walks of life but in the higher all wish to -have their admirers. Those who write against it wish to have the glory -of writing well, and those who read it wish the glory of reading well. -Vanity calculates but poorly on the vanity of others. What a virtue we -should distill from frailty! what a world of pain we would save our -brethren, if we would suffer our weakness to be the measure of theirs! - -We would rather contend with pride than vanity, because pride has a -stand-up way of fighting. You know where it is. It throws its black -shadow on you, and you are not at a loss where to strike. But vanity is -such a delusive and multified failing that men who fight vanities are -like men who fight midgets and butterflies. It is much easier to chase -them than to hit them. Vanity may be likened to the mouse nibbling about -in the expectation of a crumb; while pride is apt to be like the -butcher's dog, who carries off your steak and growls at you as he goes. -Pride is never more offensive than when it condescends to be civil; -whereas vanity, whenever it forgets itself, naturally assumes good -humor. - -Extinguish vanity in the mind, and you naturally retrench the little -superfluities of garniture and equipage. The flowers will fall of -themselves when the root that nourishes them is destroyed. We have -nothing of which we should be vain, but much to induce humility. If we -have any good qualities they are the gift of God. Let every one guard -against this all-pervading principle, and teach their children that it -is the shadow of a shade. - -[Illustration] - - - - -[Illustration: SELFISHNESS.] - - -[Illustration] - -There is nothing in the world so malignant and destructive in its nature -and tendency as selfishness. It has done all the mischief of the past, -and is destined to do all the mischief of the unseen future. It has -destroyed the temporal and eternal interests of millions in times past, -and it is morally certain that it will destroy the interests of millions -yet to come. It is the source of all the sins of omission and commission -which are found in the world. We shall not see a wrong take place but -that the actor is moved by his own private, personal, and selfish -nature. - -Selfishness is a vice utterly at variance with the happiness of him who -harbors it, for the selfish man suffers more from his selfishness than -he from whom that selfishness withholds some important benefit. He that -sympathizes in all the happiness of others perhaps himself enjoys the -safest happiness, and he who is warned by all the folly of others has -perhaps attained the soundest wisdom. But such is the blindness and -suicidal selfishness of mankind that things so desirable are seldom -pursued, things so accessible seldom attained. The selfish person lives -as if the world were made altogether for him, and not he for the world; -to take in every thing, and part with nothing. - -Selfishness contracts and narrows our benevolence, and causes us, like -serpents, to infold ourselves within ourselves, and to turn out our -stings to all the world besides. As frost to the bud and blight to the -blossom, even such is self-interest to friendship, for confidence can -not dwell where selfishness is porter at the gate. The essence of true -nobility is neglect of self. Let the thought of self pass in, and the -beauty of a great action is gone, like the bloom from a soiled flower. -Selfishness is the bane of all life. It can not enter into any -life—individual, family, or social—without cursing it. It maintains -its ground by tenacity and contention, and engenders strife and discord -where all before was peace and harmony. - -Few sins in the world are punished more constantly or more certainly -than that of selfishness. It dwarfs all the better nature of man. It -takes from him that feeling of kindly sympathy for others' good, which -is one of the most pleasing traits of manhood, and in its stead sets up -self as the one whose good is to be chiefly sought. It makes self the -vortex instead of the fountain, so that, instead of throwing out, he -learns only to draw in. These withering effects are to be seen not only -in the high roads and public places of life, but in the nooks and -by-lanes as well. Not alone among conquerors and kings, but among the -humble and obscure; in the dissembling artifices of trade; in the -unsanctified lust of wealth; in the devoted pursuit of station and -power; confederated with the worst feelings and most depraved designs. - -In proportion as we contract and curtail our feelings, so do we confine -and limit our minds. If all our thoughts, plans, and purposes tend only -to the advancement of self, we may be sure they will become as -insignificant as their object, and instead of embracing in their scope -the welfare of many, rendering us an object of endearment to others, -they will become dwarfed and conceited, and fall far short of the -liberality and public spirit by which we attach others to our cause. -Unselfish and noble acts are the most radiant epochs in the history of -souls, points from which we date a larger growth of thought and feeling. -When wrought in earliest youth, they lie in the memory of age, like the -coral islands, green and sunny, waving with the fruits of a southern -clime amidst the melancholy waste of water. - -The vice of selfishness displays itself in many ways. In an extreme form -it is termed avarice, and shows itself in an insatiable desire to gather -wealth. As heat changes the hitherto brittle metal into the elastic, -yielding, yet deadly Damascus blade, so, when the demon of avarice finds -lodgment in the heart of man, it changes all his better nature. It may -find him delighting to do good and relieving the wants of others; it -leaves him one whose whole energy and power are turned to the -advancement of self alone. This is the grand center to which all his -efforts tend. There is no length to which an avaricious man will not go -in his mad career. In order that wealth may be his he will run almost -any risks, stand any privation, and will sacrifice not only his own -comfort and happiness, but that also of his friends and associates, or -even of his own family circle. His mind is never expanded beyond the -circumference of the almighty dollar. He thinks not of his immortal -soul, his accountability to God, or of his final destiny. Selfishness in -its worst form has complete possession of his heart. It is the ruling -principle of his life. One strange feature about this form of -selfishness is that it ultimately defeats its own ends. Its possessor is -an Ishmael in the community. He passes to the grave without tasting the -sweets of friendship or the comforts of life. Striving for wealth in -order that he may have wherewith to procure happiness, he ends with the -sacrifice of all the means of enjoyment in order that he may augment his -wealth more rapidly. - -The closing hours of a life of selfishness must be clouded with many -painful thoughts. Chances for doing good passed unimproved. In order -that some slight personal advantage might be gained kindly feelings were -suppressed. The heart, which was intended to beat with compassion for -others, has become contracted to a narrow circle, and life, that -inestimable gift of Providence, instead of drawing to its close a -rounded and complete whole, has been stinted and dwarfed, and passes on -to the other world but illy prepared for the great changes wrought by -the hand of death. - - - - -[Illustration: OBSTINACY.] - - -[Illustration] - -Obstinacy and contention are common qualities, most appearing in and -best becoming a mean and illiterate soul. They arise not so much from a -conscious defect of voluntary power, as foolhardiness is not seldom the -disguise of conscious timidity. Obstinacy must not be confounded with -perseverance; for obstinacy presumptuously declines to listen to reason, -but perseverance only continues its exertion while satisfied that good -judgment sustains its course. There are few things more singular than -that obstinacy which, in matters of the highest importance to ourselves, -often prevents us from acknowledging the truth that is perfectly plain -to all. - -There is something in obstinacy which differs from every other passion. -Whenever it fails it never recovers, but either breaks like iron or -crumbles sulkily away like a fractured arch. Most other passions have -their periods of fatigue and rest, their suffering and their care; but -obstinacy has no resources, and the first wound is mortal. Narrowness of -mind is often the cause of obstinacy; we do not easily believe beyond -what we see. Hence it is that the more extensive one's knowledge of -mankind becomes, the less inclined is he to the vice of obstinacy; and -an obstinate disposition, instead of denoting a mind of superior -ability, always denotes a dwarfed, ignorant, and selfish disposition. An -obstinate, ungovernable self-sufficiency plainly points out to us that -state of imperfect maturity at which the graceful levity of youth is -lost and the solidity of experience not yet acquired. - -Obstinacy is not only a result of a narrow, illiberal judgment, but it -is a barrier to all improvements. It casts the mind in a mold, and as -utterly prevents it from expanding as though it were a material -substance encased in iron. A stubborn mind conduces as little to wisdom, -or even to knowledge, as a stubborn temper to happiness. Whosoever -perversely resolves to adhere to plans or opinions, be they right or be -they wrong, because they have adopted them, raises an impassable bar to -information. The wiser we are the more we are aware of the extent of our -ignorance. Those who have but just entered the vestibule of the temple -of knowledge invariably feel themselves much wiser than those who meekly -worship in the inner sanctuary. Positiveness is much more apt to -accompany the statement of the superficial observer than him whose -experience has been vast and profound. Sir Isaac Newton, who might have -spoken with authority, felt as a child on the shore of the great sea of -human knowledge. Doubtless many of his followers feel as though far out -on the tossing waves; for they act as if their opinion could by no -possibility be wrong. - -Sometimes obstinacy is confounded with firmness, and under this misnomer -is practiced as a virtue. But the line between obstinacy and firmness is -strong and decisive. Firmness of purpose is one of the most necessary -sinews of character, and one of the best instruments of success. Without -it, genius wastes its efforts in a maze of inconsistencies. Firmness, -while not suffering itself to be easily driven from its course, -recognizes the fact that it is only perfection that is immutable, but -that for things imperfect change is the way to perfect them. It gets the -name of obstinacy when it will not admit of a change for the better. -Firmness without knowledge can not be always good. In things ill it is -not virtue, but an absolute vice. It is a noble quality; but unguided by -knowledge or humility, it falls into obstinacy, and so loses the traits -whereby we before admired it. - -Society is often dragged down to low standards by two or three who -propose, in every case, to fight every thing and every idea of which -they are not the instigators. There is nothing harder for a man with a -strong will than to make up his mind not always to have his own way; to -submit, in many cases, rather than to quarrel with his neighbors. One -must certainly make up his mind to lose much of happiness who is not -willing to give way at times to the wishes of others. We must learn to -turn sharp corners quietly, or we shall be constantly hurting ourselves. - -But we must not, in decrying obstinacy, overlook the fact that, while it -certainly is a great vice and frequently the cause of great mischief, -yet it has closely allied with it the whole line of masculine virtues, -constancy, fidelity, and fortitude, and that in their excess all the -virtues easily fall into it. Yet it is ever easy to determine the line -of demarkation where these virtues end and obstinacy begins. The -smallest share of common sense will suffice to detect it, and there is -little doubt that few people pass this boundary without being conscious -of the fault. The business of constancy chiefly is bravely to stand by -and stoutly to suffer those inconveniences which are not otherwise -possible to be avoided. But constancy does not adhere to an opinion -merely for the sake of having its own way, wherein it differs from -obstinacy. - -There are situations in which the proper opinions and modes of action -are not evident. In such cases we must maturely reflect ere we decide; -we must seek for the opinions of those wiser and better acquainted with -the subject than ourselves; we must candidly hear all that can be said -on both sides; then, and then only, can we in such cases hope to -determine wisely. But the decision once so deliberately adopted we must -firmly sustain, and never yield but to the most unbiased conviction of -our former errors. But when such conviction is secured, it is the part -of true manliness to acknowledge it, and of true wisdom to make the -required change. There is no principle of constancy or of perseverance -or of fortitude that requires us to continue in our former course when -convinced that it is wrong. - - - - -[Illustration: SLANDER.] - - -[Illustration] - -There is nothing which wings its flight so swiftly as calumny; nothing -which is uttered with more ease; nothing which is listened to with more -readiness, or dispersed more widely. Slander soaks into the mind as -water soaks into low and marshy places, where it becomes stagnant and -offensive. Slander is like the Greek fire, which burned unquenched -beneath the water; or, like the weeds which, when you have extirpated -them in one place, are sprouting vigorously in another; or, it is like -the wheel which catches fire as it goes, and burns with fiercer -conflagration as its own speed increases. - -The tongue of slander is never tired; in one form or another it manages -to keep itself in constant employment. Sometimes it drips honey and -sometimes gall. It is bitter now, and then sweet. It insinuates or -assails directly, according to circumstances. It will hide a curse under -a smooth word and administer poison in the phrases of love. Like death, -it "loves a shining mark," and is never so available and eloquent as -when it can blight the hopes of the noble-minded, soil the reputation of -the pure, and break down or destroy the character of the brave and -strong. - -No soul of high estate can take delight in slander. It indicates lapse, -tendency toward chaos, utter depravity. It proves that somewhere in the -soul there is a weakness—a waste, evil nature. Education and refinement -are no proof against it. They often serve only to polish the slanderous -tongue, increase its tact, and give it suppleness and strategy. - -He that shoots at the stars may hurt himself, but not endanger them. -When any man speaks ill of us we are to make use of it as a caution, -without troubling ourselves at the calumny. He is in a wretched case -that values himself upon the opinions of others, and depends upon their -judgment for the peace of his life. The contempt of injurious words -stifles them, but resentment revives them. He that values himself upon -conscience, not opinion, never heeds reproaches. When ill-spoken of take -it thus: If you have not deserved it you are none the worse; if you -have, then mend. Flee home to your own conscience, and examine your own -heart. If you are guilty it is a just correction; if not guilty it is a -fair instruction; make use of both; so shall you distill honey out of -gall, and out of an open enemy create a secret friend. - -That man who attempts to bring down and depreciate those who are above -him does not thereby elevate himself. He rather sinks himself, while -those whom he traduces are benefited rather than injured by the slander -of one so base as he. He who indulges in slander is like one who throws -ashes to the windward, which come back to the same place and cover him -all over. To be continually subject to the breath of slander will -tarnish the purest virtue as a constant exposure to the atmosphere will -obscure the luster of the finest gold; but in either the real value of -both continues the same, although the currency may be somewhat impeded. -Dirt on the character, if unjustly thrown, like dirt on the clothes, -should be let alone awhile until it dries, and then it will rub off -easily enough. Slander, like other poisons, when administered in very -heavy doses, is often thrown off by the intended victim, and thus -relieves where it was meant to kill. Dirt sometimes acts like fuller's -earth—defiling for the moment, but purifying in the end. - -How small a matter will start a slanderous report! How frequently is the -honesty and integrity of a man disposed of by a smile or a shrug! How -many good and generous actions have been sunk in oblivion by a -distrustful look, or stamped with the imputation of proceeding from bad -motives by a mysterious and seasonable whisper! A mere hint, a -significant look, a mysterious countenance, directing attention to a -particular person, is often amply sufficient to start the tongue of -slander. - -Never does a man portray his own character more vividly than in his -manner of portraying another's. There is something unsound about the man -whom you have never heard say a good word about any mortal, but who can -say much of evil of nearly all he is acquainted with. Never speak evil -of another, even with a cause. Remember we all have our faults, and if -we expect charity from the world we must be charitable ourselves. Most -persons have visible faults, and most are sometimes inconsistent; upon -these faults and mistakes petty scandal delights to feast. And even -where free from external blemishes envy and jealousy can start the -bloodhound of suspicion—create a noise that will attract attention, and -many may be led to suppose there is game where there is nothing but thin -air. - -A word once spoken can never be recalled; therefore it is prudent to -think twice before we speak, especially when ill is the burden of our -talk. Give no heed to an infamous story handed you by a person known to -be an enemy to the one he is defaming; neither condemn your neighbor -unheard, for there are always two sides of a story. Hear no ill of a -friend, nor speak any of an enemy. Believe not all you hear, nor report -all you believe. Be cautious in believing ill of others, and more -cautious in reporting it. - -There is seldom any thing uttered in malice which returns not to the -heart of the speaker. Believe nothing against another but on good -authority, nor report what may hurt another, unless it be a greater hurt -to others to conceal it. It is a sign of bad reputation to take pleasure -in hearing ill of our neighbors. He who sells his neighbor's credit at a -low rate makes the market for another to buy his at the same rate. He -that indulges himself in calumniating or ridiculing the absent plainly -shows his company what they may expect from him after he leaves them. - -Deal tenderly with the absent. Say nothing to inflict a wound on their -reputation. They may be wrong and wicked, yet your knowledge of it does -not oblige you to disclose their character, except to save others from -injury. Then do it in a way that bespeaks a spirit of kindness for the -absent offender. Evil reports are often the results of misunderstanding -or of evil designs, or they proceed from an exaggerated or partial -disclosure of facts. Wait, learn the whole story before you decide; then -believe what the evidence compels you to, and no more. But even then -take heed not to indulge the least unkindness, else you dissipate all -the spirit of prayer for them, and unnerve yourself for doing them good. - -On many a mind and many a heart there are sad inscriptions deeply -engraved by the tongue of slander, which no effort can erase. They are -more durable than the impression of the diamond on the glass, for the -inscription on the glass may be destroyed by a blow, but the impression -on the heart will last forever. Let not the sting of calumny sink too -deeply in your soul. He who is never subject to slander is generally of -too little mental account to be worthy of it. Remember that it is always -the best fruits that the birds pick at, that wasps light on the finest -flowers, and that slanderers are like flies, that overlook all a man's -good parts in order to light upon his sores. Know that slander is not -long-lived, provided that your conduct does not justify them, and that -truth, the child of time, erelong will appear to vindicate thee. - - - - -[Illustration: IRRITABILITY.] - - -[Illustration] - -Few characteristics are more unfortunate in their effects on the -character of their possessor than irritability, few more repulsive and -annoying to those with whom circumstances bring him in contact. -Irritable people are always unjust, always exacting, always -dissatisfied. They claim every thing of others, yet receive their best -efforts with petulance and disdain. This habit has an unfortunate -tendency of growth, until it renders a person wholly incapable of -conferring happiness upon others. As the morning fog renders the most -familiar objects uncouth in appearance, so it distorts the imagination -and disorders the mental faculties, so that truth can not be -distinguished from falsehood or friendship from enmity. - -It is one great spring-source of envy and discontent, poisoning the -fountain of life; it is a moral Upas-tree, scattering ruin and -desolation on every side. Its origin is not difficult to trace; activity -and energy are its correctives. Those who habitually occupy their minds -about things serviceable to others and to themselves are seldom peevish -or irritable; but those whose powers are enervated by inertia, whose -mental pabulum is fiction generated in a disordered fancy, become -misanthropic or grumblers, and speedily give way to incessant -fault-finding, as annoying as it is unjust. Did irritable people know or -could they feel the effect of their conduct upon others, they would -doubtless seek to refrain from the habit; but the possessor of such a -turn of mind is as selfish as he is unjust, and cares for no one but -himself. For others he cares nothing. While he claims the greatest -deference for himself, he will not defer to the wishes of others in the -slightest degree. - -The personal sin of fretting is almost as extensive as any other evil, -and if not universal, it is at least very general. It is as vain and -useless a habit as any one can harbor. It is a direct violation of the -law of God, and its direful effects are fearful to contemplate. Nothing -so warps a man's nature, sours his disposition, and, sooner or later, -breaks up the friendly relationship of the domestic circle. It is sinful -in its beginning, sinful in its progress, and disastrous in its results. -Such a spirit in the family, in the school or Church is sure to become -contagious, and result in great injury. - -A fretting, irritable disposition will not fail of finding frequent -opportunities for indulgence. It is not particular as to time, place, or -cause. Occasions literally multiply as the habit increases in strength. -Nothing seems to go right with its possessor. Instead of conquering -circumstances they control and conquer him. Fretting weakens one's -self-respect, dissipates the regards of others, and breaks asunder the -bonds of affection. If a scolder should, through deception and ignorance -of his true character, be for a time loved, still the canker is there, -the mine is sapped, and, sooner or later, the affections will be -sundered. Such a habit too frequently indulged in has drawn the best of -husbands into dissipation, rendered the most affectionate of wives -miserable, and estranged members of the same family circle. It ruins all -the relationships of life, it is a most pernicious disposition, a -dreadful inheritance. - -It is ever the disposition of human nature to pattern more easily after -the evils by which we are surrounded than the good. There is also an -unfortunate disposition on our part to criticise the faults of those -around us which displease us. Did we always do this in a spirit of true -kindness it were well; but a confirmed grumbler is at heart so -thoroughly selfish that the spirit of charity is utterly foreign to his -complaints. Instead of earnest endeavor to discover and pattern after -the perfection of those by whom they are surrounded, they seem bent only -on learning the faults of others, and to take positive pleasure in -making them public. Such a spirit only displays our own weakness; it -shows to all keen observers that we have not patience enough to bear -with our neighbor's weakness. It defeats its own ends, and instead of -exposing the faults of our neighbors, serves only to call attention to -our own irritable, peevish, unlovable disposition. - -It is an unfailing sign of moral weakness to be constantly giving way to -fitful outbreaks of ill-temper. Fools, lunarians, the weak-minded, and -the ignorant are irascible, impatient, and possess an ungovernable -disposition; great hearts and wise are calm, forgiving, and serene. To -hear one perpetual round of complaint and murmuring, to have every -pleasant thought scared away by this evil spirit, is a sore trial. It -is, like the sting of a scorpion, a perpetual nettle destroying your -peace, rendering life a burden. Its influence is deadly, and the purest -and sweetest atmosphere is contaminated into a deadly miasma wherever -this evil genius prevails. It has been truly said that, while we ought -not to let the bad temper of others influence us, it would be as -reasonable to spread a blister upon the skin and not expect it to draw, -as to think a family not suffering because of the bad temper of any of -its inmates. One string out of tune will destroy the music of an -instrument otherwise perfect, so if all the members of a family do not -cultivate a kind and affectionate disposition there will be discord and -every evil work. - -To say the least, such a disposition is a most unfortunate one. It -bespeaks littleness of soul and ignorance of mankind. It is far wiser to -take the more charitable view of our fellow-men. Life takes its hue in a -great degree from the color of our own minds. If we are frank and -generous the world treats us kindly. If, on the contrary, we are -suspicious, men learn to be cold and cautious toward us. Let a person -get the reputation of being touchy, and every body is under more or less -restraint in his or her presence. The people who fire up easily miss a -deal of happiness. Their jaundiced tempers destroy their own comfort as -well as that of their friends. They always have some fancied slight to -brood over. The sunny, serene moments of less selfish dispositions never -visit them. True wisdom inculcates the necessity of self-control in all -instances. Much may be affected by cultivation. We should learn to -command our feelings, and act prudently in all the ordinary concerns of -life. This will better prepare us to meet sudden emergencies with -calmness and fortitude. - -[Illustration] - - - - -[Illustration: ENVY.] - - -[Illustration] - -Envy is the daughter of Pride, the author of murder and revenge, the -beginner of secret sedition, and the perpetual tormentor of virtue. Envy -is the slime of the soul, a venom, a poison or quicksilver, which -consumeth the flesh and dryeth up the marrow of the bones. It is -composed of odious ingredients, in which are found meanness, vice, and -malice, in about equal proportions. It wishes the force of goodness to -be strained, and that the measure of happiness be abated. It laments -over prosperity, pines at the visit of success, is sick at the sight of -health. Like death, it loves a shining mark; like the worm, it never -runs but to the fairest fruits; like a cunning bloodhound, it singles -out the fattest deer in the flock. - -Envy is no less foolish than it is detestable. It is a vice which keeps -no holiday, but is always in the wheel and working out its own disquiet. -It loves darkness rather than light, because its deeds are evil. -Scorpions can be made to sting themselves to death when confined within -a circle of fire. Even such is envy; for when surrounded on all sides by -the brightness of another's prosperity it speedily destroys itself. He -whose heart is imbued with the spirit of envy loseth much of the -pleasures of life. The envious man is in pain upon all occasions which -ought to give him pleasure. - -It were not possible for one to adopt a more suicidal course as far as -his own happiness is concerned. The relish of his life is inverted, and -the objects which administer the highest satisfaction to those who are -exempt from this passion give the quickest pangs to those subject to it. -As when we look through glasses colored all objects partake of the -glasses' color, so one moved and influenced by envy sees not the -perfection of his fellow-creatures, but that they are to him odious. -Youth, beauty, valor, and wisdom are, to their perverted view, but -objects calculated to provoke their displeasure. What a wretched and -apostate state is this—to be offended with excellence, and to hate a -man because we approve him! Were not its effects so disastrous to -personal character, the fit weapon wherewith to meet it were the -ridicule of all sensible people. But the evil is too deeply seated to be -spoken of lightly. As its cause is situated deep in the character of the -individual, so its effects are far-reaching in his life. - -He that is under the dominion of envy can not see perfections. He is so -blinded that he is always degrading or misrepresenting things which are -excellent. This brings out strongly the difference between the envious -man and him who is moved by the spirit of benevolence. The envious man -is tormented, not only by all the ills that befall himself, but by all -the good that happens to another; whereas the benevolent man is better -prepared to bear his own calamities unruffled, from the complacency and -serenity he has secured from contemplating the prosperity of all around -him. For the man of true benevolence the sun of happiness must be -totally eclipsed before it can be darkness around him. But the envious -man is made gloomy, not only by his own cloud of sorrow, but by the -sunshine around the heart of another. - -Other passions have objects to flatter them, and seem to content and -satisfy them for a while. There is power in ambition, pleasure in -luxury, and pelf in covetousness; but envy can give nothing but -vexation. Envy is so base and detestable, so vile in its origin, and so -pernicious in its effects, that the predominance of almost any other -quality is to be preferred. It is a passion so full of cowardice and -shame that nobody ever had the confidence to own it. He that envieth -maketh another man's virtue his vice, and another man's happiness his -torment; whereas he that rejoiceth at the prosperity of another is -partaker of the same. - -Envy is a sentiment that desires to equal, or excel, the efforts of its -compeers, not so much by increasing our own toil and ingenuity as by -diminishing the merits due to the efforts of others. It seeks to elevate -itself by the degradation of others; it detests the sound of another's -praise, and deems no renown acceptable that must be shared. Hence, when -disappointments occur, they fall with unrelieved violence, and the -consciousness of discomfited rivalry gives poignancy to the blow. -Whoever feels pain in learning the good character of his neighbors will -feel a pleasure in the reverse; and those who despair to rise to -distinction by their virtues are happy if others can be depressed to a -level with themselves. - -Envy is so cruel in its pursuit that, when once hounded on, it rests not -till the grave closes over its victim. There is a secure refuge against -defamation, and one redeeming trait of human nature is that there every -man's well-earned honors defend him against calumny. Honors bestowed -upon the illustrious dead have in them no admixture of envy; but these -are about the only kind of honors administered free from envy. Though -the fact is to be deeply lamented, it is unfortunately true, that such -is the perversion of the human heart that ofttimes the only reward of -those whose merits have raised them above the common level is to acquire -the hatred and aversion of their compeers. He who would acquire lasting -fame, and would be remembered as one who did his duty well, must resolve -to submit to the shafts of envy for the sake of noble objects. - -Envy is a weed that grows in all soils and climates, and is no less -luxuriant in the country than in the court. It is not confined to any -rank of men or extent of fortune, but rages in the breast of those of -every degree. We are as apt to find it in the humble walks of life as in -the proud; as much in the sordid, affected dress as in all the silks and -embroideries which the excess of age and folly of youth delight to be -adorned with. Since, then, it keeps all sorts of company, and infuses -itself into the most contrary natures and dispositions, and yet carries -so much poison and venom with it that it ruins any life in which it -finds lodgment—alienating the affections from heaven, and raising -rebellion against God himself—it is worth our utmost care to watch it -in all its disguises and approaches, that we may discover it at its -first entrance, and dislodge it before it procures a shelter to conceal -itself, and work to our confusion and shame. - -[Illustration] - - - - -[Illustration: DISCONTENT.] - - "Thinkest thou the man whose mansions hold - The worldling's pomp and miser's gold - Obtains a richer prize - Than he who, in his cot at rest, - Finds heavenly peace a willing guest, - And bears the promise in his breast - Of treasures in the skies?" - - —MRS. SIGOURNEY. - - -[Illustration] - -The lot of the discontented is, indeed, wretched; and truly miserable -are those who live but to repine and lament, who have less resolution to -resent than to complain, or else, mingling resentment and complaint -together, perceive no harmony and happiness around them. They discover -in the bounty and beauty of nature nothing to admire, and in the virtues -and capabilities of man nothing to love and respect. A contented mind -sees something good in every thing, and in every wind sees a sign of -fair weather; but a discontented spirit distorts and misconstrues all -things, resolutely refusing to see aught but ill in its surroundings. - -The spirit of discontent is very unfortunate; it is even worse, for it -is wicked as well as weak. The very entertainment of the thought is -enervating, paralyzing, destructive of all that is worthy of success, in -the present business of the entertainer. To accomplish any thing beyond -what the common run of business or professional men perform requires the -utmost concentration of the mind on the matter in hand. There is no room -in the thoughts for repining over the misfortunes of one's self, or -wishes for an exchange of places with another. Indeed, it might be -truthfully predicated that the indulgers of such wishes would fail -utterly in the new sphere, could they achieve their desires. - -Nearly every one we meet wishes to be what he is not, and every man -thinks his neighbor's lot happier than his own. Through all the -ramifications of society all are complaining of their condition, finding -fault with their particular calling. "If I were only this, or that, or -the other, I should be content," is the universal cry. Open the door to -one discontented wish and you know not how many will follow. The boy -apes the man; the man affects the ways of boyhood. The sailor envies the -landsman; the landsman goes to sea for pleasure. The business man who -has to travel about wishes for the day to come when he can "settle -down," whilst the sedentary man is always wanting a chance to flit about -and travel, which he thinks would be his greatest pleasure. Town people -think the country glorious; country people are always wishing that they -might live in town. - -We are told that it is one property required of those who seek the -philosopher's stone that they must not do it with any covetous desire to -be rich, for otherwise they shall never find it. But most true it is, -that whosoever would have this jewel of contentment (which turns all -into gold; yea, want into wealth), must come with minds divested of all -ambitious and covetous thoughts, else they are never likely to obtain -it. The foundation of content must spring up in a man's own mind, and he -who has so little knowledge of human nature as to seek happiness by -changing aught but his own disposition will waste his life in fruitless -efforts, and multiply the griefs which he proposes to remove. - -Contentment is felicity. Few are the real wants of man. Like a majority -of his troubles they are more imaginary than real. If the world knew how -much felicity dwells in the cottage of the poor, but contented, man—how -sound he sleeps, how quiet his rest, how composed his mind, how free -from care, and how joyful his heart—they would never more admire the -noises and diseases, the throngs of passions, and the violence of -unnatural appetites that fill the houses of the luxurious, and the -hearts of the ambitious. - -Enjoy the blessings if God sends them, and the evils of it bear -patiently and sweetly, for this day is ours. Always something of good -can yet be found, however apparently hopeless the situation. There is -scarcely any lot so low but there is something in it to satisfy the man -whom it has befallen, Providence having so ordered things that in every -man's cup, how bitter soever, there are some cordial drops—some good -circumstances—which, if wisely extracted, are sufficient for the -purpose he wants them—that is, to make him contented and, if not happy, -resigned. - -Contentment often abides with little, and rarely dwells with abundance. -"Peace and few things are preferable to great professions and great -cares." Such was the maxim of the Stoics. Nature teaches us to live, but -wisdom teaches us to live contented. Contentment is the wealth of -nature, for it gives every thing we either want or need. A quiet and -contented mind is the supreme good; it is the utmost felicity a man is -capable of in this world; and the maintaining of such an uninterrupted -tranquillity of spirit is the very crown and glory of wisdom. The point -of aim for our vigilance to hold in view is to dwell upon the brightest -parts in every prospect, to call off the thoughts when running upon -disagreeable objects, and strive to be pleased with the present -circumstances surrounding us. - -Half the discontent in the world arises from men regarding themselves as -centers instead of the infinitesimal elements of circles. When you feel -dissatisfied with your circumstances contemplate the condition of those -beneath you. One who wielded as much influence as was possible in this -republic of ours says: "There are minds which can be pleased by honors -and preferments, but I can see nothing in them save envy and enmity. It -is only necessary to possess them to know how little they contribute to -happiness. I had rather be in a cottage with my books, my family, and a -few old friends, dining upon simple bacon and hominy, and letting the -world roll on as it likes, than to occupy the highest place which human -power can give." - -Some make the sorry mistake of confounding under the term contentment -that fatal lack of energy which repels all efforts for the improvement -of one's condition. Improvement can only be won by continuous efforts -for advancement, and a true contentment is not to rest satisfied, to -hope for nothing, to strive for nothing, or to rest in inglorious ease, -doing nothing for your own or other's intellectual or moral good. Such a -state of feeling is only allowable where nature has fixed an impassable -and well-ascertained barrier to all further progress, or where we are -troubled by ills past remedying. In such cases it is the highest -philosophy not to fret or grumble when, by all our worrying, we can not -help ourselves a jot or tittle, but only aggravate an affliction that is -incurable. To soothe the mind to patience is, then, the only resource -left us, and thrice happy is he who has thus schooled himself to meet -all reverses and disappointments. - -When ills admit of a remedy it is the veriest sarcasm upon contentment -to bid you suffer them. It is a mockery of content not to strive to -improve your condition as much as possible. True contentment bids you be -content with what you have, not with what you are; not to be sighing and -wishing for things unattainable, but to cheerfully and contentedly -accept the facts of your position, and then, if the way opens for -improvement, to accept it at once; not to sit moping over your ill luck -and many misfortunes, but, having done the best you can, rest content -with the result; not to be murmuring because your lines are not cast in -as pleasant places as your neighbor's, but strive to discover the -pleasures and happiness to be found in your present condition, and with -a manly and contented spirit dwell therein until providence opens a more -excellent way, when it is your duty to embrace it. But do not make the -fatal mistake of hiding behind the word contentment your lack of energy -and pluck. - -Contentment is the true gold which passes current among the wise the -world over, while supine satisfaction is but the base counterfeit of the -nobler metal, and brings its possessor into scorn and contempt. - - - - -[Illustration: DECEPTION.] - - -[Illustration] - -Deceit and falsehood, whatever conveniences they may for a time promise -or produce, are in the sum of life obstacles to happiness. Those who -profit by the cheat distrust the deceiver, and the act by which kindness -was sought puts an end to confidence. Nothing can compete with human -deceitfulness. Its origin is always to be found in the motives of those -who are actuated only by a spirit of thorough selfishness. When men have -some personal end to accomplish, then is seen the full flower of deceit. -When they have some enemy, opponent, or rival to punish, then deceit -puts on its most sturdy appearance. - -That form of deceit which is cunningly laid and unworthily carried on -under the disguise of friendship is, of all others, the most detestable. -There can be no greater treachery than first to raise a confidence, and -then deceive it. A man can not be justified in deceiving, misleading, or -overreaching his neighbors. Still less, then, is he justified in -inspiring confidence by smooth words and a gracious manner, only that he -may further his own selfish end by breaking the trust placed in him. -Nothing can be more unjust than to play upon the belief of a confiding -person, to make him suffer for his good opinion, and fare the worse for -thinking you an honest man. - -A course of deception always defeats the true end of society. Society is -a great compact designed to promote the good of man, and to elevate him -in dignity, refinement, and intelligence. But too often it is understood -solely as a cunning contrivance to palm off unreal virtues and to -conceal real defects. Dignity is too often only pretension, refinement -an artificial gloss, and intelligence only verbal display, based upon -knowledge barely sufficient to make a show. All is vanity and disguises, -empty mockeries and hollow-hearted nullities. But the heart of man is -such a sorry mixture of good and bad that we are only too willing to -urge on the race, striving to see who can be the most deceitful of all. -Those whom we live with are like actors on a stage; they assume whatever -dress and appearance may suit their present purpose, and they speak and -act in keeping with this character. - -Man is as naturally set on ambition as the bee is to gather honey. In -the mad haste to stand well in the eyes of the public and third parties, -they are prone to assume any disguise or counterfeit any virtue by which -they may accomplish their selfish ends. They are afraid of slight -outward acts which will injure them in the eyes of others, but are -utterly heedless of the tide of evil, of hatred, jealousy, and revenge, -which throb in their souls to their own condemnation and shame. They are -more troubled by the outward and external effects of an evil course of -life than by the evil itself. It is the love of approbation and not the -conscience that enacts the part of a moral sense in this case. - -Though a man may never give them outward expression, still, if he -harbors in his breast all manner of evil thoughts, they will be potent -in shaping his character. Though he may disguise them by artful words -and a gracious bearing, still they are there, and their effect is as -direful as though their expression was open and plain to all. Society at -large may be less injured by the latent existence of evil than by its -public expression; but the man himself is as much injured by the -cherished thoughts of evil as by the open commission of it, and -sometimes even more. For evil brought out ceases to disguise itself, and -appears as hideous as it is in reality; but the evil that lurks and -glances through the soul avoids analysis and evades detection. - -Hypocrisy and deception are so near akin to each other that you can not -wound the one without touching the sensibilities of the other. A -hypocrite lives in society in the same apprehension as the thief who -lies concealed in the midst of the family he is to rob, for he fancies -himself perceived when he is least so; every motion alarms him; he is -suspicious that every one who enters the room knows where he is hid and -is coming to seize him. Thus, as nothing hates so valiantly as fear, -many an innocent person who suspects no evil intended him is detested by -him who intends it. - -This multitudinous vice of deception takes on many forms. Hypocrisy is -but one, though it is perhaps as much detested as any. But it is a -lamentable fact that scarcely any thing is really what it is represented -to be. As there are so many strange anomalies in human nature, we are -not surprised when we discover the shallowness of so many apparently -sincere pretensions, the worthlessness of what appears so fair. When it -is all carefully summed up, it is found always easier to be than merely -appear to be. He who pretends to great acquirements is worse put to it -to conceal his ignorance than would have sufficed to have made him -master of many sciences. - -Those who strive by outward appearances to carry an impression of wealth -and station beyond their real income are compelled, by their lavish -expenditures in aid of the deception, to a strict economy in seclusion, -whereas, were they content to exercise a judicious economy at all times, -they would soon be placed in that position they so much long for. As for -the hypocrite, surely this is the most foolish deception of all, since -the hypocrite is at pains to put on the appearance of virtue, he -pretends to morality, to pure friendship and esteem, and is more anxious -that his outward walk and conversation shall savor of these virtues than -if he were at heart possessed of them. - -Since, then, a course of deception puts us to more straits than ever the -open course, is it not true, then, in every-day life as well as -individual acts, "honesty is the best policy?" Why purchase the base -imitation of noble virtues, and derive from them naught but ridicule and -dislike, when no greater outlay would procure for us the true metals, -which bring peace of mind and the honor and esteem of all. - - - - -[Illustration: INTERMEDDLING.] - - -[Illustration] - -We all of us scorn a busybody, and scarcely have words of contempt -strong enough to express our feelings towards one who is constantly -meddling in what in no way concerns him. There are some persons so -unfortunately disposed that they can not rest easy until they have -investigated their neighbors' business in all of its bearings, and even -neglect their own to attend to his. - -This trait of character is directly allied to envy on the one hand and -to slander on the other. Envy incites in us a desire to possess the good -fortune that we discover falling to others. Meddling is satisfied when -it discovers all the minutiæ of others' affairs, and may be so utterly -devoid of energy as to care but little whether it can acquire the good -or not. Meddling is directly incited by egotism; for that unfortunately -leads not only to undue confidence in one's own abilities, but, what is -worse, to a feeling that you are a little better able to attend to the -affairs of others than they themselves. - -Slander, too, oft takes its rise in the curious busyings of those who -are interfering where there is no call for their services. There is such -a tendency in human nature to flaunt abroad the faults of others, that -no sooner does one who systematically intermeddles, discover some -failing—and he or she is sure to do this, since it is human to -err—than they straightway hasten to lay before others the fruits of -their investigations. And thus is given to the public the petty defects -of some home life, which, by constant repetition, soon assumes gigantic -size, as snow-balls rolled over and over by boys; and so, at length, the -happiness of some home circle is destroyed by the malicious and -poison-giving officiousness of busybodies. - -Neglecting our own affairs and meddling with those of others is the -source of many troubles. Those who blow the coals of others' strife may -chance to have the sparks fly in their own face. We think more of -ourselves than of others, but sometimes more for others than ourselves. -People are often incited to meddling by the desire of having "something -to tell;" but, if you notice, they are but narrow-minded and ignorant -people, who talk about persons and not things. Mere gossip is always a -personal confession either of malice or imbecility, and the refined -should not only shun it, but by the most thorough culture relieve -themselves of all temptation to indulge in it. It is a low, frivolous, -and too often a dirty business. There are neighborhoods in which it -rages like a pest. Churches are split in pieces by it; neighbors are -made enemies by it for life. In many persons it degenerates into a -chronic disease, which is practically incurable. Be on your guard -against contracting so pernicious a habit. - -A person who constantly meddles means to do harm, and is not sorry to -find he has succeeded. He is a treacherous supplanter and underminer of -the peace of all families and societies. This being a maxim of unfailing -truth, that nobody ever pries into another man's concerns but with a -design to do, or to be able to do, him a mischief. His tongue, like the -tails of Samson's foxes, carries firebrands, and is enough to set the -whole field of the world in a flame. To meddle with another's privileges -and prerogatives is vexatious; to meddle with his interests is -injurious; to meddle with his good name unites and aggravates both -evils. - -There is, perhaps, not a more odious character in the world than a -go-between, by which we mean the creature who carries to the ear of one -neighbor every injurious observation that happens to drop from the mouth -of another. Such a person is the slanderer's herald, and is altogether -more odious than the slanderer himself. By this vile officiousness he -makes that poison effective which else would be inert; for three-fourths -of the slanderers in the world would never injure their object except by -the malice of go-betweens, who, under the mask of a double friendship, -act the part of a double traitor. The less business a man has of his -own, the more he attends to the business of his neighbors. - -Do not cultivate curiosity; every man has in his own life follies -enough, in his own mind troubles enough, in the performance of his own -duties difficulties enough, without being curious about the affairs of -others. Of all the faculties of the human mind, curiosity is that which -is most fruitful or the most barren in effective results, according as -it is well or badly directed. The curiosity of an honorable man -willingly rests where the love of truth does not urge it further onward, -and the love of his neighbor bids it stop. In other words, it willingly -stops at the point where the interests of truth do not beckon it onward -and charity cries halt. But the busybody in others' affairs is not apt -to hold his curiosity in such reasonable limits. The slightest -appearance of mystery is sufficient to incite them to great exertions in -endeavor to gratify a curiosity as idle as it is useless, and entirely -out of his business. - -A meddler in the affairs of others is seldom moved by the spirit of -charity. He is not curious to discover where he can lend a hand of -assistance. If such were the case, it were a trait to be admired rather -than despised; but, allied as it is to envy and slander, to idle -curiosity and inquisitiveness, it can but be detested by all honest -seekers for others' good, and shunned by the truly enlightened and -refined. And if one would be honored and respected, he will strive to be -as free from the spirit of meddling as possible. He will relegate that -to the low and frivolous, and respect himself too highly to be classed -among them. - - - - -[Illustration: ANGER.] - - -[Illustration] - -Anger is the most impotent passion that accompanies the mind of man. It -affects nothing it sets about, and hurts the man who is possessed by it -more than the other against whom it is directed. - -The disadvantages arising from anger, which are its unfailing -concomicants under all circumstances, should prove a panacea for the -complaint. In moments of cool reflection the man who indulges it views -with a deep disgust the desolation wrought by passion. Friendship, -domestic happiness, self-respect, the esteem of others, are swept away -as by a whirlwind, and one brief fit of anger sometimes suffices to lay -in wreck the home happiness which years have been cementing together. -What crimes have not been committed in the paroxysms of anger! Has not -the friend murdered his friend? the son massacred his parent? the -creature blasphemed his Creator. When, indeed, the nature of this -passion is considered what crimes may it not commit? Is it not the storm -of the human mind which wrecks every better affection—wrecks reason and -conscience, and, as a ship driven without helm or compass before the -rushing gale, is not the mind borne away without guide or government by -the tempest of unbounded rage? - -To be angry about trifles is low and childish; to rage and be furious is -brutish; and to maintain perpetual wrath is akin to the practice and -temper of devils. The round of a passionate man's life is in contracting -future debts in his passionate moments which he may have to pay in the -future, and when it is most inconvenient to make payment. He spends his -time in outrage and acknowledgment, in injury and reparation; for anger -begins in folly, but ends in repentance. Anger may be looked for in the -character of weak-minded people, children not yet learned to govern -themselves, and those who, for any reason, are not expected to have full -command over their faculties; but no sensible man or woman in the full -possession of their powers will suffer the degradation of allowing -themselves to be overcome by anger without afterwards experiencing the -utmost mortification. - -A passionate temper renders a man unfit for advice, deprives him of his -reason, robs him of all that is really great or noble in his nature; it -makes him unfit for conversation, destroys friendship, changes justice -into cruelty, and turns all order into confusion. Man was born to -reason, to reflection, and to do all things quietly and in order. Anger -takes from him this prerogative, transforms his manship into childish -petulance, his reasoning powers into brute instinct. Consider, then, how -much more you often suffer from your anger than from those things for -which you are angry. Consider, further, whether that for which you give -way to angry outbreaks is any fit compensation whatever for the -degradation and loss you suffer by giving way to passion. - -No man is obliged to live so free from passion as not to show some -sentiment; on fit occasions it were rather stoical stupidity than virtue -to do otherwise. There are times and occasions when the expression of -indignation is not only justifiable but necessary. We are bound to be -indignant at falsehood, selfishness, and cruelty. A man of true feeling -fires up naturally at baseness or meanness of any sort, even in cases -where he may be under no obligation to speak out. But then his anger is -as reasonable in its outward expression as in its origin. - -We must, however, be careful how we indulge in virtuous indignation. It -is the handsome brother of anger and hatred. Anger may glance into the -breast of a wise man, but rests only in the bosom of fools. A wise man -hath no more anger than is necessary to show that he can apprehend the -first wrong, nor any more revenge than justly to prevent a second. - -If anger proceeds from a great cause it turns to fury; if from a small -cause it is peevishness; and so it is always either terrible or -ridiculous. Sinful anger, when it becomes strong, is called wrath; when -it makes outrage it is fury; when it becomes fixed it is termed hatred; -and when it intends to injure any one it is called malice. All these -wicked passions spring from anger. The intoxication of anger, like that -of the grape, shows us to others, but conceals us from ourselves, and we -injure our own cause in the eyes of the world when we too passionately -and eagerly defend it. - -There is many a man whose tongue might govern multitudes if he could -only govern his tongue. He is the man of power who controls the storms -and tempests of his mind. How sweet the serenity of habitual -self-control! How many stinging self-reproaches it spares us! When does -a man feel more at ease with himself than when he has passed through a -sudden and strong provocation without speaking a word, or in undisturbed -good humor? When, on the contrary, does he feel a deeper humiliation -than when he is conscious that anger has made him betray himself? How -many there are who check passion with passion, and are very angry in -reproving anger! Thus to lay one devil they raise another, and leave -more work to be done than they found undone. Such a reproof of anger is -a vice to be reproved. Reproof either hardens or softens its object. The -sword of reproof should be drawn against the offense and not against the -offender. - -It is not falling in the water, but remaining in it, that drowns a man. -So it is not the possession of a strong and hasty temper, but the -submission to it, that produces the evils incident to anger. In no other -way does a man show genuine nobility more than in resolutely holding his -temper subject to reason. In no other way can he so effectually attain -success, for a strong temper indicates a good amount of energy; passion -serves to dissipate this, so that its good effects are not perceived; -whereas, under the guiding reins of self-control, this energy is -gathered into a "central glow," which renders success in any -predetermined line not only a possibility but a very probable sequence. - - - - -[Illustration: AMBITION.] - - -[Illustration] - -There is a large element of deception in all ambitious schemes, for -ofttimes, when at the summit of ambition, one is at the depths of -despair, and the showy results of a successful pursuit of ambition are -sometimes but gilded misery, the casing of despair. The history of -ambition is written in characters of blood. It may be designated as one -of the vices of small minds, illiberal and unacquainted with mankind. It -is a solitary vice. The road ambition travels is too narrow for -friendship, too crooked for love, too rugged for honesty, too dark for -science, and too hilly for happiness. - -Those who pursue ambition as a means of happiness awake to a far -different reality. The wear and tear of hearts is never recompensed. It -steals away the freshness of life; it deadens its vivid and social -enjoyments; it shuts our souls to our own youth, and we are old ere we -remember that we have made a fever and a labor of our raciest years. The -happiness promised by ambition dissolves in sorrow just as we are about -to grasp it. It makes the same mistake concerning power that avarice -makes concerning wealth. She begins by accumulating power as a means of -happiness, but she finishes by continuing to accumulate it as an end. - -A thoroughly ambitious man will never make a true friend, for he who -makes ambition his god tramples upon every thing else. What cares he if -in his onward march he treads upon the hearts of those who love him -best. In his eyes your only value lies in the use you may be to him. -Personally one is nothing to him. If you are not rich or famous or -powerful enough to advance his interests, after he has got above you he -cares no more for you. It is the nature of ambition to make men liars -and cheats, to hide the truth in their breast, and show, like jugglers, -another thing in their mouth; to cut all friendships and enmities to the -measure of their interests, and to make a good countenance without the -help of a good will. - -If, as one says, "ambition is but a shadow's shadow," it were well to -remember that a shadow, wherever it passes, leaves a track behind. It -would conduce to humility also to remember that of the greatest -personages in the world when once they are dead there remains no -monument of their selfish ambition except the empty renown of their -boasted name. It is a very indiscreet and troublesome ambition which -cares so much about fame, about what the world will say of us, to be -always looking in the faces of others for approval, to be always anxious -about the effect of what we do or say, to be always shouting to hear the -echo of our own voices. To be famous? What does this profit a year -hence, when other names sound louder than yours? - -The desire to be thought well of, to desire to be great in goodness, is -in itself a noble quality of the mind, and is often termed ambition, -though it lacks the element of selfishness which renders ambition so -odious to all right-minded people. It seems an abuse of language to -confound such a trait of the mind with ambition. It were better to call -it aspiration, which becomes ambition only when carried to an extreme, -or when the objects for the attainment of which ambition incites us to -put forth our utmost exertions are unworthy the attention of sentient -moral beings, who live not only for time, but for eternity. A worthy -aspiration may be a great incentive to advancement and civilization, a -great teacher to morality and wisdom; but an unworthy ambition, unworthy -because of its ends or the zeal with which they are pursued, is often -the instrument of crime and iniquity, the instigator of intemperance and -rashness. - -Ambition is an excessive quality, and, as such, is apt to lead us to the -most extraordinary results. If our ambition leads us to excel or seek to -excel in that which is good, the currents it may induce us to support -will be none but legitimate ones. But if it is stimulated by pride, -envy, avariciousness, or vanity, we will confine our support principally -to the counter currents of life, and thus leave behind us misery and -destruction. An _ambition_ to appear to be thought great in noble -qualities may lead us to _appear_ good; but where we only act from -ambition, and not from aspiration, we are subject to fall at any moment, -since it were vain to expect selfishness to long continue in any right -action. - -If it is our ambition to gain distinction, we will rob the weak and -flatter the strong, and become the fawning slave of those who are able -to foist us above our betters, and deck us with the titles and honors of -the great without any regard to our own merit of respectability. But if -we are ambitious to do good, without any regard for the fame we may win -or the praise we may command, our course will be honorable and just, our -acts and deeds most worthy and good. When we have done with the world -the prints of our worthy ambition will still remain as a legacy to those -who come after us to enjoy and reap the benefits, for which they will -revere our memory, and retain our names in the lists of those whose -labors have aided in enriching the world and exalting the general -interests of mankind. - -To be ambitious of true honor, of the true glory and perfection of our -nature is the very principle and incentive of virtue; but to be -ambitious of titles, of place, of ceremonial respects and civil -pageantry is as vain and little as the things are which we court. Much -of the advancement of the world can be traced to the efforts of those -who were moved by ambition to become famous. Like fire, ambition is an -excellent servant, but a poor master. As long as it is held subservient -to integrity and honor, and made to conform to the requirements of -justice, there is but little danger of a man's having too much of it. -But, beware! it is such an insatiate passion that you must be -continually on your guard lest it speedily become the ruling principle -of your being. - - - - -[Illustration: POLITENESS.] - - -[Illustration] - -Among the qualities of mind and heart which conduce to worldly success, -there is no one the importance of which is more real, yet which is more -generally underrated at this day by the young, than courtesy—that -feeling of kindness, of love for our fellows, which expresses itself in -pleasing manners. Owing to that spirit of self-reliance and -self-assertion, they are too apt to despise those nameless and exquisite -tendernesses of thought and manner that mark the true gentleman. Yet -history is crowded with examples showing that, as in literature it is -the delicate, indefinable charm of style, not the thought, that makes a -work immortal, so it is the bearing of a man towards his fellows that -ofttimes, more than any other circumstance, promotes or obstructs his -advancement in life. - -Manner has a great deal to do with the estimation in which men are held -by the world; and it has often more influence in the government of -others than qualities of much greater depth and substance. We may -complain that our fellow-men are more for form than substance, for the -superficial rather than the solid contents of a man, but the fact -remains, and it is a clew to many of the seeming anomalies and freaks of -fortune which surprise us in the matter of worldly prosperity. The -success or failure of one's plans have often turned upon the address and -manner of the man. Though there are a few people who can look beyond the -rough husk or shell of a fellow-being to the finer qualities hidden -within, yet the vast majority, not so keen-visaged nor tolerant, judge a -person by his outward bearings and conduct. - -Grace, agreeable manners, and fascinating powers are one thing, while -politeness is another. The two points are often mistaken in the -occasional meeting, but the true gentleman always rises to the surface -at last. Nothing will develop a spirit of true politeness except a mind -imbued with goodness, justness, and generosity. Manners are different in -every country; but true politeness is every-where the same. Manners -which take up so much of our attention are only artificial helps which -ignorance assumes in order to imitate politeness, which is the result of -much good sense, some good-nature, and a little self-denial for the sake -of others, but with no design of obtaining the same indulgence from -them. A person possessed of those qualities, though he had never seen a -court, is truly agreeable; and if without them would continue a clown, -though he had been all his life a gentleman usher. - -He is truly well-bred who knows when to value and when to despise those -national peculiarities which are regarded by some with so much -observance. A traveler of taste at once perceives that the wise are -polite all the world over, but that fools are polite only at home. Since -circumstances always alter cases, the polite man must know when to -violate the conventional forms which common practice has established, -and when to respect them. To be a slave to any set code of actions is as -bad as to despise them. Perceptiveness, adaptation, penetration, and a -happy faculty of suiting manners to circumstances, is one of the -principles upon which one must work; for the etiquette of the -drawing-room differs from that of the office or railroad-car, and what -may be downright rudeness in one case may be gentility in the other. - -Benevolence and charity, with a true spirit of meekness, must be one of -the ruling motives of the understanding; for without this no man can be -polite. Politeness must know no classification; the rich and the poor -must alike share its justice and humanity. Exclusive spirits, that shun -those whose level in life is not on the same extravagant platform as -themselves, can not aspire to the high honor of wearing the name of -gentleman. The truly polite man acts from the highest and noblest ideas -of what is right. - -True politeness ever hath regard for the comfort and happiness of -others. "It is," says Witherspoon, "real kindness kindly expressed." -Viewed in this light, how devoid of the virtue are some who pride -themselves on a strict observance of all its rules! Many a man who now -stands ranked as a gentleman, because his smile is ready and his bow -exquisite, is, in reality, unworthy of such an honor, since he cares -more for the least incident pertaining to his own comfort than he does -for the greatest occasion of discomfort to others. - -The true gentleman is recognized by his regard for the rights and -feelings of others, even in matters the most trivial. He respects the -individuality of others, just as he wishes others to respect his own. In -society he is quiet, easy, unobtrusive, putting on no airs nor hinting -by word or manner that he deems himself better, wiser, or richer than -any one about him. He is never "stuck up," nor looks down upon others -because they have not titles, honors, or social position equal to his -own. He never boasts of his achievements or angles for compliments by -affecting to underrate what he has done. He prefers to act rather than -to talk, to be rather than to seem, and, above all things, is -distinguished by his deep insight and sympathy, his quick perception of -and attention to those little and apparently insignificant things that -may cause pleasure or pain to others. In giving his opinions he does not -dogmatize; he listens patiently and respectfully to other men, and, if -compelled to dissent from their opinions, acknowledges his fallibility, -and asserts his own views in such a manner as to command the respect of -all who hear him. Frankness and cordiality mark all his intercourse with -his fellows, and, however high his station, the humblest man feels -instantly at ease in his presence. - -The truest politeness comes of sincerity. It must be the outcome of the -heart or it will make no lasting impression, for no amount of polish -will dispense with truthfulness. The natural character must be allowed -to appear freed of its angularities and asperities. To acquire that ease -and grace of manners which distinguishes and is possessed by every -well-bred person one must think of others rather than of one's self, and -study to please them even at one's own inconvenience. "Do unto others as -you would that others should do unto you"—the golden rule of life—is -also the law of politeness, and such politeness implies self-sacrifice, -many struggles and conflicts. It is an art and tact rather than an -instinct and inspiration. - -Daily experience shows that civility is not only one of the essentials -of success, but it is almost a fortune in itself, and that he who has -this quality in perfection, though a blockhead, is almost sure to rise -where, without it, men of high ability fail. "Give a boy address and -accomplishment," says Emerson, "and you give him the mastery of palaces -and fortunes. Wherever he goes he has not the trouble of earning or -owning them; they solicit him to enter and possess." Genuine politeness -is almost as necessary to enjoyable success as integrity or industry. - -We despise servility, but true and uniform politeness is the glory of -any young man. It should be a politeness full of frankness and good -nature, unobtrusive, constant, and uniform in its exhibition to every -class of men. He who is overwhelmingly polite to a celebrity or a nabob -and rude to a laborer because he is a laborer deserves to be despised. -That style of manners which combines self-respect with respect for the -rights and feelings of others, especially if it be warmed up by the -fires of a genial heart, is a thing to be coveted and cultivated, and it -is a thing that pays alike in cash and comfort. - -What a man says or does is often an uncertain test of what he is. It is -the way in which he says or does it that furnishes the best index of his -character. It is by the incidental expression given to his thoughts and -feelings by his looks, tones, and gestures, rather than by his deeds and -words, that we prefer to judge him. One may do certain deeds from -design, or repeat certain professions by rote; honeyed words may mask -feelings of hate, and kindly acts may be formed expressly to veil -sinister ends, but the "manner of the man" is not so easily controlled. - -The mode in which a kindness is done often affects us more than the deed -itself. The act may have been prompted by one of many questionable -motives, as vanity, pride, or interests; but the warmth or coldness of -address is less likely to deceive. A favor may be conferred so -grudgingly as to prevent any feeling of obligation, or it may be refused -so courteously as to awaken more kindly feelings than if it had been -ungraciously granted. - -Good manners are well-nigh an essential part of life education, and -their importance can not be too largely magnified when we consider that -they are the outward expressions of an inward virtue. Social courtesies -should emanate from the heart, for remember always that the worth of -manner consists in being the sincere expression of feelings. Like the -dial of a watch they should indicate that the works within are good and -true. True civility needs no false lights to show its points. It is the -embodiment of truth, the mere opening out of the inner self. The arts -and artifices of a polished exterior are well enough, but if they are -any thing more or less than a fair exponent of inward rectitude their -hollowness can not long escape detection. - -The cultivation of manner, though in excess it is foppish and foolish, -is highly necessary in a person who has occasion to negotiate with -others in matters of business. Affability and good-breeding may even be -regarded as essential to the success of a man in any eminent station and -enlarged sphere of life, for the want of it has not unfrequently been -found, in a great measure, to neutralize the results of much industry, -integrity, and honesty of character. There are, no doubt, a few strong, -tolerant minds which can bear with defects and angularities of manner, -and look only to the more genuine qualities; but the world at large is -not so forbearant, and can not help forming its judgments and likings -mainly according to outward conduct. - -It has been well remarked that whoever imagines legitimate manners can -be taken up and laid aside, put on and off, for the moment, has missed -their deepest law. A noble and attractive every-day bearing comes of -goodness, of sincerity, of refinement, and these are bred in years, not -moments. It is the fruit of years of earnest, kindly endeavors to -please. It is the last touch, the crowning perfection of a noble -character; it has been truly described as the gold on the spire, the -sunlight on the corn-field, and results only from the truest balance and -harmony of soul. - - - - -[Illustration: SOCIABILITY.] - - -[Illustration] - -Society has been apply compared to a heap of embers, which, when -separated, soon languish, darken, and expire, but, if placed together, -glow with a ruddy and intense heat, a just emblem of the strength, -happiness, and security derived from society. The savage who never knew -the blessings of combination, and he who quits society from apathy or -misanthropic spleen, are like the separate embers, dark, dead, useless; -they neither give nor receive heat, neither love nor are beloved. - -From social intercourse are derived some of the highest enjoyments of -life. Where there is a free interchange of opinion, the mind acquires -new ideas, and, by a frequent exercise of its powers, the understanding -gains fresh vigor. The true sphere of human virtue is found in society. -This is the school of human faith and trials. In social, active life -difficulties will perpetually be met with. Restraints of many kinds will -be necessary, and studying to behave right in respect to these is a -discipline of the human heart useful to others and improving to itself. -It is good to meet in friendly intercourse and pour out that social -cheer which so vivifies the weary and desponding heart. It elevates the -feelings, and makes us all the better for the world. - -Society is the balm of life. Should any one be entirely excluded from -all human intercourse he would be wretched. Men were formed for society. -It is one important end for which they were made rational creatures. No -man was made solely for himself, and no man is capable of living in the -world totally independent of others. The wants and weaknesses of mankind -render society necessary for their convenience, safety, and support. God -has formed men with different powers and faculties, and placed them -under different circumstances, that they might be able to promote each -others' good. Some are wiser, richer, and stronger than others that they -may direct the conduct, supply the wants, and bear the burdens of -others. Some are formed for one and some are formed for another -employment, and all are qualified for some useful business, conducive to -the general good of society. The whole frame and texture of mankind make -it appear that they were designed to live in society. The longer men -live in society the more terrible is the thought of being excluded from -it. - -Society is the only field where the sexes meet on the terms of equality, -the arena where character is formed and studied, the cradle and the -realm of public opinion, the crucible of ideas, the world's university, -at once a school and a theater, the spur and the crown of ambition, the -tribunal which unmasks pretensions and stamps real merit, the power that -gives government leave to be, and outruns the Church in fixing the moral -sense of the people. - -Many young men fail for years to get hold of the idea that they are -subject to social duties. They act as though the social machinery of the -world were self-operating. They see around them social organizations in -active existence. The parish, the Church, and other bodies that embrace -in some form of society all men, are successfully operated, and yet they -take no part nor lot in the matter. They do not think it necessary for -them to devote either time or money to society. Sometimes they are apt -to get into a morbid state of mind, which disinclines them to social -intercourse. They become so devoted to business that all social -intercourse is irksome. They go out to tea as if they were going to -jail, and drag themselves to a party as to an execution. This -disposition is thoroughly selfish, and is to be overcome by going where -you are invited, always and at any sacrifice of mere feeling. Do not -shrink from contact with any thing except bad morals. Men who affect -your unhealthy mind with antipathy will prove themselves very frequently -on mature acquaintance your best friends and wisest counselors. - -It is to be noticed with what apparent ease some men enter society, and -how others remain away always. Such are apt to think that society has -not discharged its duties as to them. But all social duties are -reciprocal. Society is far more apt to pay its dues to the individual -than the individual to society. Have you, who complain of the cold -selfishness of society, done any thing to give you a claim to social -recognition? What kind of coin do you propose to pay in the discharge of -the obligations which come upon you with social recognition? In other -words, as a return for what you wish society to do, what will you do for -society? Will you be a member of society by right or by courtesy? If you -have so mean a spirit as to be content to be a beneficiary of society, -to receive favors and confer none, you have no business in the social -circle to which you aspire. - -The spirit of life is society; that of society is freedom; that of -freedom the discreet and modest use of it. A man may contemplate virtue -in solitude and retirement; but the practical part consists in its -participation and the society it hath with others; for whatever is good -is better for being communicated. As too long a retirement weakens the -mind, so too much company dissipates it. Too much society is nearly as -bad as none. A man secluded from company can have none but the devil and -himself to tempt him; but he that converses much in the world has almost -as many snares as he has companions. The great object of society is -refreshment of spirit. This is not to be obtained by luxury or by the -cankerous habit of speaking against others, but by a bright and easy -interchange of ideas on subjects which, even in their brightest and most -playful aspects, are worthy to engage the thoughts of men. - -There is an essential vulgarity in one phase of social life,—that which -considers the welfare of the guest's stomach to be the essential part of -the host's duty, and the great question of the guests to relate to the -decorating of their own backs. Such views elevate nobody; they refine -nobody; they inspire and instruct nobody; they satisfy nobody. This view -loses sight of the great end and aim of society, which is to refine and -elevate mankind, not to feed them upon dainties, or to enable them to -show off good clothes. Dean Swift had a better relish for good society -than for choice viands. When invited to the houses of great men he -sometimes insisted upon knowing what persons he was likely to meet. "I -don't want your bill of fare, but your bill of company." - -It is this losing sight of the true end of society which causes it to -present so many strange anomalies. Yet with all its defects it is -well-nigh indispensable to one who would wield power and influence in -the world's arena. There is no way to act out the promptings of your -better nature, and to move men in the right direction, so potential as -that offered to the social man. You can not move men until you show -yourself one among them. You can not know their wants and needs until -you have mingled with them. By refusing to cast your lot with others -socially, you are as powerless to do good as the mountain peak is to -raise tropical flowers. - -It is the manner of some to forego meeting others socially. There will -certainly come a time when they will regret it; for the human heart is -like a millstone in a mill: When you put wheat under it, it turns and -bruises the wheat into flour. If you put no wheat in it, it still grinds -on; but then it grinds away itself. In society the sorrows and griefs of -others are the object from which we extract the flour of charity and -loving kindness; but to the hermit from society his own griefs and -sorrows have the effect to render him cold and selfish. Man in society -is like a flower-bud on its native stalk. It is there alone his -faculties, expanded in full bloom, shine out; there only reach their -proper use. "It is not safe for man to be alone." In the midst of the -loudest vauntings of philosophy, nature will have her yearning for -society and friendship. A good heart wants something to be kind to; and -the best part of our nature suffers most when deprived of congenial -society. - -It becomes all men to seek the general good of society in return for the -benefits they receive from it. Though the general good of society -sometimes requires the individual members to give up private good for -that of the public, yet it is always to be supposed that individuals -receive more advantage than disadvantage from society, on the whole. -Indeed, there is scarcely any comparison in this case. The public -blessings are always immensely great and numerous. They are more in -number than can be reckoned up, and greater in worth than can be easily -described. - -The most independent individuals in society owe their principal -independence to society, and the most retired and inactive persons feel -the happy influence of society, though they may seem to be detached from -it. No man can reflect upon that constant stream of good which is -perpetually flowing down to him from well-regulated society, without -feeling his obligation to maintain and support it. Should this stream of -happiness cease to flow, the most careless and indifferent would feel -their loss, and feel a sense of their duty to uphold the good of -society. Let the head of society cease to direct and the hands to -execute, and the other members of the public body would soon find -themselves in a forlorn and wretched state. - -[Illustration] - - - - -[Illustration: DIGNITY.] - - "The dignity of man into your hands is given, - Oh keep it well, with you it sinks or lifts itself to heaven." - - —SCHILLER. - - -[Illustration] - -Dignity denotes that propriety of mien and carriage which is appropriate -to the different walks and ranks of life. In regard to our intercourse -with men we should often reflect, not only whether our conduct is proper -and correct, but whether it is urbane and dignified. Dignity of carriage -is nearly always associated with high endowments; the reverse is, at any -rate, true, that high endowments are associated with dignity. "A -trifling air and manner bespeaks a thoughtless and silly mind," saith a -Chinese proverb, "but a grave and majestic outside is, as it were, the -palace of the soul." - -True dignity is never gained by place, and never lost when honors are -withdrawn. There may be dignity in a hovel as well as in a court; in one -who depends on the sweat of his brow as well as one who is placed, by -reason of his wealth, in a position of independence. In all ranks and -classes it is equally acceptable and worthy of esteem. True dignity is -without arms. It does not deal in vain and ostentatious parade. In -proportion as we gratify our own self-esteem by a love of display we -commonly forfeit to the same degree the respect of those whose good -opinion is worth possessing. A dignified manner is not necessarily an -imposing manner; for true dignity is but the outward expression of -inherent worth of character, but an imposing manner is generally -ostentatious in degree, and as such may be taken as an evidence of -imposition. That dignity which seeks to make an ostentatious display is -often only a veil between us and the real truth of things. It is only -the false mask of appearance put on to conceal inherent defects. - -The ennobling quality of all politeness is dignity. Have you not noticed -that there are some persons who possess an inexpressible charm of -manner—a something which attracts our love instantaneously, when they -have neither wealth, position, nor talents? You will find that a dignity -of manner characterizes their actions, and that a spirit of dignity -hovers around them. On the other hand, have you not seen persons of -wealth who were surrounded by luxury and all the comforts of affluence, -yet, in lacking a spirit of dignity, lacked the essential to render -their lives influential for good? Where there is an inherent want of -dignity in the character, how many distinguished and even noble -acquisitions are required to supply its place! But when a natural -dignity of character exists, what a prepossession does it enlist in its -favor, and with how few substantial and real excellencies are we able to -pass creditably through the world! - -There are three kinds of dignity which either adorn or deface human -character. There is the dignity of etiquette and good manners, which is -often of an artificial kind, and is a creature of rules and ceremonies, -and not of the heart. The second is the dignity of pride and arrogance. -This is a presumptuous dignity arising from self-conceit and egotism. It -is thoroughly selfish in its nature. It is more a spirit of haughtiness -and cold reserve than of true dignity. Then there is the dignity of -compassion and kindness. This is that true dignity which ennobles life. -It arises, not from selfishness, but from kindness of heart, and from a -sense of the importance of life. - -Some men find it almost impossible to discover the line which separates -dignity from conceit. Dignity is a splendid personal quality if it be of -the right sort. To possess it is to be above meanness, above cringing, -above any thing that is low and unseemly. It holds up its head, even -among poverty and outward shabbiness, and looks the world bravely in the -face. It is innate manliness that outward garb can not change. But -conceit is a very different quality, and its possessor is very far from -being dignified, though he doubtlessly considers himself to be so. He -looks upon himself as the grand center of his social system, and upon -all others as satellites, whose particular business is to revolve around -him. The assumption may not take shape in words, but it comes out in his -manner all the same. Let him undertake to be amiable, and there is a -sort of royal condescension; he takes the attitude of stooping rather -than that of one reaching out friendly hands to his equals. All this -would be offensive and somewhat exasperating were it not ridiculous. But -we laugh in charitable good nature, and pity his absurdities. There is -little use in trying to point them out to him. He is so hoodwinked by -his overshadowing self-esteem that he can not see. True dignity does not -consist in haughty self-assurance. In resolving to be dignified let us -see to it that we strive for the true kind. - -In counseling dignity we advise no spirit of cold hauteur and pride, but -we do counsel such outward walk and conversations as shall become one -who has a just appreciation of life and its possibilities. One who is -always given to light and flippant remarks, and always assuming a free -and easy style in his demeanor, can not carry such an impression of -power as one who bears about him the impression of a man among men by -his dignified and decorous bearing. True dignity exists independent of— - - "Studied gestures or well-practiced smiles." - -Its seat should be in the mind, and then it will not be found wanting in -the manner. It is often strikingly and eloquently displayed in the -bearings of those utterly unacquainted with the strict rules of -etiquette. If one has a modest consciousness of his own worth, and a -sincere desire to be of worth to others, he must necessarily display -true dignity in his manner and bearing towards others. - -[Illustration] - - - - -[Illustration: AFFABILITY.] - - -[Illustration] - -Affability is a real ornament, the most beautiful dress that man or -woman can wear, and worth far more as a means of winning favor than the -finest clothes and jewels ever were. The exercise of affability creates -an instantaneous impression in your behalf, while the opposite quality -excites as quick a prejudice against you. So true is this that were we -asked to name any one quality which, aside from mere mental powers, -contributed largely to success, we would mention affability. - -Apart from its worth as an agreeable trait of character, affability is a -valuable commodity. Every one who has business to transact should add -this to his stock in trade. It costs nothing, while it vastly -facilitates trade and profit. There are business men and women who make -fortunes simply by their affable and polite manners. Their wares or -their services are no better, perhaps, than the stock in trade of their -crusty neighbors; but having undertaken a business or adopted a -profession, they are wise enough to know that whatever is to be done -successfully must be done in a pleasing manner and with a good will. - -Their acts appear to be based on the conviction that every body may be -made a friend, which is every way preferable to acting as if every body -were an intruder. They do not treat people as though they were in a -hurry to be done with them, but as though they might be cultivated into -an acquaintance and grow into a friend. To neglect the small courtesies -of life is to insure neglect for yourself. And the reason that some -persons are successful where others fail is that they invite strangers -to become friends by civility, while the others repel even friends by -the want of courtesy. - -The world at best is extremely selfish. We are too much taken up with -our own personal aims to notice how others are thriving. We little think -how others may be wishing for some friendly recognition, how far with -them the friendly shake of the hand may go. The world is full of -suffering and sorrow, and it is at these seasons that kindly words come -with far more than their usual force. The human heart was formed for -sympathy as naturally as the flower for sunshine. Hence it is no wonder -that the man of affable and kind manners should be the one who would -make friends wherever he goes. - -It is good to meet in friendly intercourse, and pour out that social -cheer which so vivifies the weary and desponding heart. Give to all the -hearty grasp and the sunny smile. They send sunshine to the soul, and -make the heart leap as with new life and joy. Thus may we become -brothers in every good word and deed, and peace and good-will spread in -the world. We long for friendly intercourse, and when deprived of the -society of others we pine and grow sick at heart, we become misanthropic -and gloomy. The Summer of the heart changes to dreary Winter, and our -lives seem overcast and gloomy. - -We are not well enough acquainted each with each, and all with all. We -are not social enough. We are not found often enough at one another's -houses. We are especially delinquent in the duty of calling upon such as -come among us and connect themselves with us. We do not welcome them, -and seek to make their stay as pleasant as possible. We do not take the -kindly notice we should of such as come to our places of public and -social gatherings. This is wrong. It is incumbent on us as members of -society to cultivate a spirit of affability, to strive to make all -within our influence happy by our kind solicitude for their welfare. -Says Daniel Webster: "We should make it a principle to extend the hand -of fellowship to every man who discharges faithfully his duties and -maintains good order, who manifests a deep interest in the general -welfare of society, whose deportment is upright, and whose mind is -intelligent, without stopping to ascertain whether he swings a hammer or -draws a thread." - -As there is nothing to be lost and so much to be gained by the exercise -of affability, it is deeply to be regretted that so few use it. To be -affable does not imply an indiscriminate taking into confidence, and -imparting to third persons the secrets of your business, at the same -time expecting to be informed of his. To do thus is mere simplicity, and -is an utter disregard of all cautious rules. But the friendly -conversation, the hearty grasp of the hand, the feeling of kindness and -good-will which finds expression in the tones, the willingness to do a -favor cheerfully,—these constitute true affability, which is not only -of value to the possessor, but may almost claim a place among the -Christian graces. - -How many there are who are not in want of assistance of material things, -but who are yearning for social recognition, who feel themselves shut -out from intercourse with their fellow-beings by the spirit of -selfishness which shows itself in a refusal of social privileges! It is -so easy to become thoughtless in this matter that each one should strive -against the feeling, and should constantly strive to make all around him -feel that he recognizes in them the man or woman, an equal being with -himself, and to meet them with kindness by no means devoid of dignity, -but to let them see that he is moved by a spirit of good-will towards -all, and desires, as far as possible, to do away with the distinction of -rank or wealth, and to meet with them on the plane of equality. - -In urging affability we do not ignore the fact that there are many to be -found in every walk of life with whom the less one has to do the better, -that you would as soon think of taking a serpent into the bosom of your -family as some people who infest society. But this lamentable fact does -not lessen the claims of affability, since, because you are fond of -fruit, you are not required to eat indiscriminately all kinds of fruits, -the good and also the bad, the nutritious as well as the poisonous, but -you are to exercise a judicious elimination. So you are not required to -be frank, open-hearted, and sociable with villains and blacklegs, the -depraved and licentious. To do this is to sink yourself to their level. -But a man may be a gentleman, and as such entitled to recognition, -though his coat be not of broadcloth or of the most fashionable make. -And a real lady, though clad in calico, is as worthy of frank and -courteous treatment as though robed in silk and satins. - -[Illustration] - - - - -[Illustration: THE TOILET.] - - "Costly thy habit as thy purse can buy, - But not expressed in fancy; - Rich, not gaudy, - For the apparel oft proclaims the man." - - —SHAKESPEARE. - - -[Illustration] - -As the index tells us the contents of books, and directs to the -particular chapter, even so does the outward habit and superficial order -of garment denote the spirit and demonstratively point out, like to a -marginal note, the internal qualities of the soul. - -We believe it to be the duty of all, young and old, to make their -persons, as far as possible, agreeable to those with whom they are -associated. If possible, dress yourself fine where others are fine, and -plain where the apparel of others is plain. A man who finds himself -badly dressed amongst well-dressed people feels awkward and ill at ease. -He stammers and is confused in speech. He makes all manner of ridiculous -blunders, and it is well-nigh impossible for him to assume that air of -simple dignity which should characterize the bearing of a gentleman. But -it should be remembered that this feeling should have nothing to do with -dress proper; it is only when there is a manifest impropriety in the -mode of dress. The dress should suit the time and the occasion. The man -in his workshop or field, or the lady, busied with the household duties, -should have no occasion to feel ill at ease, because not so finely -dressed as the casual caller. Such a feeling should be instantly -checked, since it is born of pride, not of an innate desire to please -others. - -The love of beauty and refinement belongs to every true woman. She ought -to desire in moderation pretty dresses, and delight in beautiful colors -and graceful fabrics. She ought to take a certain, not too expensive, -pride, in herself, and be solicitous to have all belonging to her well -chosen and in good style. Many fail to understand the true object and -importance of this sentiment. Let no woman suppose that any man, much -less her husband, is indifferent to her appearance. But women should -constantly beware lest what was meant as a means of influence becomes a -ruling passion. And let it be ever remembered that beauty of dress does -not reside in the material; that time, place, and circumstances are all -to be considered; that they may look far more bewitching in the eyes of -those whom they are desirous to please when clad in neat calico than if -robed in silks and satins. And depend upon it that the husband, wearied -with his day's work, had far rather find the wife neatly clad, doing or -superintending household duties, than, when dressed in the height of -fashion, she greets him to a home that sadly needs an efficient, willing -housekeeper. - -Through dress the mind may be read, as through the delicate tissue the -lettered page. Women are more like flowers than we think. In their dress -and adornments they express their natures, as the flowers in their -petals and colors. Some women are like the modest daisies and -violets—they never look or feel better than when dressed in a morning -wrapper. When women are free to dress as they like, uncontrolled by -others and not limited by their circumstances, they do not fail to -express their true characters. A modest woman will dress modestly; a -really refined and intelligent woman will bear the marks of careful -selections and faultless taste. - -It is to be feared that many, both ladies and gentlemen, fail to -recognize the beauty which always accompanies simplicity. The stern -simplicity of the classic taste is seen in the statues and pictures of -the old masters. In Athens the ladies were not gaudily, but simply -arrayed, and we doubt whether any ladies have ever excited more -admiration. Female loveliness never appears to so good advantage as when -set off by simplicity of dress. Tinselries may serve to give effect on -the stage or upon the ball-room floor, but in daily life there is no -substitute for the charm of simplicity. A vulgar taste is not to be -disguised by gold and diamonds. The absence of a true taste and -refinement of delicacy can not be compensated by the possession of the -most princely trousseau. Mind measures gold, but gold can not measure -mind. Those who think that in order to dress well it is necessary to -dress extravagantly or gaudily make a great mistake. Elegance of dress -does not depend upon expense. A lady might wear the costliest silks that -Italy could produce, adorn herself with laces from Brussels which years -of patient toil are required to fabricate; she might carry the jewels of -an Eastern princess around her neck and upon her wrists and fingers, yet -still in appearance be essentially vulgar. These are as nothing without -grace, without adaptation, without an harmonious development of colors, -without the exercise of discrimination and good taste. - -God has implanted in the minds of all, but especially in the female -breast, the love of beauty, and one way that this feeling finds -expression is in the matter of dress and personal adornment. We think -that it is the duty of all to clothe themselves in that style of dress -which most becomes them, provided that it does not conflict with -hygienic rules, and is warranted by their circumstances. It is their -duty, since when in choice personal adornment they have a dignity and -sense of personal elevation which they do not experience when in uncouth -attire. Pride, of course, often enters into fine dressing, and many -women are fond of flaunting their fine feathers in people's eyes; but a -great majority love handsome dressing in obedience to an instinct of -refinement, in consequence of that sense of personal purity which -accompanies the wearing of choice apparel. - -To advise a young lady to dress herself with any serious departure from -the prevailing fashion of her day and class is to advise her to incur a -penalty which may very probably be the wreck of her whole life's -happiness. But it is only the fault of public opinion that any penalties -at all follow innovations in themselves sensible and modest. To train -this public opinion by degrees to bear with more variation of costume, -and especially to insist upon the principle of fitness as the first -requisite of beauty, should be the aim of all sensible women. Nothing -can be in worse taste than for sensible women to wear clothes by which -their natural movements are impeded, and their purposes, of whatever -sort, thwarted by their habiliments. - -The styles of dress are so many and varied that it would be a vain, as -well as useless, attempt to classify them. There is one principle -running through all which every woman should carefully consider. Are -your modes of dress in accordance with the rules of hygiene? This -question you ought carefully to consider, ever remembering that nature -will allow none of her laws to be violated in the name of fashion with -impunity, and that every style of dress that does not conform to the -plainest of nature's teaching should be frowned down upon by all -sensible people. - -Dress, to be in perfect taste, need not be costly. It is to be regretted -that in this age too much attention is paid to dress by those who have -neither the excuse of ample means nor of social culture. The wife of a -poorly paid clerk or of a young man just starting in business aims at -dressing as stylishly as does the wealthiest among her acquaintances. -Consistency in regard to station and fortune is the first matter to be -considered. A woman of good sense will not wish to expend in unnecessary -extravagance money wrung from an anxious husband; or, if her husband be -a man of fortune, she will not even then encroach upon her allowance. In -the early years of married life, when the income is moderate, it should -be the pride of a woman to see how little she can spend upon her dress -and yet present that tasteful and creditable appearance which is -desirable. - -The dress of a gentleman never appears more creditable than when -characterized by simplicity. A gentleman's taste in dress is shown in -the avoidance of all extravagance. A man of wit may sometimes be a -coxcomb, but a man of judgment and sense never can be. A beau dressed -out is like a cinnamon tree—the bark is worth more than the body. A -dandy is said to be the mercer's friend, the tailor's fool, and his own -foe. There are a thousand fops made by art for one fool made by nature. - -To judge from the actions of many of our young men one would suppose -that dress was their highest aim in life. Elegance of attire is, indeed, -well, and, when suitable to the surroundings, bespeaks the gentleman. -But men of sterling worth and character are apt to have a feeling of -contempt for the one who, by his faultless attire and spruce manner, -conclusively shows that he is actuated by a dandy's view of life. A coat -that has the mark of use upon it is a recommendation to people of sense, -and a hat with too much nap and too high a luster a derogatory -circumstance. The best coats in our streets are worn on the backs of -penniless fops, broken-down merchants, clerks with pitiful salaries, and -men that do not pay up. - -Dandies and fops are like a body without soul, powder without ball, -lightning without thunderbolt, paint on sand. There is much of this in -the world. We see it exemplified in every thing considered valuable. The -counterfeiter gives the show of gold to his base coin, and the show of -value to his lying bank note. The thief hangs out the appearance of -honesty in his face, and the liar is thunderstruck if any body suspects -him of equivocation. The bankrupt carries about with him the appearance -of wealth. The fop puts on the masquerade of dignity and importance. The -poor belle, whose mother washes to buy her plumes, outshines the peeress -of the court. Many a table steams with costly viands for which the last -cent was paid; and many a coat, sleek and black, is worn on the street -on which the tailor has a moral mortgage. - -In the matter of dress, then, when we sum it all up, we find that the -love of dress is inherent in all true men and women, and that it would -be as unwise as it would be useless to strive against it; that, while no -man or woman should allow themselves to become a slave to dress and -fashion, still it is no less a duty than it is a privilege to cultivate -this love of adornment, ever keeping it within due bounds, remembering -that outward adornment should be but secondary to the adornment of the -soul with all noble and great qualities. - -[Illustration] - - - - -[Illustration: GENTLENESS.] - - -[Illustration] - -We may admire proofs of hardiness and assurance, but we involuntarily -attach ourselves to simplicity and gentleness. Gentleness is like the -silent influence of light, which gives color to all nature. It is far -more powerful than loudness or force, and far more beautiful. It pushes -its way silently and persistently, like the tiniest daffodil in Spring, -which raises the clod and thrusts it aside by the simple persistence of -growing. - -It is to be feared that in this stirring age, when we enumerate the -elements of success, that we do not lay stress enough on the milder -virtues of simplicity and gentleness. While fond of applauding the -hardier virtues of energy, self-reliance, perseverance, and others of a -similar nature, we are in danger of losing sight of the fact that -ofttimes an exhibition of gentleness and courtesy is not only extremely -pleasing in itself, but is not infrequently one of the most expeditious -and efficacious modes of advancing present interests. - -It is singular what power gentleness and courtesy bestows on him who -practices them. The most boisterous winds only cause the traveler to -wrap his cloak the closer to him, while the gentle rays of the sun -speedily induce him to discard it. And thus it is with many of the -pursuits of life, where sheer force of intellect or intensity of -application would ofttimes end only in a failure of plans and purposes, -gentleness, by its silent but powerful influence, will not only excite a -feeling of good will in the minds of others, but as oil removes friction -from a machine and causes it to move smoothly, so will gentleness remove -apparently insurmountable objects from the pathway of our success. - -Gentleness belongs to virtue, and is to be carefully distinguished from -the spirit of cowardice or the fawning assents of sycophants. It removes -no just right from fear; it gives no important truth to flattery; it is, -indeed, not only consistent with a firm mind, but it necessarily -requires a manly spirit and a fixed principle in order to give it any -real value. An able man shows his spirit by gentle words but resolute -actions. How often experience convinces us that a bold and brazen -loudness of tones and roughness of manner cover only a vacillating -spirit and irresolute actions! And on the other hand, do not history and -observation show that quietness and gentleness ofttimes mark the most -determined of actions? The rarest bravery of all in the world is found -actively engaged accompanied by an exhibition of gentleness. And ought -we not so to expect it? The person moved by a spirit of gentleness -throws all the energy of his nature into action. It is not allowed to -waste in boisterousness, but is guided and directed in the most -appropriate channels by an understanding calm and collected. - -In the captain of a canal-boat we generally expect gruffness of manner, -loudness of tones, and a general lack of refinement, dignity, and -gentleness; but in the commander of an ocean steamer we shall always -find the quietness, gentleness, and dignity that we all recognize as -such a proper accompaniment of power. So true it is that gentleness of -manner is the most appropriate and general expression of true greatness -and worth that we use the expression "a gentle man" to express the -highest type of worth in man. - -In the mechanical world do we not always find that the greater the -exhibition of power the steadier and quieter the movement becomes? It is -the rickety engine of but few horse-powers that goes with a fizz and a -clatter, while the massive engine that supplies the motive power for -acres of machinery goes almost noiselessly; and the sublimest exhibition -of power in the universe—the movement of the heavenly bodies—proceeds -in absolute quiet. We observe the same effect in the moral world; the -master minds who have moved kingdoms and swayed the thoughts of millions -are uniformly gentle and dignified in their bearings. The loud-tongued -and clatter-brained fanatics merely cause a movement in their immediate -vicinity. - -There is a magic power in gentle words, the potency of which but few -natures are so icy as to wholly resist. Would you have your home a -cheerful, hallowed spot, within which may be found that happiness and -peace which the world denies to its votaries? Let not loud, harsh words -be uttered within its walls. Let only gentle, quiet actions there be -found. Speak gently to the wearied husband, who, with anxious brow, -returns from the perplexities of his daily avocations; and let him, in -his turn, speak gently to the care-worn woman and wife, who, amid her -never-ending round of little duties, finds rest and encouragement in the -sympathy of him she loves. Speak gently to the wayward child. A pleasant -smile and a word of kindness will often restore good humor and -playfulness. Human nature is the same with it. It has its joys and -sorrows as well as those of mature growth, and its little heart will -quickly yield to the power of gentle, loving kindness. - -Hearts of children are, after all, much like flowers; they remain open -to the softly falling dew, but shut up in the violent downfalls of rain. -Therefore, when you have occasion to rebuke children, be careful to do -it with manifest kindness and gentleness. The effect will be -incalculably better. Speak gently to the dependent who lightens your -daily toil; kind words insure respect and affection, while the angry -rebuke provokes impertinence and dislike. Speak gently to the aged ones; -many are the trials through which they have passed, and now, in a little -while, they will be missed from their accustomed places—the spirit will -have passed to its rest. The remembrance of an unkind word will then -bring with it a bitter sting. Speak gently to the erring one; are we not -all weak and liable to err? Temptation, of which we can not judge, may -have surrounded him. Harshness will drive him on the sinful way; -gentleness may win him back to virtue. - -True gentleness is founded on a sense of what we owe to Him who made us, -and to the common nature of which we all share. It arises from -reflection on our own failings and wants, and from just views of the -condition and duty of man. It is native feelings, heightened and -improved by principle. It is not deficient in a sense of true worth and -dignity, but it recognizes in all men the possessors of infinite -possibilities, even the possibilities of eternal life; and it treats -them as brethren. It summons to its highest and best form of expression -all that is noble in manhood, inspiring in purpose, grand in aim, and -walks proudly therein; humbly, yet with an air of conscious dignity; -quietly, yet with the insignia of power. - -Since, then, true gentleness is thus significant of power, thus -potential for good, and is the high and distinctive test of a gentleman, -ought not all the young earnestly strive to learn that spirit of -self-control, and accustom themselves to speak and act gently at all -times, and, by so doing, to act as becomes a man and responsible being? - -[Illustration] - - - - -[Illustration: MODESTY.] - - -[Illustration] - -It has been remarked that the modest deportment of really wise men, when -contrasted to the assuming air of the vain and ignorant, may be compared -to the difference of wheat, which, while its ear is empty, holds up its -head proudly, but as soon as it is filled with grain bends modestly down -and withdraws from observation. Thus with true worth and merit: it is -uniformly modest in deportment. It is only the shallow-pated who strive -to attract attention by pretentious claims. The ocean depths are mute; -it is only along shallow shores that the roar of the breakers is heard. - -It is not difficult to draw the line between self-reliance and modesty -on the one hand, and self-esteem and arrogant pretensions on the other. -True self-reliance does not call on all men to witness its exploits. It -displays itself in action. It may be reserved in deportment, but quietly -and modestly proceeds in the path that wisdom points out, with a steady -reliance on its own powers. Not so self-esteem. Its boast is that it is -sufficient for all things; which, to be sure, were not so bad, were it -not for the fact that, when put to the test by necessity, it so quickly -abandons its pretentious claims, and, forgetting to use its own powers, -is anxious only for the aid of others. - -Modesty is a beautiful setting to the diamond of talents and genius. The -mark of the truly successful man is absence of pretensions. He talks in -only ordinary business style, avoids all brag, dresses plainly, promises -not at all, performs much, speaks monosyllables, hugs his fact. He calls -his employment by its lowest name, and so takes from evil tongues their -sharpest weapon. Who made more wide and sweeping discoveries, of more -far-reaching consequences, than Newton? Yet listen to his modest -confession: "I know not what the world may think of my labors, but to -myself it seems as though I had been but a child playing on the -seashore, now finding some pebble rather more polished, and now some -shell rather more agreeably variegated than another, while the immense -ocean of truth extended itself unexplored before me." Thus it is always -found that modesty accompanies great merit, and it has even been said -that merit without modesty is generally insolent in expression. - -The greatest events in the world's history dawned with no more noise -than the morning star makes in rising. All great developments complete -themselves in the world, and modestly wait in silence, praising -themselves never, and announcing themselves not at all. If "honesty be -the best policy," we can not deny that modesty, as a matter of policy -even, hath a rare virtue. What so quickly commands our good wishes as -modesty struggling under discouragement? what our sympathy more than -modesty struck down by affliction? or what our respect and love more -than modesty ministering to the distresses of others? There is no surer -passport to the favors of others than modesty of deportment. It will -succeed where all else has failed to waken in the minds of others an -interest in our affairs. It is to merit as shades to figures in a -picture, giving it strength and beauty. - -Modesty is not bashfulness, though the two are often confounded. The -bashfulness of timidity is constitutional, the bashfulness of credulity -is pitiable, the bashfulness of ignorance is disreputable, but the -bashfulness allied to modesty is a charm. There are two distinct sorts -of bashfulness. The one is awkwardness joined to pride, which, on a -further acquaintance with the world, will be converted into the pertness -of a coxcomb. The other is closely allied to modesty. It is a painful -consciousness of self, which is produced by our most delicate feelings, -and which the most extensive knowledge can not always remove. In -undermining and removing bashfulness, due regard is to be had to the -adjacent modesty, good nature, and humanity, as those who pull down -private houses adjoining imposing buildings are careful to prop up such -parts as are endangered by the removal. - -Bashfulness in itself can not be admired. It completely distrusts its -own powers, whereas we have seen that a proper reliance on self is at -all times highly commendable. Bashfulness in man is never to be allowed -as a good quality, but a weakness, inasmuch as it suppresses his virtues -and hides them from the world, when, had he a mind to exert himself, he -might accomplish much good. We doubt not but there are many fine -intellects passing for naught by reason of their bashfulness. - -Modesty is far different from reserve. Reserve partakes more of the -nature of sullen pride. It is haughty in demeanor, and hath not the -sweet, retiring disposition of modesty. A reserved man is in continual -conflict with the social part of his nature, and even grudges himself -the laugh into which he is sometimes betrayed. The modest man does not -refuse to perform his part socially. His only dread is that others may -think he is trying to center attention on himself. The really modest man -may be the most social of men. The reserved man thinks it is beneath him -to mingle with the mass of the people. - -Modesty never counsels real merit to conceal itself. It never bids one -refuse to act when action is necessary, and the person is conscious that -his powers are adequate for the performance of the task. Nor when a good -deed is to be done should the modest man hesitate to come forward to do -it, providing he is capable of so doing. Modesty counsels none to be -backwards where duty points the way; but modesty strictly forbids that -when a good or meritorious action is done that the performer should -spread abroad the story of his doings. Leave that for others to do. - -Modesty is the crowning ornament of womanly beauty, and the honor of -manly powers. It alike becomes every age, giving new grace to youthful -figures, and imparting a pleasing virtue to years. It softens the -asperities of poverty and is a beautiful setting for wealth and fortune. -It gives additional charms to the possessor of genius and talents, or -cunningly conceals the want of the same. It is the key that unlocks -alike the gate to success or the door of love and respect. It makes life -pleasant to the one who exercises the virtue, and charities bestowed by -its hand are worth far more to the recipient than their mere pecuniary -value. - -[Illustration] - - - - -[Illustration: LOVE.] - - "Life without love! Oh, it would be - A world without a sun— - Cold as the snow-capped mountain, dark - As myriad nights in one; - A barren scene, without one spot - Amidst the waste, - Without one blossom of delight, - Of feeling, or of taste!" - - -[Illustration] - -Love in one form or another is the ruling element in life. It is the -primary source from whence springs all that possesses any real value to -man. It may be the love of dominion or power which, though utterly -selfish in its aims and methods, has been most marvelously overruled for -good in the world's history. It may be the love of knowledge, in the -pursuit of which lives have been lost and fortunes spent; but grand -secrets have been wrung from nature—secrets which have contributed much -for the advancement of human interests. But the love grander than any -other, before which all the other elements of civilization pale and -dwarf to utter insignificance, which is as powerful to-day as in the -morning of time, which will continue to rule until time is ended, is -that indefinable, indescribable, ever fresh and beautiful love betwixt -man and woman—that love which has the power to tame the savage's heart; -which finds man rough, uncultivated, and selfish; which leaves him a -refined and courteous gentleman; which transforms the timid, bashful -girl to the woman of matchless power for good. - -Love is an actual need, an urgent requirement of the heart. Every -properly constituted human being who entertains an appreciation of -loneliness and wretchedness, and looks forward to happiness and content, -feels a necessity of loving. Without it life is unfinished and hope is -without aim, nature is defective and man miserable; nor does he come to -comprehend the end and glory of existence until he has experienced the -fullness of a love that actualizes all indefinite cravings and -expectations. Love is the great instrument of nature, the bond and -cement of society, the spirit and spring of the universe. It is such an -affection as can not so properly be said to be in the soul as the soul -to be in that. It is the whole nature wrapped up in one desire. Love is -the sun of life, most beautiful in the morning and evening, but warmest -and steadiest at noon. - -Love blends young hearts in blissful unity, and for the time so ignores -past ties and affections as to make a willing separation of the son from -his father's house, and the daughter from all the sweet endearments of -her childhood's home, to go out together and rear for themselves an -altar, around which shall cluster all the cares and delights, the -anxieties and sympathies of the family relationship. This love, if pure, -unselfish, and discreet, constitutes the chief usefulness and happiness -of human life. Without it there would be no organized households, and, -consequently, none of that earnest endeavor for a competence and -respectability, which is the mainspring to human efforts, none of those -sweet, softening, restraining, and elevating influences of domestic -life, which can alone fill the earth with the happy influences of -refinement. - -Love, it has been said, in the common acceptance of the term is folly; -but love in its purity, its loftiness, its unselfishness is not only a -consequence, but a proof of our moral excellence. The sensibility to -moral beauty, the forgetfulness of self in the admiration engendered by -it, all prove its claim to a high moral influence. It is the triumph of -the unselfish over the selfish part of our nature. No man and no woman -can be regarded as complete in their experience of life until they have -been subdued into union with the world through their affections. As -woman is not woman until she has known love, neither is man a complete -man. Both are requisite to each other's completeness. - -Love is the weapon which Omnipotence reserved to conquer rebel man when -all the rest had failed. Reason he parries; fear he answers blow to -blow; future interests he meets with present pleasure; but love, that -sun against whose melting beams Winter can not stand, that soft, -subduing slumber which brings down the giant, there is not one human -soul in a million, not a thousand men in all earth's domain whose -earthly hearts are hardened against love. There needs no other proof -that happiness is the most wholesome moral atmosphere, and that in which -the morality of man is destined ultimately to thrive, than the elevation -of soul, the religious aspirations which attend the first assurance, the -first sober certainty of true love. - -Love is the perpetual melody of humanity. It sheds its effulgence upon -youth, and throws a halo around age. It glorifies the present by the -light it casts backward, and it lightens the future by the gleams sent -forward. The love which is the outcome of esteem has the most elevating -and purifying effect on the character. It tends to emancipate one from -the slavery of self. It is altogether unsordid; itself is the only -price. It inspires gentleness, sympathy, mutual faith, and confidence. -True love also in a manner elevates the intellect. "All love renders -wise in a degree," says the poet Browning, and the most gifted minds -have been the truest lovers. Great souls make all affections great; they -elevate and consecrate all true delights. Love even brings to light -qualities before lying dormant and unsuspected. It elevates the -aspirations, expands the soul, and stimulates the mental powers. - -It were fitting that the nature of this affection, which has such power -for good or ill, be thoroughly understood, and endeavors made to guide -it in right channels. For love, as it is of the first enjoyment, so it -is frequently of the deepest distress. If it is placed upon an unworthy -object, and the discovery is made too late, the heart can never know -peace. Every hour increases the torments of reflection, and hope, that -soothes the severest ills, is here turned into deep despair. But, -strange to say, though it is one of universal and engrossing interest to -humanity, the moralist avoids it, the educator shuns it, and parents -taboo it. It is considered almost indelicate to refer to love as between -the sexes, and young persons are left to gather their only notions of it -from the impossible love stories that fill the shelves of circulating -libraries. This strong and absorbing feeling, which nature has for wise -purposes made so strong in woman that it colors her whole life and -history, though it may form but an episode in the life of man, is -usually left to follow its own inclination, and to grow up for the most -part unchecked, without any guidance or direction whatever. - -Although nature spurns all formal rules and directions in affairs of -love; though love triumphs over reason, resists all persuasion, and -scorns every dictate of philosophy; and though, like a fabled tree or -plant, it may be cut down at night, but ere morning it will be found to -have sprouted up again in renewed freshness and beauty, with its leaves -and branches re-expanded to the air and laden with blossoms and fruits; -still, at all events, it were best to instill in young minds such views -of character as should enable them to discriminate between the true and -the false, and to accustom them to hold in esteem those qualities of -moral purity and integrity without which life is but a scene of folly -and misery. It may not be possible to teach young people to love wisely, -but they may at least be guarded by parental advice against the -frivolous and despicable passions which so often usurp its name. - -Genuine love is founded on esteem and respect. You can not long love one -for whom you have not these feelings. The most beautiful may be the most -admired and caressed, but they are not always the most esteemed and -loved. We discover great beauty in those who are not beautiful, if they -possess genuine truthfulness, simplicity, and sincerity. No deformity is -present where vanity and affectation is absent, and we are unconscious -of the want of charms in those who have the power of fascinating us by -something more real and permanent than external attractions and -transitory shows. - -Remember that love is dependent upon forms; courtesy of etiquette must -guard and protect courtesy of heart. How many hearts have been lost -irrecoverably and how many averted eyes and cold looks have been gained -from what seemed, perhaps, but a trifling negligence of forms. Love is a -tender plant and can not bear cold neglect. It requires kind acts and -thoughtful attentions, one to the other, and thrives at its best only -when surrounded by an atmosphere of disinterested courtesy. - -The love of woman is a stronger power and a sweeter thing than that of -man. Men and women can not be judged by the same rules. There are many -radical differences in their affectional natures. Man is the creature of -interest and ambition. His nature leads him forth into the struggle and -bustle of the great world. Love is but the embellishment of his early -life, or a song piped in the interval of the acts. He seeks for fame, -for fortune, for space in the world's thoughts, and dominion over his -fellow-men. But a woman's whole life is a history of the affections. The -heart is her world; it is there her ambition strives for empire; it is -there her nature seeks for love and kindness. She sends forth her -sympathies on adventure; she embarks her whole soul in the traffic of -affection, and if shipwrecked her case is hopeless, for it is the -bankruptcy of a heart. - -Woman's love is stronger than man's because she sacrifices more. For -every woman is with the food of the heart as with the food of her body; -it is possible to exist on a very small quantity, but this small -quantity is an absolute necessity. The love of a pure, true woman has -brightened some of the darkest scenes in the world's history. It -inspires them with courage and incites them to actions utterly foreign -to their shrinking dispositions. Who can estimate the value of a woman's -affections? Gold can not purchase a gem so precious. In our most -cheerless moments, when disappointments and care crowd round the heart, -and even the gaunt form of poverty menaces with his skeleton fingers, it -gleams round the soul like sunlight in dark places. It follows the -prisoner into the gloomy cell, and in the silence of midnight it plays -around his heart, and in his dreams he folds to his bosom the form of -her who loves him still, though the world has turned coldly from him. - -Love purifies the heart from self; it strengthens and ennobles the -character, gives higher motives and a nobler aim to every action of -life, and makes both man and woman strong, noble, and courageous; and -the power to love truly and devotedly is the noblest gift with which a -human being can be endowed, but it is a sacred fire and not to be burned -before idols. Disinterested love is beautiful and noble. How high will -it not rise! How many injuries will it not forgive! What obstacles will -it not overcome, and what sacrifices will it not make rather than give -up the being upon which it has been once wholly and truthfully fixed! - -It is difficult to know at what moment love begins; it is less difficult -to know it has begun. A thousand messengers betray it to the eye. Tone, -act, attitude, and look, the signals upon the countenance, the electric -telegraph of touch, all betray the yielding citadel. And there is -nothing holier in this life of ours than the first consciousness of -love, the first fluttering of its silken wings, the first rising sound -of that wind which is so soon to sweep through the soul to purify or to -destroy. Love is thus a power, potent for good, but, debased and -corrupted, is as potent for evil. If it brings joys it may also conduce -to exquisite anguish. A disappointment in love is more hard to get over -than any other; the passion itself so softens and subdues the heart that -it disables it from struggling or bearing up against the woes and -distresses which befall it. The mind meets with other misfortune in her -whole strength; she stands collected within herself and sustains the -shock with all the force which is natural to her. But a heart crossed in -love has its foundation sapped, and immediately sinks under the weight -of accidents that are disagreeable to its favorite passion. - -When time brings us to the resting-places of life—and we all expect -them, and, in some measure, attain them—when we pause to consider its -ways and to study its import, we then look back over the waste ground -which we have left behind us. Is a bright spot to be seen there? It is -where the star of love has shed its beams. Is there a plant, a flower, -or any beautiful thing visible? It is where the smiles and tears of -affection have been spent—where some fond eye met our own, some -endearing heart was clasped to ours. Take these away and what joy has -memory in retrospection, or what delight has hope in future prospects? -The bosom which does not feel love is cold; the mind which does not -conceive it is dull; the philosophy which does not accept it is false; -and the only true religion in the world has pure, reciprocal, and -undying love for its basis. The loves that make memory happy and home -beautiful are those which form the sunlight of our earlier years; they -beam gratefully along the pathway of our mature years, and their -radiance lingers till the shadows of death darken them all together. - -[Illustration] - - - - -[Illustration: COURTSHIP.] - - -[Illustration] - -There is an unfortunate tendency in human nature to treat with levity -many questions most vitally affecting man's real happiness. Thus in the -questions of love, courtship, and marriage—questions than which none -could be more important—it is to be deeply regretted that men and women -do not more carefully consider the wisdom of their course, do not -reflect whether they are guided by the light of calm, sober sense or are -leaving things to impulse. - -It has been wisely but sadly said that years are necessary to cement a -friendship; but months, and sometimes weeks, and even days, are -sufficient to prepare for that holier state of matrimony. From false -regard to public opinion, or as a matter of convenience, or for the mere -purpose of securing a home and being settled in life, thousands enter -into the most sacred of human relationships with no such feelings as -will enable them to bear the burdens which it brings. - - [Illustration: Engraved & Printed by Illman Brothers. - THE VOW.] - -Love and courtship should be to wedded love what a blossom is to the -perfected fruit. The power of this love must be measured, not by its -intensity, but by its effects—by its beneficence in bringing into play -a higher range of motives, by the facilities it unfolds, by its skill in -harmonizing different natures. Not once in a hundred times do two -natures brought side by side harmonize in every part. Of nothing are -people more ignorant than of human nature. Very rich and fruitful -natures are often side by side with very barren ones; noble ones, with -those that are sordid; exquisitely sensitive, with those coarse and -rude. This is a consequence to be foreseen from the want of thought -evinced by people when about to marry. - -Many counsel the young not to expect too much from love. That is an evil -philosophy, however, which advises to moderation by undervaluing the -possibilities of a true and glorious love. Happiness in this life -depends more upon the capacity of loving than on any other single -quality. If men lose all the treasures of love, it does not prove that -the treasure is not to be found, but that they have not sought aright. -In love there are many apartments; but not to selfishness, sensuality, -or arrogance will love yield its richest treasures. True love is social -regeneration. It is a revolution ending with a new king, and a -reconstruction of the soul. - -The way of selfishness is self-seeking; that of love, self-sacrifice. It -is this self-sacrificing spirit of love that can alone perpetuate its -influence and establish its worth and blessedness. True wisdom, then, -will say to the young, Love, but love not blindly. Justice is -represented as blind, in order that, under no circumstances, can she -swerve one hair's-breadth from the right, from personal favor or -prejudice; but Love, on the contrary, should use his eyes to the fullest -extent, in order that, in days of courtship, no stumbling-block may be -left to become a torment after marriage. - -A moment's consideration will show how utterly repugnant it is to all -manly feelings to jest in this matter. It is one of the most serious -concerns of life. Your weal or woe and the weal or woe of those who -shall come after you, and the influence you shall exert upon the world, -depend, in a great measure, upon the wisdom and virtue with which you -conduct your preparation for marriage. All true minds see the manifest -impropriety of jesting about the most delicate, serious, and sacred -relation and feeling of human experience. The whole tendency of such -lightness is to cause the marriage relation to be lightly esteemed and -the true aim of courtship to be lost sight of. Until it is viewed in its -true light, with that sober earnestness which the subject demands, -courtship will be nothing else than a grand game of hypocrisy, resulting -in misery the most deplorable. - -Courtships are sweet and dreamy thresholds of unseen temples, where half -the world has paused in couples, talked in whispers under the moonlight, -passed on, but never returned. It should be to all but the entrance to -scenes of happiness and content. But, alas! in the history of many we -know that such is not the case. We have been but poor observers if we -fail to recognize that marriage is not necessarily a blessing. It may be -the bitterest curse; it may sting like an adder and bite like a serpent. -Its bower is as often made of thorns as of roses. It blasts as many -sunny expectations as it realizes, and an illy mated human pair is the -most woeful picture of wretchedness that is presented in the book of -life; and yet such pictures are plenty. - -It becomes all young men and women, who are standing where the radiant -beams of love are just beginning to gild the pathway before them, to -endeavor to ascertain, with the aid of others' experience, with calm and -careful consideration, with an appeal for guidance from on high, whether -the person he or she proposes to unite their destiny to is the one with -whom, of all the world, they are best adapted to make the journey. If, -as the result of such reflection, they are convinced that the choice is -wise, they may with confidence proceed to take upon themselves the -duties and privileges of the marriage relation. But if such observation -shows that they have heretofore erred, as they value their future -happiness and the happiness of others, let them stop before the vow is -said that indissolubly unites their fate with another's. - -Marriage should be made a study. Every youth, both male and female, -should so consider it. It is the grand social institution of humanity. -Its laws and relations are of momentous importance to the race. Should -it be entered blindly, in total ignorance of what it is, what its -conditions of happiness are? The object of courtship is not to woo; it -is not to charm, gratify, or please, simply for the present pleasure. It -is simply for the selection of a life companion—one who must bear, -suffer, and enjoy life with us in all of its forms; in its frowns as -well as smiles, joys, and sorrows—one who will walk pleasantly, -willingly, and confidingly by our side through all the intricate and -changing vicissitudes incident to mortal life. - -What is to be sought is a companion, a congenial spirit, one possessed -of an interior constitution of soul similar to our own, of similar age, -opinions, tastes, habits, modes of thought and feeling. A congenial -spirit is one who, under any given combination of circumstances, would -be affected, feel, and act as we ourselves would; it is one who would -approve what we approve and condemn what we condemn, not for the purpose -of agreeing with us, but of his or her own free will. This is a -companion who is already united to us by the ties of spiritual harmony, -which union it is the object of courtship to discover. - -Courtship, then, is a voyage of discovery or a court of inquiry, -established by mutual consent of the parties, to see wherein and to what -extent there is a harmony existing. If in all these they honestly and -harmoniously agree, and find a deep and thrilling pleasure in their -agreement, find their union of sentiment to give a charm to their social -intercourse; if now they feel that their hearts are bound as well as -their sentiments in a holy unity, and that for each other they would -live and labor and make every personal sacrifice with gladness, and that -without each other they know not how to live, it is their privilege, -yes, their _duty_ to form a matrimonial alliance. - -The true companion has to be sought for. She does not parade herself as -store goods. She is not fashionable. Generally she is not rich. But, oh! -what a heart she has when you find her—so large and pure and womanly. -When you see it you wonder if those showy things outside were really -women. Courtship is the brilliant scene in the maiden life of a woman. -It is to her a garden where no weeds mingle with the flowers, but all is -lovely and beautiful to the sense. It is a dish of nightingales served -up by moonlight to the mingled music of many tendernesses and gentle -whisperings and eagerness, that does not outstep the bounds of delicacy. - -Courtship is the first turning point in the life of a woman, crowded -with perils and temptation. The rose tints of affection dazzle and -bewilder the imagination, and while always bearing in mind that life -without love is a wilderness, it should not be overlooked that true -affection requires solid support. Discretion tempers passion, and it is -precisely this quality which oftener than any other is found to be -absent in courtship. Young persons require wise counselors. They should -not trust too much to the impulse of the heart, nor be too easily -captivated by a winning exterior. - -In the selection of a wife a pure, loving heart and good common sense -are many times more valuable than personal beauty or wealth. Once -installed in the affections of such a lady, you have a life claim on her -good offices. No sacrifice she can make is too great, no adversity so -stern that it can shake her firmness or hopefulness. Such a woman is a -helpmeet as the Creator designed a wife to be. It is an error, which has -proved fatal to many young lives, to marry one whom you consider your -inferior in mind or body. A wife has the power to make or destroy the -home, and a weak heart and shallow brain can never have the former -effect. - -There can be no such a thing as interchange of sentiment where she does -not appreciate your highest thoughts. Can you reveal to her the sacred -treasures of mind, which lie hidden from the careless gaze of others, -and be assured of her sympathy? Can she walk hand in hand with you as -her equal, honored above all women? Is she fit to sit in your household -as a shining light, respected for her gentle dignity and the wisdom of -her management and conversation? The quiet, reserved girl does not -always possess these qualifications; neither does the bright, gay -creature, whose presence throws a halo over her surroundings. The poor -are no more likely to have the proper gifts and trainings than those who -never knew a wish ungratified. But any woman of noble principles, a warm -heart, and good common sense to guide her can easily reach the standard. - -There is equal danger before the young lady in her choice of a husband. -Young men inclined to intemperate habits, even but slightly so, as they -have not sufficient moral stamina to enable them to resist temptation -even in its incipient stages, and are consequently deficient in -self-respect, can not possess that pure, uncontaminated feeling which -alone capacitates a man for rightly appreciating the tender and loving -nature of a true woman. - -It is equally fatal for a woman to marry a man who is her inferior. She -of necessity descends to his level. Being his superior in every good -sense of the word, she can not have for him that high feeling of regard -which every wife should have for her husband. Lacking that, love too -soon fades away, and only the duties of married life remain; its -pleasures are all gone. What is wanted in both is a true companion; not -one who possesses wealth, not necessarily the possessor of a scholastic -education, but one who has a pure, warm heart and good common sense. - -A true courtship is with all a beautiful sight. Only the coarse and -illiterate can there see aught for ridicule or unseemly jest. It is the -flowing together of two separate lives that have heretofore been -divided, now mysteriously brought together to flow on through all time, -and only God in his infinite wisdom knows how far in the shadowy -hereafter. - - - - -[Illustration: MARRIAGE.] - - -[Illustration] - -The marriage ceremony is one of the most interesting and solemn -spectacles that social life presents. To see two rational creatures, in -the glow of youth and hope which invests life in a halo of happiness, -appear together and acknowledge their preference for each other, -voluntarily enter into a league of perpetual friendship and amity, and -call on all to witness the sanctity of their vows, awakens deep feeling -in the hearts of all beholders. A holy influence is felt to pervade the -place; the spirit of the hour is sacramental. - -Though mirth may abound before and after the irrevocable formula is -spoken, yet at that particular point of time there is a shadow on the -most laughing lip, a moisture in the firmest eye; and it may well be so. -To think of the endearing relations, and the important consequences -which are to flow from it as the couple walk side by side through life, -participating in the same joys and sharing the same sorrows, two weak, -frail human natures thus taking upon themselves, in the sight of God and -man, the weighty duties of a new and untried state of existence, exerts -a solemn influence on all. - -All pictures of human happiness represent sorrow in the background. Thus -the wedding ceremony. True, it is considered an occasion of great joy; -but there remains the thought, the smile that kindles to ecstasy at -their union will at last be quenched in the tears of the survivor. Man -may unite, but death only separates. If from this proceed some of the -deepest joys of life, from hence also come not unfrequently the deepest -sorrows. - -There is no one thing more lovely in this life, more full of the -divinest courage, than when a young maiden—from her past life; from her -happy childhood, when she rambled over every field and moor around her -home; when a mother anticipated her wants and soothed her little cares; -when brothers and sisters grew from merry playmates to loving, trustful -friends; from the Christmas gatherings and romps, the festival in bower -or garden; from the rooms sanctified by the death of relatives; from the -holy and secure background of her early life—looks out into a dark and -unknown future, away from all that, and yet unterrified, undaunted, -undertakes the journey, with a trusting confidence in the one beside -her. Buoyed up with the confidence of requited love, she bids a fond and -grateful adieu to the life that is passed, she turns with excited hopes -and joyful anticipations of happiness to what is to come. - -Then woe to the man who can blast such hopes, who can break the -illusions that have won her, and destroy the confidence which his love -inspired! Marriage offers the most effective opportunity for spoiling -the life of another. Nobody can debase, harass, and ruin a woman as her -own husband, and nobody can do a tithe as much to chill a man's -aspiration for good, to paralyze his energies, as his wife; and a man is -never irretrievably ruined in his prospects till he marries a bad woman. -Perhaps there is no hour in the life of a man or woman more potential -for weal or woe than the marriage hour. That is the hour from whence -most men can date their success or failure; for while nothing is a -greater incentive to a man to put forth all his exertions than for the -sake of his wife, and while her society is the place where he forgets -the cares of the world, and in its quiet rest finds new courage to take -up life's load, yet has a wife equal power for ill. - -Be a man ever so ambitious, energetic, or industrious, yet with a -careless or spendthrift wife his best efforts for success are vain. And -nothing will sooner discourage a man than a wife too ignorant or too -careless to understand, appreciate, and sympathize with his efforts. And -for the woman, too, it is at once the happiest and saddest hour of her -life. It is the promise of future bliss, raised on the death of all -present enjoyment. She quits her home, her parents, her companions, her -occupation, her amusements, her every thing upon which she has hitherto -depended for comfort, for affection, for kindness, for pleasure. - -With the marriage ceremony she enters a new world; but it is with her a -world from whence she can not return. If the man of her choice be an -upright, pure man, with manly traits of character, industrious and -honest, in the majority of cases she is to blame if it be not to her a -world of happiness. But if she has erred, and she finds herself bound -for life with one inferior to her, or who is enslaved to habit or -temper, or destitute of manly attributes, God help her! Her future is -full of misery. - -A man's moral character is necessarily powerfully influenced by his -wife. A lower nature will drag him down, as a higher one will lift him -up. The former will deaden his sympathies, dissipate his energies, and -distort his life, while the latter, by satisfying his affections, will -strengthen his moral nature, and, by giving him repose, tend to energize -his intellect. Not only so, but a woman of high principle will -insensibly elevate the aim and purpose of her husband, as one of low -principles will unconsciously degrade them. In the course of life we may -see even a weak man display real public virtue, because he had by his -side a woman of noble character, who sustained him in his career, and -exercised a fortifying influence on his views of public duty; while, on -the contrary, all have often witnessed men of grand and generous -instincts transformed into vulgar self-seekers by contact with women of -narrow natures, devoted to an imbecile love of pleasure, and from whose -minds the grand motive of duty was altogether absent. As wives may -exercise a great moral influence upon their husbands, so, on the other -hand, there are few men strong enough to resist the influence of a lower -character in a wife. If she does not sustain and elevate what is highest -in his nature, she will speedily reduce him to her own level. Thus a -wife may be the making or unmaking of the best of men. - -It is by the regimen of the domestic affections that the heart of man is -best composed and regulated. The home is the woman's kingdom, her state, -her world where she governs by affection, by kindness, by the power of -gentleness. There is nothing which so settles the turbulence of a man's -nature as his union in life with a high-minded woman. There he finds -rest, contentment, and happiness—rest of brain and peace of spirit. He -will also often find in her his best counselor; for her instinctive tact -will usually lead him right, where his own unaided reason might be apt -to go wrong. - -The true wife is a staff to lean upon in times of trial and difficulty, -and she is never wanting in sympathy and solace when distress occurs or -fortune frowns. In the time of youth she is a comfort and an ornament of -man's life, and she remains a faithful helpmate in maturer years, when -life has ceased to be in anticipation, and we live in its realities. Of -all the institutions that effect human weal or woe on earth none is more -important than marriage. It is the foundation of the great social -fabric, and conceals within its mystic relations the coiled secrets of -the largest proportion of happiness and misery connected with the lot of -man. - -Marriage, to be a blessing, must be properly entered. It has its -fundamental laws, which must be obeyed. It is not a mysterious, -wonder-working institution of the Almighty, which can not be studied by -the common mind, but a simple necessity laid in man's social nature, -which may be read and understood of all men who will investigate that -nature. The reasons for every enjoyment of the matrimonial life may be -understood before entering upon its relations. The conditions upon which -its joys and advantages are realized may be learned beforehand. It -should not be entered in blindness, but rather in the daylight of a -perfect knowledge of its rules and regulations, its promises and -conditions, its laws and privileges, so that no uncertainty shall attend -its realization, no unhappy revealments shall follow a knowledge of its -reality. - -Marriage, then, should be made a study. Every youth, both male and -female, should so consider it. It is the grand social institution of -humanity. Its laws and relations are of momentous importance to the -race. Shall it be entered blindly, in total ignorance of what it is, -what its conditions of happiness are? Its relations involve some of the -most stern duties and acts of self-denial that men are called upon to -perform. Shall youth enter upon its relations without a knowledge of -these duties? For all the professions, trades, and callings in life men -and women prepare themselves by previous attention to their principles -and duties. They study them,—devote time and money to them. Every -imaginable case of difficulty or trial is considered and duly disposed -of according to the general principles of the trade or profession. But -marriage—incomparably the most important and holy relation of life, -involving the most sacred responsibilities and influences, social, -civil, and religious, that bear upon men—is entered upon in hot haste -or blind stupidity, by a great majority of youth. - -No young man has any right to ask a young woman to enter the matrimonial -bonds with him till he is thoroughly acquainted with the female -constitution and character. Woman loves the strong, the resolute, and -the vigorous in man. To these qualities she looks for protection. Under -the shadow of their wings she feels secure. But she wants them blended -with the tender, the sensitive, and the lofty in sentiment. Her -companionship, her joy, she finds in these sentiments. Where she finds -these she pours the full tides of her loving soul, and willingly enters -the bower of conjugal felicity. He who knows not her nature knows not -how to gratify and satisfy that nature. So woman should know the nature -of man. The rough world often makes him appear what he is not. He has a -vein of tenderness below the sternness of his worldly manners which -woman should know how to penetrate and bring for her own, as well as for -his, proper enjoyment. It is in this strata of tenderness that she finds -her true companionship with him, and he with her. If she is ignorant of -his nature she knows not how to supply his wants or answer the calls of -that nature. Thus we see most clearly the necessity of a thorough study -of this whole subject by every youth. It is ignorance in these matters -that causes a great amount of matrimonial infelicity. - -Some are disappointed in marriage because they expect too much from it; -but many more because they do not bring into the copartnership their -fair share of cheerfulness, kindness, forbearance, and common sense. -Their imagination has pictured a condition of things never experienced -on this side of heaven, and when real life comes with its troubles and -cares there is a sudden wakening up as from a dream. Or, they look for -something approaching perfection in their chosen companion, and discover -by experience that the fairest of characters have their weaknesses. Yet -it is often the very imperfection of human nature, rather than its -perfections, that makes the strongest claims on the forbearance and -sympathy of others and, in affectionate and sensible natures, tends to -produce the closest unions. - -Marriage is the source from whence originates, as from a radiant point, -the most beautiful glories of life, and also the deepest cares. Talk as -we will of marriage, it is a real affair—it abounds in homely details. -The joys of the wedding morn are quickly followed by the anxious cares -of daily life. But if entered understandingly, and lived as becomes -thoughtful, considerate human beings, each of whom tries to bear with -the other's infirmities, and to consider the other's happiness as -paramount with their own, it then becomes a delightful scene of domestic -happiness, to which all true men and women look forward as the condition -of life most consonant to their true happiness. - - - - -[Illustration: SINGLE LIFE.] - - -[Illustration] - -In the minds of nearly all properly constituted individuals there exists -the hope and expectation of marriage. This is in accordance with the law -of God as written in our physical being, and the young man who marries -not, save in a few exceptional cases, arising out of ill health, -deformity, or eccentricity of character, fails in one of the most -palpable duties of life. He deprives himself of life's most refined and -exalted pleasures, of some of its strongest incentives to virtue and -activity, sets an example unworthy of imitation, and fails to do much -good that he might do in society. Moreover, he leaves one who might have -made him a happy and useful companion to pine in maidenhood of heart -through all the weary days of life. - -A single life is not without its advantages, while a married one that -fails of accomplishing its true end is the acme of earthly wretchedness. -It is eminently proper to prepare for marriage, since this is designed -by the Almighty Author to promote the health, happiness, purity, and -real greatness of our species. But it is an error to fancy that you can -not be truly happy in a single state, or hastily to assume the -responsibilities of married life without due consideration. There is -many a wife who, having married hastily and with a lack of due caution, -has buried her hopes even of happiness deep in a grave of despair. And -many a man who married without due thought and consideration can date -from that hour the death of his ambitious purposes, and in the -disappointments of married life lose sight of the glorious hopes which -inspired him while single. - -If the greatest happiness, and perhaps the only real and genuine kind, -is to be found in the blessings of chaste and devoted love, yet -matrimony, it must be acknowledged, is chargeable with numberless -solicitudes and responsibilities; and if it often causes the heart to -exult in joy, it as frequently makes it throb with pain. If it does not -fall to your lot to participate in the delights and pleasures of a happy -and reciprocal union of hearts; if destiny has restricted your -sympathies and thwarted your desires, and consigned you, perhaps -unwillingly, to solitude and celibacy; if you are only a neutral -spectator of those scenes wherein great artifice and deception, -unfairness and insincerity are too often practiced, and often hearts are -won, but happiness lost, you may console yourself that there are many -positive advantages in being alone. The command of time and freedom from -many cares should open the way to new and beneficial sources of pastime -and usefulness sufficient to reconcile you to your condition, and to -make it as enviable as that of those who have more incumbrances but less -ease, and who sometimes act as if the world was made for matrimony and -nothing else. - -From the actions and conversations of some people you would suppose that -marriage was the chief end of life, which view is altogether degrading -and debasing in its tendency. For while admitting that it is, indeed, -that state of life most becoming the dignity and happiness of man, yet -it is not true that single life does not present fields of usefulness -and honor, and that, above all things, it is true wisdom to remain -single to the end of your days, unless you are satisfied that it is -advisable to unite your destiny with that of another. - -Marriage has a great refining and moralizing tendency. When a man -marries early and uses prudence in choosing a suitable companion, he is -likely to lead a virtuous, happy life; but in an unmarried state all -alluring vices have a tendency to draw him away. Marriage renders a man -more virtuous and more wise. An unmarried man is but half of a perfect -being, and it requires the other half to make things right; and it can -not be expected that in this imperfect state he can keep straight in the -path of rectitude any more than that a boat with one oar can keep a -straight course. Marriage changes the current of a man's feelings, and -gives him a center for his thoughts, his affections, and his acts. - -There are exceptions to every rule; but the chances are that the young -man who marries will make a stronger and better fight all through life -than he who remains single. The reason of this is not difficult to find. -A man will not put forth all his energies who has not something outside -of self to draw him on and to incite him to put forth his best -exertions. He also feels the lack of a home, which tends to round out -life. He may, indeed, have a place to eat, a place to sleep, and, for -that matter, all the luxury that money can buy; but we have long since -learned that money will not buy every thing. It is utterly beyond its -power to purchase a home and the treasures of love. This the unmarried -man can not obtain. He may be courted for his money; he may eat, drink, -and revel; and he may sicken and die in a hotel or a garret, with plenty -of attendants about him. But, alas! what are attendants, waiting like so -many cormorants for their prey, as compared with those whose hearts are -knit to him by the strong ties of family relationship. - -If marriage increases the cares it also heightens the pleasures of life. -If it, in some instances, dampens the enthusiasm and seems a hindrance -to success in countless instances it has proved to be the incentive -which has called forth the best part of man's nature, roused him from -selfish apathy, and inspired in him those generous principles and high -resolves which have caused all his after life to be replete with kindly -acts, and himself to develop into a character known, loved, and honored -by all within the sphere of its influence. - -Jeremy Taylor, in contrasting single life with married life, says, in -his quaint style: "Marriage is a school and exercise of virtue, and -though marriage hath cares, yet single life hath desires which are more -troublesome and more dangerous, and often end in sin; while the cares -are but exercises of piety, and therefore, if single life hath more -privacy of devotion, yet marriage hath more variety of it, and is an -exercise of more grace. Marriage is the proper scene of piety and -patience, of the duty of parents, and the charity of relations; here -kindness is spread abroad, and love is united and made firm as a center. - -"Marriage is the nursery of heaven. The virgin sends prayers to God, but -she carries but one soul to him; but the state of marriage fills up the -number of the elect, and hath in it the labor of love and the delicacies -of friendship, the blessings of society, and the union of hearts and -hands. It hath in it more safety than single life hath; it hath more -care; it is more merry and more sad; it is fuller of joys and sorrows; -it lies under more burdens, but it is supported by all the strength of -love and charity, which makes those burdens delightful. Marriage is the -mother of the world, and preserves kingdoms, and fills cities and -churches and heaven itself, and is that state of good things to which -God hath designed the present constitution of the world." - -Though a great deal can be urged against marriage at too early an age, -or against hasty and injudicious marriages, still there arrives a time -in the life of every individual when it would be a great deal wiser for -him to marry than to remain single. And we suppose that the number of -bachelors who remain single all their life is exceedingly small; -comparatively few of them die unmarried. When least expected they -contract matrimonial alliances, thereby ofttimes disappointing numerous -_protégés_, who have been confidently expecting that they would come in -for the property. And the chances are against such marriages being -happy, for it is more one of convenience, both on his part and that of -his wife. She probably takes him because he is wealthy and can provide -her with a first-rate establishment. He probably marries her because he -is insufferably lonely and wishes to have a home of his own, where, if -he can not do every thing as he likes, he is certain of a real welcome. - -Though many of the most pathetic sorrows of life are caused by the -endearing relations existing, by marriage, between the suffering one and -another, yet deep in the heart of many who walk through life alone, -unattended by the sympathy of a loving companion, - - "Lies - Deeply buried from human eyes" - -some of the deepest and most soul-pervading griefs that humanity knows -of. Perhaps that old man, now so cross and fretful, whom we call "old -bachelor," even now has a mistiness come in his eye and a pathetic -tremor in his tongue as he looks at a faded picture, to him too sacred -for the curious gaze of others—a picture whose limning has faded as the -real one faded long ago under the coffin lid. And there are, no doubt, -many whom we call selfish, proud, cold-hearted men who once were as -warm-hearted and generous as any could wish, who once poured out all the -wealth of their affections on one unworthy of them, the discovery of -which changed their whole nature. - -There are women whom the world calls single, who are as truly wedded to -a tear-stained package as if it really were the being it represents to -them—who live in the old, sweet time those missives once belonged to, -and who keep their hearts apart from the dull reality that makes up the -present world. Years may have passed, and nothing remains the same -except the dear dream that never knew reality, yet, held in their -love-life by their fragile paper bonds, they still dwell in that fair, -unsubstantial Spring-time, while Autumn fades and Winter, cold and -dreary, reigns in all the outer world. - -[Illustration] - - - - -[Illustration: MARRIED LIFE.] - - -[Illustration] - -The marriage institution is the bond of social order, and if treated -with due respect, care, and consideration greatly enhances individual -happiness and consequently general good. The Spartan law punished those -who did not marry, those who married too late, and those who married -improperly. Though positive law has long since ceased to exercise any -discretion as to whether a person marries or remains single, yet, as the -foundation of marriage is fixed in the law of God, written in our -physical being, it follows that it is none the less true now than in the -morning of time that it is "not good for man to be alone." For ages -history has shown that the permanent union of one man with one woman -establishes a relation of affection and interest which can in no other -way be made to exist between two human beings. Hence marriage, both from -a theoretical and a practical point of view, becomes to him an aid in -the stern conflicts of life. - -Many a man has risen from obscurity to fame who in the days of his -triumphant victory has freely and gracefully acknowledged that to the -sympathy and encouragement of his wife during the long and weary years -of toil he owed very much of his achieved success. The good wife! How -much of this world's happiness and prosperity is contained in the -compass of these two short words! Her influence is immense. The power of -a wife for good or for evil is altogether irresistible. Home must be the -seat of happiness or it must be forever unknown. A good wife is to a man -wisdom and courage, strength and endurance; a bad one is confusion and -weakness, discomfiture and despair. No condition in life is hopeless -when the wife possesses firmness, decision, energy, and economy. There -is no outward prosperity which can counteract indolence, folly, and -extravagance at home. No spirit can long resist bad domestic influences. - -Man is strong, but his strength is not adamant. He delights in -enterprise and action; but to sustain him he needs a tranquil mind and a -whole heart. He expends his moral force in the conflicts of the world. -In the true wife the husband finds not affection only, but -companionship—a companionship with which no other can compare. The -family relationship gives retirement with solitude, and society without -the rough intrusion of the world. It plants in the husband's dwelling a -friend who can bear his silence without weariness; who can listen to the -details that affect his interests or sympathy; who can appreciate his -repetition of events, only important as they are embalmed in the heart. - -Common friends are linked to us by a slender thread. We must reclaim -them by ministering to their interests or their enjoyments. What a -luxury it is for a man to feel that in his home there is a true and -devoted being, in whose presence he may throw off restraint without -danger to his dignity, he may confide without fear of treachery, and be -poor or unfortunate without fear of being abandoned. If in the outer -world he grows weary of human selfishness, his heart can safely trust in -one whose indulgence overlooks his defects. - -The treasure of a wife's affection, like the grace of God, is given, not -bought. Gold is power. It can sweep down forests, raise cities, build -roads, and deck houses; but wealth can not purchase love and the -affections of a wife. If any husband has failed to estimate the -affections of a true wife, he will be likely to mark their value in his -loss, when the heart that loved him is stilled by death. Is man the -child of sorrow, and do afflictions and distresses pour their -bitternesses into his cup? How are his trials alleviated, his sighs -suppressed, his corroding thoughts dissipated, his anxieties and fears -relieved, his gloom and depression chased away by her cheerfulness and -love! Is he overwhelmed by disappointments and mortified by reproaches? -There is one who can hide his faults from her eyes, and can love without -up-braiding. - -A judicious wife is constantly exerting an influence for good over her -husband. She is, so to speak, the wielder of the moral pruning knife, -and is constantly snipping off from her husband's moral nature little -twigs that are growing in the wrong direction. Intellectual beings of -different sexes were surely intended by their Creator to go through the -world thus together, united not only in hand and heart, but in -principles, in intellect, in views, and in dispositions, each pursuing -one common and noble end—their own improvement and the happiness of -those around them by the different means appropriate to their situation, -mutually correcting, sustaining, and strengthening each other, -undegraded by all practices of tyranny on the one hand and deceit on the -other, each finding a candid but severe judge in the understanding, and -a warm and partial advocate in the heart, of their companion. - -A great deal has been said in a cynical way about the immense number of -unhappy marriages. There is so much said on this subject that it is easy -to forget that for every instance of complaint there are thousands of -beneficent and prosperous unions of which the world never hears. It is -natural that the evil attracts the most attention. Men and women whose -married life is full of good and helpfulness do not often feel an -impulse to defend the system under which they live. Sometimes we hear -both sexes repine at their change, relate the happiness of their earlier -years, blame the folly and rashness of their own choice, and warn others -against the infatuation. But it is to be remembered that the days which -they so much wish to call back are the days not only of celibacy, but of -youth—the days of novelty and of improvement, of ardor and of hope, of -health and vigor of body, of gayety and lightness of heart. It is not -easy to surround life with any circumstances in which youth will not be -delightful; and we are afraid that, whether married or single, we shall -find the vesture of terrestrial existence more heavy and cumbersome the -longer it is worn. - -It is human to see only the good side of any thing that is past and -gone. Life is so full of disappointments that whenever in mature years -we recall past days, our present state, being present reality, always -suffers by comparison with the past. It would be well to calmly reflect -on what happiness in married life depends. There is a great deal of -mischief wrought in the world by the common understanding of the phrase -"mismated." Many apparently act as if all the ills of married life could -be explained by a convenient use of that word. - -It is arrogant folly to suppose that so much misery and wrong, so much -selfishness and cruelty, so much that is low, animal, and unlovely in -the lives of men and women, results from their being "mismated." They -have, in the majority of cases, mistaken the cause of their trouble. -These men and women are undeveloped, exacting, selfish, proud. They have -undisciplined tempers, and they are accustomed to think of happiness for -themselves as the chief end of marriage. No magic of "mating" would make -the lives of such people very high or perfect. - -Nowhere does it prove so powerfully true as in married life, that your -happiness is found in consulting the happiness of another. We are too -prone to trust to specific treatment for particular evils. The real -problem of happiness in married life is not difficult of solution if -only sought with a spirit of willingness to learn the truths. There are -no short roads to happiness. The men and women who marry must somehow -acquire thoughtfulness, self-control, consideration for others, -patience, and the other qualities, without which life is unendurable in -any relations we know of. All candid persons will so readily admit this, -that marriage speedily becomes a school for the exercise of virtue, and -is the source and nurse of many of the best qualities in the life of man -or woman. - -It is indeed wonderful that marriage does so much for them, and has such -power to lift up their lives to light and beauty. The man who remains -single to the end of his days can not well help growing cynical, cold, -and selfish. By nature he may be as warm-hearted, as full of generous -impulses, as any, but he has only himself to care for. He has never felt -the necessity of striving to make happy the life of another. He has -never known what it is to have a woman's heart, full of womanly -tenderness and strength, affection, sympathy, and encouragement, looking -to him for love and happiness, for protection and comfort; has never -learned the lesson of patience as it is learned in bearing with the -faults of a loved one. He has never known what it is to have a little -child turn to him as the source of consolation for its childish troubles -and sorrows. It can not but follow that, lacking all the bitter-sweet -experience of married life, he shall in that degree fail of being a -complete man. - -True, there are natures that, whether married or single, would only -develop into the cold, hard-hearted disposition; but that does not at -all detract from the fact that marriage does thus tend to make life more -replete with kindness and manly attributes than celibacy. Every man -feels the need of a home, and there is no more sorrowful sight than to -see a man bent with the weight of years, who is homeless and has no -friends united to him by family ties. There can not be a home without -the institution of marriage. Think for a moment how much of the joy and -sorrow of life is connected with the word home. What visions of hopes, -what days of joy, what seasons of sorrow, does it not recall? All the -lights and shades of life originate from thence. How, then, can a man or -woman lacking the experience of home and married life possess the -strength of character, the full and complete development, expected from -those who have taken upon themselves the joys and sorrows, the cross and -crown of matrimony? - - - - -[Illustration: DUTIES OF MARRIED LIFE.] - - -[Illustration] - -Happiness in life is of such momentous importance that it becomes all to -study well the conditions of happiness, and to none does this truth -apply itself with greater force than to those who have taken upon -themselves the duties of matrimony. It is vain and useless now to ponder -the wisdom and propriety of the choice. The step has been taken, and it -only remains now to take up the duties thus voluntarily assumed, and, in -the due performance of the same, do what is in their power to gather the -happiness with which God, in his goodness, has invested the marriage -relation. - -Husbands and wives should learn to live happily together, for the lesson -_can_ be learned. By living happily together we do not understand a -calm, passive existence, unbroken by a single dissenting word or look, -because persons are incapacitated for happiness who can adapt themselves -to such an impotent existence. Occasional differences of opinion -indicate mutual vitality, and, when backed by common sense and -self-control, are no drawbacks to a peaceful life. But in all vital -points of mutual interest husband and wife should agree perfectly, -understanding that their interests are mutual, and that in every sense -of the word they are one. - -Life is real, and our every-day wants and desires remain the same after -as before marriage. All the infirmities of our nature must still be -fought against. The marriage ceremony does not do away with the -necessity of self-control; the passions still have to be subdued, and a -careful watch maintained against hasty words and actions. Many, in -failing to recognize these truths, are laying the foundation for future -unhappiness. It is so easy to imagine that the loved one is all -perfection, and when the soul is filled with the sweet influence of love -it is so easy to think that this is sufficient for all the ills of life, -that now these two "harps of a thousand strings" will henceforth always -be attuned to each other, and thus, ignoring the fact that human nature -is extremely frail, forget to strengthen it by the exercise of -reflection and judgment, fail to summon to their aid consideration and a -disposition to bear and forbear, suddenly awaken to the fact that life -has ever its trials, and that— - - "For the busiest day some duty waits." - -They then learn that happiness comes only as the result of persistent -following in the paths of duty, that no ceremony or rite can change -their nature, that the plain rules of courtesy and kindness, -consideration and respect, are as necessary now as in the Spring-time of -love. - -Love on both sides and all things equal in outward circumstances are not -all the requisites of domestic felicity. Young people seldom court in -their every-day dress, but they must put it on after marriage. As in -other bargains but few expose defects. They are apt to marry faultless. -Love is blind, but faults are there and will come out. The fastidious -attentions of wooing are like Spring flowers—they make pretty nosegays, -but poor greens. The beautiful romance with which so many have invested -the morning-time of wedded life is apt to wear off under the burden and -heat of its noon. That this should not be so all will admit; that wedded -love, like the river running to the ocean, should grow in magnitude as -it rolls through life should, no doubt, be the result of all well-lived -matrimonial lives. But, from the constitution and nature of man, such, -unfortunately, is not always the case. The honeymoon, at times, gets an -unexpected dash of vinegar, and at last it disappears altogether in the -prosaic duties of home life. This is the trying hour of married life. -Between the parties there can be no more illusions. The deceptions of -courtship are no longer of avail. - -Right here is the chance to make or mar the happiness of life. Why not -look the matter plainly in the face? Why not recognize the fact that -life is not romance? It is a real thing, and altogether too precious to -be thrown away in secret regrets or open indifference. It is your duty -now to begin the duty or adaptation. If you have neglected to study the -conditions of happiness heretofore begin at once to do so. If you have -been derelict in duty resolve to do your share now. If you find you do -not love each other as you thought you did double your attentions to -each other, and be zealous of any thing which tends in the slightest way -to separate you. Acknowledge your faults to one another, and determine -that henceforth you will be all in all to each other. There is no other -way for you to do. It is not too late for you to look for happiness. You -are yet young. It is folly to expect naught but disappointment the rest -of your life. - -The fault is in human nature, and, like most faults, has a remedy. It is -well to study for the remedy, for the man or woman who has settled down -on the conviction that he or she is attached for life to an uncongenial -mate, and that there is no way of escape, has lost life; there is no -effort too costly to make which can restore the missing pearl to its -setting upon the bosom. No doubt much of the unhappiness of married life -would be saved if only the sober views of life and duty were more -carefully considered before marriage. If only every couple would -consider that over against every joy stands a duty, and that tears and -smiles alternate with each other through life, they would save -themselves much disappointments. It is not too late, however, to begin; -and so, if this truth be not recognized before marriage, do not delay an -instant when once stern facts have withdrawn the pleasing illusions with -which an untaught fancy invested matrimony, and life, with its duties as -well as its pleasures, appears to your view. - -It has always seemed to us that much of the danger of home life springs -from its familiarity; that in the intimate relations of husband and wife -the parties are too apt to forget the claims of courtesy which are -constantly pressing upon them. While there should be no strictness of -formal etiquette between the parties, it is none the less true that, -since life is made up of forms and ceremonies, and much of the pleasures -of life depend on the due observance of the same, that a spirit of -courtesy should constantly exist between husband and wife. Before -marriage each would be cautious of a breach of manners, and would strive -to demean themselves as became ladies and gentlemen. Are not the claims -of courtesy just as pressing now as ever? Has the marriage ceremony -given you any right to be less than polite? And, in a still higher -sense, when you reflect that true courtesy is ever accompanied by the -spirit of kindness and a dignity of carriage the more pressing are its -claims. - -It is difficult to conceive of any station in life where the exercise of -patience is not imperatively demanded. All life is effectually teaching -and emphasizing this lesson of patience. But marriage affords a field -where too great an importance can not be attached to it. Its claims are -fresh every morning and new every evening, and it were difficult to -conceive of any thing which had more to do with home happiness than -bearing patiently the innumerable vexations which are constantly thrown -in your path. Every coupled pair flatter themselves that their -experience will be better aid more excellent than that of many who have -gone before them. They look with amazement at the coldness, -complainings, and dissatisfaction which spoil the comfort of so many, -homes as at things which can not by any possibility fall to their -happier lot. But like causes produce like effects, and to avoid the -misfortune of others we must avoid their mistakes. - -The acquaintance of courtship is a very one-sided affair, both parties -seeing through the peculiar atmosphere which magnifies virtue, changes -defects into beauties, and makes the discovery of faults impossible. The -discovery will certainly come, and those who had thought each other next -to perfection will soon discover that some few imperfections and the -common weaknesses of humanity remain. Disappointment is felt where there -is no just reason for it. They had thought they were perfectly adapted -to each other, and that mutual concessions would involve no self-denial, -and that whatever either desired the other would instantly yield. But -experience teaches that the work of mutual adaptation is precisely what -they have to learn, to understand each other's peculiarities and tastes, -weaknesses and excellencies, and by self-discipline and kindness of -construction on both sides to receive and impart a modifying influence, -bringing them nearer each other all the time, until through this -interchangeable moral and spiritual culture the hopes of happiness are -fully realized. - -But this happy result, which is unquestionably the highest earth -affords, depends in a great degree upon the manner in which the first -few years of married life are spent, and the success with which its -first unavoidable trials are met and overcome. Some allow themselves to -lose sight of the great truth that happiness is surest found in -consulting the happiness of others. The husband should have as his great -object and rule of conduct the happiness of his wife. Of that happiness -the confidence in his affection is the chief element; and the proofs of -this affection on his part, therefore, constitute his chief duty. An -affection that shows itself not in caresses alone, as if these were the -only demonstration of love, but of that respect which distinguishes love -as a principle, from that brief passion which assumes, and only assumes, -the name—a respect which consults the judgment as well as the wishes of -the object beloved, which considers her who is worthy of being taken to -the heart as worthy of being admitted to all the counsels of the head. - -Do not forget that your happiness both here and hereafter depends upon -each other's influence. An unkind word or look, or an unintentional -neglect sometimes lead to thoughts which ripen into the ruin of body and -soul. A spirit of forbearance, patience, and kindness, and a -determination to keep the chain of love bright, are likely to develop -corresponding qualities, and to make the rough places of life smooth and -pleasant. Have you seriously reflected that it is in the power of either -of you to make the other utterly miserable? And when the storms and -trials of life come, for come they will, how much either of you can do -to calm, to elevate, to purify the troubled spirit of the other, and -change clouds for sunshine! - -It is emphatically the duty of all who have entered into marriage to -strive to forget self, and in furthering the happiness of the other to -advance their own; ever remembering that, even though attended with the -fairest of outward prospects, infirmity is inseparably bound up with -your very nature, and that in bearing one another's burdens you are -fulfilling one of the highest duties of the union. Love in marriage can -not subsist unless it be mutual; and where love can not be there can be -left of wedlock nothing but the empty husk of an outside matrimony, as -undelightful and as unpleasing to God as any other kind of hypocrisy. - -[Illustration] - - - - -[Illustration: TRIALS OF MARRIED LIFE.] - - -[Illustration] - -We celebrate the wedding and make merry over the honeymoon. The poet -paints the beauties and blushes of the blooming bride; and the bark of -matrimony, with its freight of untested love, is launched on the sea of -experiment, amid kind wishes and rejoicing. But on that precarious sea -are many storms, and even the calm has its perils; and only when the -bark has weathered these, and landed its cargo in the haven of domestic -peace, can we pronounce the voyage prosperous and congratulate on their -merited and enviable reward. - -As long as human nature is what it is, we must expect that life of any -kind will abound in trials. To conceive of a life utterly devoid of -these is to conceive of a vegetative kind of existence. Trials, then, -are to be expected, and they must be overcome. This is none the less -true of married life. Marriages may be celebrated in bowers as fair as -those of Eden, but they must be proved and put to test in the workshops -of the world. And as each state of existence has its peculiar trials and -cares, we need not be disappointed when experience teaches that, though -marriage hath indeed great joys, it has also its trials and vexations. - -In prosaic, every-day life romantic minds are speedily sobered down, and -the gloss of pretension is soon worn off. Hands that have heretofore -seen no harder work than to entice strains of music from ivory keys, -perhaps find themselves engaged in the less poetical, but equally as -praiseworthy, occupation of mixing bread, or in the performance of other -plain household duties which require to be dispatched, not by angels, -but by women. And the possessor of faultless clothes and a silken -mustache finds himself weighed down with altogether different burdens -than those of holding fans and carrying parasols; and he is called upon -to solve other questions than those relating to social etiquette. - -Courtship is to many a dreamy resting-place betwixt the joys of youth -and the cares of maturity. Under the light of hope married life is -nearly always a land of rainbows to the youth; but, as to produce the -rainbow it requires the falling rain as well as the shining sun, so, -when the nature of these prospective joys is carefully investigated, it -will not surprise one to find that trials and duties are interposed -between their present stand-point and the pure happiness of domestic -life. - -To many a young couple, when life's realities come, come also the -discovery of traits of character in each other which perfectly astonish -them. Every day reveals something new and something unpleasant. The -courtship character slowly fades away, and, with sorrow be it said, too -often the courtship love as well. Now comes disappointment, sorrow, -regret. They find that their characters are entirely dissimilar; they -also awake to the fact that married life is full of cares, vexations, -and disappointments. This, indeed, should have been expected; but it is -human to see naught but joys in the future, especially from the -stand-point of youth. This discovery often shipwrecks the happiness of -the unfortunate couple. - -We have all seen the trees die in Summer-time. But the tree, with its -whispering leaves and swaying limbs, its greenness, its umbrage, where -the shadows lie hidden all the day, does not die all at once. First a -dimness creeps over its brightness; next a leaf sickens here and there, -and fades; next a whole bough feels the palsying touch of coming death; -and finally the feeble signs of sickly life, visible here and there, all -disappear, and the dead trunk holds out its stripped, stark limbs, a -melancholy ruin. Just so does wedded love sometimes die. Wedded love, -blessed with the prayers of friends, hallowed by the sanction of God, -rosy with present joys, and radiant with future hopes, it dies not all -at once. A hasty word casts a shadow upon it, and the shadow deepens -with the sharp reply. A little thoughtlessness misconstrued, a -little unintentional negligence, deemed real, a little word -misinterpreted,—through such small channels do dissension and sorrow -enter the family circle. Love becomes reticent, confidence is chilled, -and noiselessly but surely the work of separation goes on, until the two -are left as isolated as the pyramids, nothing remaining of the union but -the legal form—the dead trunk of the tree, whose branches once waved in -the sunlight. Is it not a melancholy reflection on human nature that -petty trials and difficulties, from which no life is free, should have -wrought such a startling effect? - -The great secret is to learn to bear with each other's failings; not to -be blind to them—that were either an impossibility or a folly. We must -see and feel them; if we do neither, they are not evils to us, and there -is obviously no need of forbearance. We are to throw the mantle of -charity around them, concealing them from the curious gaze of others; to -determine not to let them chill the affections. Surely it is not the -perfections, but the imperfections, of human character that make the -strongest claims on our love. - -All the world must approve and even enemies must admire the good and the -estimable in human nature. If husband and wife estimate only that in -each which all must be constrained to value, what do they more than -others? It is the infirmities of character, imperfections of nature, -that call for pitying sympathy, the tender compassion that makes each -the comforter, the monitor of the other. Forbearance helps each to -attain command over themselves. This forbearance is not a weak and -wicked indulgence of each other's faults, but such a calm, tender -observation of them as excludes all harshness and anger, and takes the -best and fullest method of pointing them out in the full confidence of -affection. - -It should be remembered that trials and sufferings are the real test of -merit in all life, as they bring out the real character. In married life -husband and wife are often adapted to each other through trials, and the -closest union is often wrought by suffering, even as iron is welded by -heat. As much of the happiness of real life is artificial, so many -things in wedded life that to third persons must seem as trials are, -after all, only the sweetness of domestic life. How many couples, now in -mature life and surrounded by luxury and all the comforts of wealth, -look back to the days of early privation as amongst the happiest days of -their life! Succeeding years have brought them wealth, but it took with -them their domestic happiness. - -Marriage is too frequently the end instead of the beginning of love. The -dreams of courtship vanish too often into thin air soon after the -wedding ring is put on. The realization of that perfect and unalloyed -happiness that each partner anticipated is seldom found in the holy -bonds of matrimony. Cool and distant, with a feeling that the sweet -courtesies of wooing-time are now out of place, they treat each other -with an indifference that ends in mutual aversion and contempt. This is -altogether wrong. As reasoning men and women they have entered the -relation; it is vain to suppose it is one of unmixed delights. It has -its trials. You must expect to meet them. The conditions of happiness -there are much the same as elsewhere, therefore the only sure way of -finding it is to forget self in the furtherance of the happiness of -others. The trials of wedded life are seen to be but the approaches to -its joys when once the spirit of kindly forbearance is spread abroad in -the heart. - -It must seem to all who seriously meditate on this subject that many of -the trials of married life arise from mistaken notions of economy and -the right use of money. Every wife knows her husband's income or ought -to know it. That knowledge should be the guide of her conduct. A clear -understanding respecting the domestic expenses is necessary to the peace -of every dwelling. If it be little, "better is a dinner of herbs where -love is, than a stalled ox and hatred therewith." If it be ample, let it -be enjoyed with all thankfulness. Partners in privation are more to each -other than partners in wealth. Those who have suffered together love -more than those who have rejoiced together. Where a wife, seeing her -duty, has made up her mind to this, she will brighten her little home -with smiles that will make it a region of perpetual sunshine. - -We account these two things essential to the happiness of married -life,—to have a home of your own, and to live distinctly and honestly -within your means. A great proportion of the failures in wedlock may be -traced directly to the neglect of the latter rule. No man can feel happy -or enjoy the sweets of domestic life who is spending more than he earns. -No sensible person will account it a hardship to begin on a moderate -scale; and those who do thus begin, and afterwards attain to the -possession of wealth, always look back to the days of "small things" -with peculiar satisfaction as the golden days of their hearts, if not of -their purses. True affection delights in the opportunities of -self-denial and in the little acts of personal service, for which there -is scarcely any place in the house of the rich. - -At the shrine of domestic ambition much of the comfort and happiness of -home life is immolated, and, for the sake of appearance, happiness and -content are exchanged for wearying cares. To regulate our expenses by -other people's income is the height of folly, and to contract debts for -a style of living which is of our neighbor's choosing rather than our -own is nearly akin to insanity. There is no happiness, social, domestic, -or individual, without independence; and no dependence is so bitter as -that of debt. And when you reflect how needless this is, you can readily -see that in this instance, as in many others, the trials are of our own -choosing, and might be avoided by consideration and care. - - - - -[Illustration: HUSBAND AND WIFE.] - - "O let us walk the world, so that our love - Burns like a blessed beacon, beautiful, - Upon the walls of life's surrounding dark." - - —MASSEY. - - -[Illustration] - -The true marriage is the result of years of mutual endeavor to please, -and comes of patient efforts to learn each other's disposition and -taste. This can be done by all who cherish right views of the duties and -pleasures of the marriage relation. - -You have but one life to live, and no amount of money or influence or -fame can pay you for a life of unhappiness. You can not afford to -quarrel with one another. You can not afford to cherish a single -thought, to harbor a single desire, to gratify a single passion, nor -indulge a single selfish feeling, that will tend to make this union any -thing but a source of happiness to you. So it becomes you at starting to -have a perfect understanding with one another. It becomes you to resolve -that you will be happy together at any rate, or that if you suffer it -shall be from the same cause and in perfect sympathy. You are not to let -any human being step between you under any circumstances. - -Human character, by a wise provision of Providence, is infinitely -varied, and there are not two individuals in existence so entirely alike -in their tastes, habits of thought, and natural aptitude that they can -keep step with one another over all the rough places in the journey of -life. There must be a leaning to one another. The compromise can not be -all on one side. You can be happy together if you will, but the -agreement to be happy must be mutual. Draw your souls closer and closer -together from year to year. Get all obstacles out of the way. Just as -soon as one arises attend to it, and get rid of it. At last they will -all disappear. You will have become wonted to one another's habits and -frames of mind and peculiarities of disposition, and love, respect, and -charity will take care of the rest. - -If you observe faults in your companion keep them to yourself. What -right have you, who should be the very one to kindly conceal faults, to -inform others of their presence? Neither father nor mother, neither -brother nor sister, have any right to be informed of the secrets of your -domestic life. A husband and wife have no business to tell one another's -faults to any body but themselves. They can not do it without shame. -Their grievances are to be settled in private between themselves, and in -all public places and among friends they are to preserve towards one -another that nice consideration and entire respectfulness which their -relations enjoin. With a true wife the husband's faults should be -secret. A wife forgets when she condescends to that refuge of weakness, -a female confidant. A wife's bosom should be the tomb of her husband's -failings, and his character far more valuable in her estimation than -life. - -Happiness between husband and wife can only be secured by that constant -tenderness and care of the parties for each other which are based upon -warm and demonstrative love. The heart demands that the man shall not -sit silent, reticent, and self-absorbed in the midst of his family. The -wife who forgets to provide for her husband's tastes and wishes -renders her home undesirable for him. In a word, ever-present and -ever-demonstrative gentleness must reign, or else the heart starves. - -There is propriety in all things, and though public displays of -affection, familiarity of touch, and half-concealed caresses are always -distasteful to men and women of sense, yet love is of such a nature that -you must give it expression or it languishes. There are husbands so cold -and formal that they have no kiss or caress for the wives whom they -really love. There are wives to whom a single demonstration that shall -tell to their hearts how inexpressibly pleasant their faces and their -society are, and how fondly they are loved, would be better than untold -gold. - -The affection that should link together man and wife is a far holier and -more enduring passion than the enthusiasm of young love. It may want its -gorgeousness or its imaginative character, but it is far richer in its -attributes. It should not call for such daily proofs of existence as is -demanded of the lover, but it is human to wish for the freshness of -morning to continue far into the day and evening. True, it is vain to -expect this, but humanity continually wishes for what can not be; and, -though the glow and sparkle of the morning of love will fade away, yet -it should be as fades the bewitching charm of morning into the quiet -splendor of the Summer day; and, though recognizing that exhibitions of -tenderness so appropriate for the morning of life are out of place in -its noon, yet, as long as it is human to love, so long are exhibitions -of it, quiet though they may be, gratifying to the one beloved. - -We exhort you who are a husband to love your wife even as you love -yourself. Continue through life the same manly tenderness that in youth -gained her affections. Reflect that though her bodily charms may not now -be so great as then, yet that habit and a thousand acts of kindness have -strengthened your mutual friendship. Devote yourself to her, and after -the hours of business let the pleasures which you most highly prize be -found in her society. The true wife wishes to feel sure that she is -precious to her husband—not useful, not valuable, not convenient -simply, but that she is dear to him; let her be the recipient of his -polite and hearty attentions; let her notice that her cares and loves -are noticed, appreciated, and returned, her opinions asked, her approval -sought, and her judgment respected; in short, let her only be loved, -honored, and cherished in fulfillment of the marriage vow, and she will -be to her husband a well-spring of pleasure. - -We exhort you who are wife to be gentle and considerate to your husband. -Let the influence which you possess over him arise from the mildness of -your manner and the discretion of your conduct. Whilst you are careful -to adorn your person with new and clean apparel—for no woman can long -preserve affections if she is negligent on this point—be still more -attentive in ornamenting your mind with meekness and peace, with -cheerfulness and good humor. Lighten the cares and chase away the -vexations to which he is inevitably exposed in his commerce with the -world by rendering, as far as is in your power, his home pleasant. Keep -at home. Let your employment and pleasures be domestic. - -What a man desires in a wife is her companionship, sympathy, and love. -The way of life has many dreary places in it, and man needs a companion -to go with him. A man is sometimes overtaken by misfortune; he meets -with failure and defeat, trials and temptation beset him, and he needs -one to stand by and sympathize. All through life, through storms and -through sunshine, conflicts and victory, man needs a woman's love. Let -him think upon his duty in return for this love. You who have taken a -wife from a happy home of kindred hearts and kind companionship, have -you done what you could to make amends for the loss of those friends and -companions? Remember what your wife was when you took her, not from -compulsion, but from your own choice—a choice based on what you then -considered her superiority to all others. She was young—perhaps the -idol of her happy home; she was as gay and blithe as the lark, and the -brothers and sisters at her father's cherished her as an object of -endearment. Yet she left all to join her destiny with yours—to make -your home happy, and to do all that womanly ingenuity could do to meet -your wishes, and to lighten the burdens which might press upon you. - -Consult the tastes and disposition of your husband, and endeavor to give -him high and noble thoughts, lofty aims, and temporal comforts. Let the -husband see that you really have a strong desire to make him happy, and -to retain the warmest place in his respect, his admiration, and his -affection. Enter into all his plans with interest. Sweeten all his -troubles with your sympathy. Make him feel that there is one ear always -open to the revelation of his experiences, that there is one heart that -never misconstrues him, that there is one refuge for him in all -circumstances, and that in all weariness of body and soul there is one -warm pillow for his head, beneath which a heart is beating with the same -unvarying truth and affection, through all gladness and sadness, as the -faithful chronometer suffers no perturbation of its rhythm, whether in -storm or shine. - - - - -[Illustration: JEALOUSY.] - - "Trifles light as air, - Are to the jealous confirmation strong - As proofs of holy writ." - - —SHAKESPEARE. - - -[Illustration] - -There is no passion more base, nor one which seeks to hide itself more -than jealousy. It is ashamed of it itself when it appears. It carries -its stain and disgrace on its forehead. We do not wish to acknowledge it -ourselves, it is so ignominious, but hidden in the character we would be -confused and disconcerted if it appeared; by the which we are convinced -of our bad minds and debased courage. - -It is difficult sometimes to distinguish between jealousy and envy, for -they often run into one another, and are blended together. The most -valid distinction seems to be that jealousy is always personal. The -envious man desires some good which another possesses; the jealous man -suspects another of seeking to deprive him of some good that he already -possesses. - -Jealousy is, in many respects, preferable to envy, since it aims at the -preservation of some good which we think belongs to us; whereas envy is -a frenzy that can not endure, even in idea, the good of others. Jealousy -is such a headstrong passion, that therein doth consist its danger. All -the other passions condescend at times to accept the inexorable logic of -facts. But jealousy looks facts straight in the face, ignores them -utterly, and says she knows a great deal better than they can tell her. - -Jealousy violates contracts, dissolves society, breaks wedlock, betrays -friends and neighbors, thinks nobody is good, and that every one is -either doing or designing them an injury. Its rise is in guilt or -ill-nature; as he that is overrun with the jaundice takes others to be -yellow. If jealousy were not a hardened offender, he must have -disappeared ere this by the abuse which poets and moralists have alike -delighted to heap upon him. Yet he still lives and flourishes, exerts -his influence and displays his power, as though he were a favored friend -or a welcome guest. - -Did jealousy always make its appearance in its ordinary form of -detraction, it would be, comparatively speaking, harmless; but it is -surprising how many different masks it can assume, and how it lurks and -tries to conceal itself under some less mean and unlovable quality. -Sometimes it appears in the character of injustice; sometimes it takes -the form of rudeness and want of courtesy; occasionally a bitter or -sarcastic way of speaking. At other times it borrows the garb of a -virtue, and shows itself under what might be mistaken for humility or -sincerity; lying coiled up like a serpent under some flower, and darting -forth its venemous sting where and when you least expect to find it. - -No stronger proof is needed to show how contemptible a fault jealousy is -than that no one is willing to acknowledge that they are jealous. It is -jealousy that is the root and foundation of many offenses, but they are -charged to other causes. Jealousy is singular in this: every trifling -circumstance is regarded as confirming and strengthening the previously -aroused suspicions. It is a sorer curse, a more certain and fatal blight -to the heart on which it seizes, than it can be to those against whom -its spite is hurled. Jealousy is as cruel as the grave; not the grave -that opens its deep bosom to receive and shelter from further storms the -worn and forlorn pilgrim, who rejoices exceedingly and is glad when he -can find its repose; but cruel as the grave is when it yawns and -swallows down from the lap of luxury, from the summit of fame, from the -bosom of love, the desire of many eyes and hearts. - -Among the deadly things upon the earth, or in the sea, or flying through -malarial regions, few are more noxious than jealousy. And of all mad -passions there is not one that has a vision more distorted or a more -unreasonable fury. To the jealous eye white looks black, yellow looks -green, and the very sunshine turns deadly lurid. There is no innocence, -no justice, no generosity that is not touched with suspicions save just -the jealous person's own. Once lodged within the heart, for life it -rules ascendant and alone. It sports in solitude. It pants for blood, -and rivers will not sate its thirst. Minds strongest in worth and valor -stoop to meanness and disgrace before it. The meanest soul, the weakest, -it can give courage to beyond the daring of despair. No balm can assuage -its sting. Death alone can heal its wound. When it has once possessed a -man he has no ear but for the tale that falls like molten lead upon the -heart. - -In nothing is jealousy more commonly shown than when under the fear that -some one will supplant us in the affections of another. Here it assumes -its most malignant form, here its greatest distress is wrought. The -gamester, whose last piece is lost; the merchant, whose whole risk the -sea has swallowed up; the child, whose air bubble has burst—may each -create a bauble like the former. But he whose treasure was in woman's -love, who trusted as man once trusts and was deceived—that hope once -gone, there is no finding it again, no restoring it. Let not any too -rigorously judge the conduct of a jealous woman or a jealous man. -Remember that the maniac suffers. To be sure, the suffering is from -selfishness, often it is without the shadow of a cause; but still it is -suffering, and it is intense. Pity it, bear with it; you may yourself -fall into temptation. - -It is said that jealousy is love. This is not true; for, though jealousy -may be procured by love, as ashes are by fire, yet jealousy extinguishes -love, as ashes smother the flame. Jealousy may exist without love, and -this is common, for jealousy can feed on that which is bitter no less -than on that which is sweet, and is sustained by pride as often as by -affection. - -The unfortunate habit of mind which makes one prone to jealousy can not -be too strenuously fought against. It were well to constantly remember -that jealousy injures and pains no one so much as the person feeling it. -It is a self-consuming fire, a self-inflicted torment, an arrow that -falls back and wounds only the archer. It becomes one to cultivate a -spirit of magnanimity toward all, and to strive to allay, by every means -in his power, a too suspicious nature. It has been well said that there -are occasions on which a man would have been ashamed of himself not to -have been deceived. A man to be genuine to himself must believe and be -believed, must trust and be trusted. - -Suspicion is no less an enemy to virtue than to happiness. He that is -already corrupt is naturally suspicious, and he that becomes suspicious -will quickly become corrupt. Suspicion is the child of guilt, the virtue -of a coward. It is a vain and foolish pride which would teach that every -one is conspiring against your happiness or has designs on your -reputation and business. The fact is, probably no one is thinking of -you. Yet your jealous disposition magnifies every little circumstance, -and thus you are continually making yourself unhappy when no real cause -exists. You are to strive against such an unfortunate disposition at all -times. And it can be eradicated. It is not the liberally educated, those -who have read much and thought more, who are thus suspicious and jealous -in disposition; but it is the narrow-minded, the illiterate, and the -vulgar. - - - - -[Illustration: REGRET.] - - "For of all sad words of tongue or pen, - The saddest are these, 'It might have been.'" - - —WHITTIER. - - -[Illustration] - -There is not a word in the English tongue which signifies more than the -word regret. It expresses every degree of pain in the gamut of sorrow, -from the childish regret for a lost plaything, to the remorse which, -when the sands of life are almost run, contemplates a wasted life. - -There are none who have not felt its potency; no age escapes it, and -such will ever be the case as long as it is human to err. But as pain -and sickness are the sentinels which guard the life and health of the -body, so it is regret which keeps conscience alive in man and sustains -the moral faculties in the discharge of duty. Life is full of sorrowful -scenes, so much that could not have been avoided; but how much added -force there is to sorrow when we reflect that we are to blame—that we -knew at the time that we were doing wrong—that we disregarded the -warning voice of conscience, contemptuously rejected the proffered -advice of others, and have nothing to extenuate the keen regret gathered -with the harvest of sorrow sown by our own negligence. - -The profoundest sorrow is not brought upon us by the world, by its -bitterness, its malice, its injustice, or its persecution. These, -indeed, affect us, and make us wiser, more weak, or more brave. We can, -if we choose, repel the world's wrongs. We can laugh at the injuries -inflicted upon us, and hurl defiance upon them; or, if we can not -command this spirit, we may patiently endure what we do not resent. But -the sorrows we bring upon ourselves by our own lack of discretion, or -heedless obstinacy, when regret adds its sting, then it is that we -experience what real sorrow is. We can not then repel its attacks with -indifference. - -Regret is the heart's sorrow for past offenses,—the soul's prompting to -better actions. Have you ever stood by the grave of one dear to you, and -been compelled to remember how much happier you might have made that -life which has now passed beyond your reach? Has the hasty or unkind -word ever come back to you and repeated itself over and over, until you -would gladly have given a year of your own life to have recalled it, and -made it as if it had never been? Let us remember that those who are now -living may soon be dead, and beware of adding to the things done that -ought not to have been done, the things undone that ought to have been -done. Many a heart has languished for the tenderness withheld in life, -but poured out too late in remorse and unavailing regret. - -Let us be tender to our friends while they are with us,—not wait till -they are gone to find out their good qualities. Let us be kind and -gentle now, and not wait for regret to tell us of duty undone. The way -of life is so full of occasions that call forth real regret, that it -would seem that there was little danger of manifesting regret where it -was uncalled for and useless. Yet such spectacles are of daily -occurrence. When one has done the best he can, he should let that fact -console him, and not give way to causeless regret and a wish that he had -done differently. - -Under the guiding light of the present it is easy enough to discover the -mistakes of the past; and it would be easy to make advantageous changes -were we allowed to go back and commence anew in the journey of life. But -alas! this is vain. What we should do is so to learn by reason of regret -from the lessons of the past that we become fully fitted for the duties -of the present. Regret, if deep and hopeless, becomes remorse, which -settles down over the heart with a crushing weight, driving from thence -all hope, unless, indeed, the angel of forgiveness brings consolation to -the soul. - -There are many walking the earth whose lives are shadowed by some great -sorrow, to which is added the pain of regret caused by their own -heedless and inconsiderate actions. With one, it is the sorrow of a -reputation gone,—some act of folly swept away the fair name founded on -years of honest living. With another, it is the shadow of a grave dark -and deep which covers the form of one whom death claimed before he had -redressed some wrong done, carelessly perhaps, and with no intention of -lasting injury. Hasty and inconsiderate marriages cause much vain -repining and regret. The happiness of life is gone; the hopes of a home, -endearing companionship, are fled, because hasty and inconsiderate -action was taken where care and study was required. Of all regrets, the -remorse that must accompany the closing moments of a misspent life must -possess the sharpest sting. Life and its possibilities allowed to go to -waste from a lack of consideration on our part! Oh, that the young would -give heed to the warning voice of experience, and thus escape the vain -regrets of later years! - -To escape regret, it is necessary to form the habit of doing your whole -duty and avoiding impulsive actions. Pause before you say a hasty or a -cruel thing. Human life is so uncertain, are you sure that you will have -a chance to make it right before death will have claimed the object of -your momentary anger? Tears and expressions of regret are of no avail -when addressed to cold clay. Pause before doing a hasty or inconsiderate -action. It may be of such a nature that you can not undo its effects. It -may embitter your whole after life. Reflection is your good angel; give -heed to her warning voice. How are you spending your life? Are you -living as becomes a man and immortal being? Are you striving to make the -most of life and its possibilities? If not, be warned in time, and turn -from your ways. When life is nearly ended you will think of the -past,—wonder at your actions, and sigh for the days of youth. They will -not come to you again; therefore, make the most of them _now_. Thus will -you spare yourself many vain regrets, and your closing days will be days -of peace. - - - - -[Illustration: MEMORY.] - - "Lull'd in the countless chambers of the brain, - Our thoughts are linked by many a hidden chain. - Awake but one, and lo, what myriads rise! - Each stamps its image as the other flies." - - —POPE. - - -[Illustration] - -Some one has said that of all the gifts with which a beneficent -Providence has endowed man the gift of memory is the noblest. Without it -life would be a blank, a dreary void, an inextricable chaos, an -unlettered page cast upon the vast ocean of uncertainty. Memory is the -cabinet of the imagination, the treasury of reason, the registry of -conscience, and the council chamber of thought. It is the only paradise -we are sure of always possessing. Even our first parents could not be -driven out of it. The memory of good actions is the starlight of the -soul. Memory tempers prosperity by recalling past distresses, mitigates -adversity by bringing up the thoughts of past joys, it controls youth -and delights old age. - -Memory is the golden cord binding all the natural gifts and excellences -together, and though it is not wisdom in itself, still it is the primary -and fundamental power without which there could be no other intellectual -operations. Memory is often accused of treachery and inconstancy, when, -if inquired into, the fault will be found to rest with ourselves. -Although nature has wisely proportioned the strength and liberality of -this gift to various intellects, yet all have it in their power to -improve it by classing, by analyzing and arranging the different -subjects which successively occupy their minds. By these means habits of -thought and reflection are required, which will materially conduce to -the invigorating of the understanding, the improvement of the mind, and -the strengthening and correction of the mental powers. - -A quick and retentive memory both of words and things is an invaluable -treasure, and may be had by any one who will take the necessary pains. -Educators sometimes in their anxiety to secure a wide range of studies -fail to sufficiently impress on their scholars' minds the value of -memory. This memory is one of the most valuable gifts God has bestowed -upon us, and one of the most mysterious. The more it is called upon to -exercise its proper function the more it is able to do, and there seems -to be no limit to its power. It is not what one has learned, but what he -remembers and applies that makes him wise. Still memory should be used -as the storehouse, not as a lumber-room. The mind must be trained to -think as well as remember, and to remember principles and outlines -rather than words and sentences. - -It is an old saying that we forget nothing, as people in fever begin -suddenly to talk the language of their infancy. We are stricken by -memory sometimes, and old reflections rush back to us as vivid as in the -time when they were our daily talk. We think of faces, and they return -to us as plainly as when their presence gladdened our eyes and their -accents thrilled in our ears. Many an affection that apparently came to -an end, and dropped out of life one way or another, was only lying -dormant. A scent, a note of music, a voice long unheard, the stirring of -the Summer breeze may startle us with the sudden revival of long -forgotten feelings and thoughts. - -Memory can glean, but can never renew. It brings us joys faint as the -perfume of the flowers, faded and dried of the Summer that is gone. Who -is there whose heart is dead to the memories of his childhood days? Old -times steal upon us, quietly making us young again, even amid the din of -business and the whirl of household cares! The care-worn face relaxes -its tension and the saddened brow clears for a time as some -well-remembered scene rushes through the mind, bringing back the -childhood home and the loved faces which met around the daily board. - -We love to think of days that are past if they were days of happiness, -and even experience a sad pleasure in recalling days of sadness. The man -or woman who loves to look back upon the direction and counsel of a wise -father and faithful mother will seldom do an unworthy or unjust act. And -we find the most degraded at times marveling as to what led them into -sin, because the remembrance of a happy home is theirs—a home of -purity, of a father's and mother's loving counsel and upright example. - -When sorrow and trial, care and temptation, surround us how often do we -gain courage and renewed strength by thinking of the past. The bankrupt -loves to think that he started on a fair basis from the cradle. And the -worldly woman, who seems plunged in the vortex of fashionable pleasure, -stops to think that it was not always thus, that a devoted mother taught -her nobler things, and an earnest father bade her live for some real -object in life. Just that moment's reflection may sow the seed which -will develop into a life of charity and good works among her -fellow-mortals. And that condemned criminal—who knows what memory -recalls to his view? Perhaps it was a home from whence the incense of -daily prayer ascended to God—where kind words enforced a cheerful -obedience to wise counsels. Disturb him not; the influence is holy—'tis -memory's voice urging him to final repentance. - -We love to think of the unbroken circle; the curly heads of the -children, and the various dispositions that marked them; the childish -employments and aspirations; the mischievous pranks and merited -punishment; and the quiet hour when the mother, gathering the little -ones about her, told them of the better life to come, and sought -earnestly to teach them that here below we live as school children, -gaining an education that shall fit us for the brighter home hereafter. -But these thoughts are not altogether of joyous scenes. Change and death -appeared on the scene, and strangers came to dwell in the home of our -childhood. - -It is strange what slight things suffice to recall the scenes of -childhood. A fallen tree, a house in ruins, a pebbly bank, or the -flowers by the wayside, arrest our steps, and carry the thoughts back to -other days. In fancy we again visit the mossy bank by the wayside, where -we so often sat for hours drinking in the beauty of the primrose with -our eyes; the sheltered glen, darkly green, filled with the perfume of -violets that shone in their intense blue like another sky spread upon -the earth; the laughter of merry voices, are all brought back to memory -by the simplest causes. - -The reminiscences of youth are a trite theme, but it possesses an -interest which the world can not dislodge from our breasts. If all then -was not uninterrupted sunshine, yet the clouds flew rapidly by, and left -no permanent shade behind them, as do those of mature years. From the -covenants of friendship then we thought in after days to enjoy the -benefits and treasures of love. But the forces of life have driven us -asunder, and swept away all but the memory of the past. How different -the contrast in thoughts and feelings then and now! Then it was the -trusting confidence of childhood; now it is the doubting mind that hath -tasted of the world's insincerity. We had _faith_ then, but we have -_doubts_ now. - -The heart must, nay, it has, grown old, and is full of cares. It will -relate at length the history of its sorrows, but it has few joys to -communicate. Memory seldom fails When its office is to show us the tomb -of our buried hopes. Joy's recollection is no longer joy, but sorrow's -memory is a sorrow still. The memory of past favors is like a -rainbow—bright, beautiful, and vivid—but it soon fades away; the -memory of injuries is engraved on the heart, and remains forever. The -course of none has been along so beaten a road that they remember not -fondly some resting-places in their journey, some turns in their path in -which lovely prospects broke in upon them, some plats of green -refreshing to their weary feet. - -Some one has said: "Memory is ever active, ever true; alas, if it were -only as easy to forget!" Memory is a faithful steward, and holds to view -many scenes over which we would fain drop the curtain of oblivion and -let the dust of forgetfulness cover them from view. What a relief could -we but forget that angry word! The uncalled-for harshness and the -passionate outbreak that went unrecalled so long that death -intervened—O could we but erase their remembrance! But no, with a -retaliative justice memory summons us to review them! Words which can -never be recalled, deeds whose effect on others can never be effaced, -how they come, one by one, showing us how useless our lives have -been—how vain! Still, these memories are friends in disguise, for they -are faithful monitors, and are experience's ready prompters. How much is -spoken which deserves no remembrance, and which does not serve as a -single link in one's existence, not calling forth one result for others' -weal, or thrilling one chord with nobler impulses! - -How beautiful to distinguish the pearls in the rush of events—this -torrent of scenes both sad and pleasing! The gift of memory is -diversified to different people, some having a taste for history, some -for literature; others delight in politics, and so on through all the -different phases of existence, with its diversity of thought and -feeling. Memory has been compared to a vast storehouse. How important, -then, that we inure the mind to healthful actions instead of feeding it -on poisons until it will produce naught but poisonous thoughts! Look at -the world of literature and science. Why not delve in its mines of -glittering, genuine treasures? Inasmuch as the mind derives much of its -pleasures from thoughts of the past it becomes all to provide, as far as -possible, for happy reminiscences. This is the reward of right living. -An aged person whose thoughts revert to a life of self-denial and -exertion in virtue's ways has a source of happiness, pure and unalloyed, -which is denied to him whose guiding rule of life has been selfishness. - -Memory has a strange power of crowding years into moments. This is -observed ofttimes when death is about to close the scene. As the -sunlight breaks from the clouds and across the hills at the close of a -stormy day, lighting up the distant horizon, even so does memory, when -the light of life is fast disappearing in the darkness of death, break -forth and illume the most distant scenes and incidents of past years. -And the very clouds of sorrow which have drifted between are lighted up -with a glorious light. As the soft, clear chimes of the silvery bells at -the vesper hour float down on the shadowy wings of evening, even so are -the thoughts of old age. They recall scenes past, their memory being all -that is left now. It may be the face of a mother, the smile of a sister, -a father's kind voice, all stilled by death. Many of these thoughts are -too sacred to expose to the gaze of the curious; they are their only -treasures; beware of drawing back the curtain which conceals them from -your view. - -[Illustration] - - - - -[Illustration: HOPE.] - - "Auspicious hope! in thy sweet gardens grow - Wreaths for each toil, a charm for every woe." - - -[Illustration] - -All that happens in the world is directly or indirectly brought about by -hope. Not a stroke of work would be done were it not in hopes of some -glorious reward. It matters not that it generally paves the way to -disappointment. PhÅ“nix-like it rises from its ashes and bids us -forget the disappointment of the present in the contemplation of future -delights. Hope, then, is the principal antidote which keeps our hearts -from bursting under the pressure of evils. - -Some call hope the manna from heaven that comforts us in all -extremities; others the pleasant flatterer that caresses the unhappy -with expectations of happiness in the bosom of futurity. But if hope be -a flatterer she is the most upright of all the flattering parasites, -since she frequents the poor man's hut as well as the palace of his -superiors. It is common to all men; those who possess nothing more are -still cheered by hope. When all else fails us hope still abides with us. - -Used with a due prudence hope acts as a healthful tonic; intemperately -indulged, as an enervating opiate. The vision of future triumph, which -at first animates exertion, if dwelt upon too strongly, will usurp the -place of the reality, and noble objects will be contemplated, not for -their own inherent worth, or with a design of compassing their -execution, but for the day-dreams they engender. Hope sheds a sweet -radiance on the stream of life, and never exerts her magic except to our -advantage. We seldom attain what she beckons us to pursue, but her -deceptions resemble those which the dying husbandman in the fable -practiced upon his sons, who, by telling them of a hidden mass of wealth -which he had buried in his vineyard, led them so carefully to delve the -ground that they found, indeed, a treasure, though not in gold, in wine. - -Reasonable hope is endowed with a vigorous principle; it sets the head -and heart to work, and animates one to do his utmost, and thus, by -perpetually pushing and assuring, it puts a difficulty out of -countenance, and makes a seeming impossibility give way. Human life hath -not a surer friend nor, many times, a greater enemy than hope. It is the -miserable man's god, which, in the hardest grip of calamity, never fails -to yield him beams of comfort. It is the presumptuous man's devil, which -leads him awhile in a smooth way, and then lets him break his neck on -the sudden. - -How many would die did not hope sustain them! How many have died by -hoping too much! This wonder may we find in hope—that she is both a -flatterer and a true friend. True hope is based on energy of character. -A strong mind always hopes, and has always cause to hope, because it -knows the mutability of human affairs, and how slight a circumstance may -change the whole course of events. Such a spirit, too, rests upon -itself; it is not confined to partial views, or to one particular -object, and if at last all should be lost it has saved itself its own -integrity and worth. - -It is best to hope only for things possible and probable; he that hopes -too much shall deceive himself at last, especially if his industry does -not go along with his hopes, for hope without action is a barren undoer. -Hope awakens courage, but despondency is the last of all evils; it is -the abandonment of good—the giving up of the battle of life with dead -nothingness. When the other emotions are controlled by events hope -remains buoyant and undismayed,—unchanged, amidst the most adverse -circumstances. Causes that effect, with depression, every other emotion -appear to give fresh elasticity to hope. No oppression can crush its -buoyancy; from under every weight it rebounds; amid the most depressing -circumstances it preserves its cheering influence; no disappointment can -annihilate its power; no experience can deter us from listening to its -sweet illusions; it seems a counterpoise for misfortune, an equivalent -for every disappointment. - -It springs early into existence; it abides through all the changes of -life, and reaches into the futurity of time. In the midst of -disappointments it whispers consolation, and in all the arduous trials -of life it is a strong staff and support. If, in the warmth of -anticipation, it prepares the way for the very disappointments to which -it afterwards administers relief it must be confessed that, in the -severer inflictions of adversity, which come upon us unlooked for, and -where previously the voice of sorrow was never heard, it then appears -like an angel of mercy, and frequently assuages the anguish of -suffering, and wipes the dropping tears from the eyes. - -Hope lives in the future, but dies in the present. Its estate is one of -expectancy. It draws large drafts on a small credit, which are seldom -honored when presented at the bank of experience, but have the rare -faculty of passing readily elsewhere. Hope calculates its schemes for a -long and durable life, presses forward to imaginary points of bliss, and -grasps at impossibilities, and, consequently, very often ensnares men -into beggary, ruin, and dishonor. Hope is a great calculator, but a poor -mathematician. Its problems are seldom based on true data, and their -demonstration is more often fictitious than otherwise. - -There is a morality in every true hope which is a source of consolation -to all who rightly seek it. It is a good angel within that whispers of -triumph over evil, of the success of good, of the victory of truth, of -the achievement of right. "It hopeth all things." It is a strong -ingredient of courage. Under its guiding light what great events have -been wrought to a successful completion! It is a friend of virtue. Its -religion is full of glorious anticipations. It encourages all things -good, great, and noble. - -It is not surprising when we reflect on the nature of hope that we find -it to be such a mainspring to human action. It is the parent of all -effort and endeavor, and "every gift of noble origin is breathed upon by -hope's perpetual breath." It may be said to be the moral engine that -moves the world and keeps it in action. Every true hope which has for -its object some great and noble design is an unexpressed prayer, which -flies on angel's wings to the throne of God, and returns to the -struggling one a precious benison of inspiration to go forth on his -errand of good. - -A true hope we can touch somehow through all the lights and shadows of -life. It is a prophecy fulfilled in part—God's earnest money paid into -our hands, that he will be ready with the whole when we are ready for -it. It is the sunlight on the hill-top when the valley is dark as death; -the spirit touching us, all through our pilgrimage, and then soaring -away with us into the blessed life where we may expect either that the -fruition will be entirely equal to the hope, or that the old glamour -will come over us again, and beckon us on forever as the choicest gift -heaven has to give. - -"Hope deferred," saith the proverb, "maketh the heart sick." But we are -prone to be too dictatorial as to how we enjoy life; too positive. We -must not determine that their fulfillment must come in just the way we -wish, or else we will be miserable in the grief of disappointment. It is -not for man wholly to determine his steps. Sometimes what he thinks for -his good turns out ill; and what he thinks a great evil develops a great -blessing in disguise. It is folly, almost madness, to be miserable -because things are not as we would have them, or because we are -disappointed in our plans. Many of our plans must be defeated for our -own good. A multitude of little hopes must every day be crushed, and now -and then a great one. - -But while we may be all wrong in our thoughts of the special form in -which our blessing will come, we need not fail of the blessing. It may -be like the mirage, shifting from horizon to horizon as we plod wearily -along; but in the fullness of God's own time we shall reap if we faint -not. There is always a sadness in the dying of a great hope. It is like -the setting of the sun. The brightness of our life is gone, shadows of -the evening fall behind us, and the world seems but a dim reflection of -itself—a broader shadow. We look forward into the lonely night. The -soul withdraws itself. Then stars arise, and the night is holy. - -Hopes and fears checker human life. The one serves to keep us from -presumption, the other from despair. Hope is the last thing that dieth -in man. Though it may be deceptive, yet it is of this good use to us, -that while we are traveling through this life it conducts us in an -easier and more pleasant way to our journey's end. There is no one so -fallen but that he may have hopes; nor is any so exalted as to be beyond -the reach of fears. "When faith, temperance, and other celestial powers -left the earth," says one of the ancient writers, "Hope was the only -goddess that stayed behind." - -The man who carries a lantern in a dark night can have friends walking -safely by the light of its rays, and not be defrauded himself. So he who -is of cheerful disposition, and has the light of hope in his breast, can -help on many others in this world's darkness, not to his own loss, but -to their gain. Hope is an anchor to the soul, both sure and steadfast, -that will restrain our frail bark and enable us to outride the storms of -time. - -There are so many humiliations in this world! The secret is to rise -above them, to throw off dissatisfaction, and to grasp some pleasing -hope, grateful and beneficial to the mind. We are encompassed by -illusions and delusions. We need the comforting promises of the heart—a -steadfast faith in the good and true, and hopefulness in all things, -especially of futurity. Hope is rich and glorious, and faithfully should -it be cultivated. Let its inspiring influence grow in the heart; it will -give strength and courage. - -Let the cheerful word fall from the lips, and the smile play upon the -countenance. The way of the world is dark enough even to the most -favored ones among us. Why not, then, gather all the happiness out of -life that you can? Why not strive to cultivate the cheerful, hopeful -disposition that will enable you to see the silver lining to every -cloud? By such a course you will do much to assuage the sorrows and to -increase the joys and pleasures of life. - -[Illustration] - - - - -[Illustration: PROSPERITY.] - - -[Illustration] - -Prosperity is the great test of human character. Many are not able to -endure prosperity. It is like the light of the sun to a weak -eye—glorious, indeed, in itself, but not proportioned to such an -instrument. Greatness stands upon a precipice, and if prosperity carries -a man ever so little beyond his poise, it overbears and dashes him to -pieces. - -Moderate prosperity is not only to be hopefully expected as the proper -reward of a life's exertion, but to bring the best human qualities to -any thing like perfection, to fill them with the sweet juices of -courtesy and charity, prosperity, or a moderate amount of it, is -required, just as sunshine is needed for the ripening of peaches and -apricots. But prosperity, if it be good for the encouragement of -humanity, is full of danger as well. There is ever a certain languor -attending the fullness. When the heart has no more to wish, it yawns -over its possession, and the energy of the soul goes out like a flame -that has no more to devour. A smooth sea never made skillful mariners, -neither do uninterrupted prosperity and success qualify men for -usefulness and happiness. The storms of adversity, like those of the -ocean, rouse the faculties and excite the invention, prudence, and skill -of the voyager. The martyrs of ancient times, in bracing their minds to -outward calamities, acquired a loftiness of purpose and a moral heroism -worth a life-time of softness and security. - -It seems as if man were like the earth. It can not bask forever in the -sunshine. The snows of Winter and its frosts must come and work in the -ground, and mellow it to make it fruitful. A man upon whom continuous -sunshine falls is like the earth in August—he becomes parched, hard, -and close-grained. To some men the Winter and Spring come when they are -young. Others are born in Summer, and made fit to live only by a Winter -of sorrow coming to them when they are middle-aged or old. But come it -must, and under its softening influence the mind is fitted for the -routine of life, and then the warm, shining sun of prosperity spreads -abroad in the heart its vivifying influence, and the best powers of man -are developed. - -The way to prosperity is as plain as the way to market. It depends -chiefly on two words—industry and frugality; that is, waste neither -time nor money, but make the best use of both. Without industry and -frugality nothing will do, and with them every thing. There is no other -way to arrive at a true prosperity. It is gained only by diligent -application to the business of life. The men who may be said to be -prosperous are seldom men who have been rocked in the cradle of -indulgence or caressed in the lap of luxury, but they are men whom -necessity has called from the shade of retirement to contend under the -scorching rays of the sun with the stern realities of life, with all of -its vicissitudes. - -Many make the mistake of supposing that prosperity and happiness are -identical terms. The most prosperous are often the most miserable, while -happiness may dwell with him whose every effort has failed, provided -only that he hath done his best. There is, therefore, a true and a false -prosperity, much resembling each other. But the similarity is in -resemblance only, for they differ in constitution. The one is true and -substantial, and is the result of a well-lived life. Its rewards are -inward content and surroundings of comfort; the enjoyment of the real -blessings of life and the unfolding of all the better nature of man. Its -imitation is the reward gained by unjust or dishonest means. It may have -the luster, but it lacketh the ring and weight of the true metal. It may -have the outward adornment, but can not bring its possessor the inward -peace of him who hath the former. Instead of unfolding and expanding the -heart of man, it hardens it and dries up the better nature. - -Engage in one kind of business only, and stick to it until you succeed, -or until your experience shows that you should abandon it. A constant -hammering will generally drive it home at last so that it can be -clinched. When a man's undivided attention is centered on one object his -mind will be constantly suggesting improvements of value, which would -escape him were his brain occupied by a dozen different objects at once. -Many a fortune has slipped through a man's fingers because of attention -thus engaged; there is good sense in the old caution against having too -many irons in the fire at once. - -Adversity in early life often lays the foundation for future prosperity. -The hand of adversity is cold, but it is the hand of a friend. It -dispels from the youthful mind the pleasing, but vain, illusions of -untaught fancy, and shows that the road to success and prosperity is -always a road requiring energetic action to surmount its difficulties. -There is something sublime in the resolute, fixed purpose of him who -determines to rise superior to ill-fortune. "At thy first entrance upon -thy estate," saith a wise man, "keep a low sail that thou mayest rise -with honor; thou canst not decline without shame; he that begins where -his father ends will generally end where his father began." - -As full ears load and lay corn so does too much fortune bend and break -the mind. It deserves to be considered, too, as another advantage, that -affliction moves pity and reconciles our enemies; but prosperity -provokes envy and loses us even our friends. Again, adversity is a -desolate and abandoned state, and, as rats and mice forsake a tottering -house, so do the generality of men forsake him who is cast down by -adversity. As a consequence, he who has never known adversity is but -half acquainted with others or with himself, and can not be expected to -put forth full measure of his powers. - -The patient conquest of difficulties which rise in the regular and -legitimate channels of business and enterprise is not only essential in -securing the ultimate prosperity which you seek, but it is requisite to -prepare your mind for enjoying your prosperity. Every-where in human -experience, as frequently as in nature, hardship is essential to -ultimate success. That magnificent oak was detained twenty years in its -upward growth while its roots took a great turn around a bowlder, by -which the tree was anchored to withstand the storms of centuries. They -who are eminently prosperous, or who achieve greatness or even notoriety -in any pursuit, must expect to make enemies. Whoever becomes -distinguished is sure to be a mark for the malicious spite of those who, -not deserving success themselves, are galled by the merited triumph of -the more worthy. Moreover, the opposition which originates in such -despicable motives is sure to be of the most unscrupulous character, -hesitating at no iniquity, descending to the shabbiest littleness. -Opposition, if it is honest and manly, is not in itself undesirable. It -is the whetstone by which a highly tempered nature is polished and -sharpened. Uninterrupted prosperity shows us but one side of the world. -For, as it surrounds us with friends who will tell us only our merits, -so it silences those enemies from whom alone we can learn our defects. - - - - -[Illustration: TRIFLES.] - - -[Illustration] - -It is to the contempt of details that many men may trace the cause of -their present misfortune. The world is full of those who languish, not -from a lack of talents, but because, in spite of their many brilliant -parts, they lack the power of properly estimating the value of trifles. -Their souls fire with lofty conceptions of some work to be achieved, -their minds warm with enthusiasm as they contemplate the objects already -attained; but when they begin to put the scheme into execution they turn -away in disgust from the dry minutiæ and vulgar drudgery which are -requisite for its accomplishment. Such men bewail their fate. Failing to -do the small tasks of life, they have no calls to higher ones, and so -complain of neglect. - -As the universe itself is composed of minute atoms, so it is little -details, mere trifles, which go to make success in any calling. -Attention to details is an element of effectiveness which no reach of -plan, no loftiness of design, no enthusiasm of purpose can dispense -with. It is this which makes the difference between the practical man, -who pushes his thoughts to a useful result, and the mere dreamer. If we -would do much good in the world we must be willing to do good in little -things, in little acts of benevolence one after another; speaking a -timely and good word here, doing an act of kindness there, and setting a -good example always. We must do the first good thing we can, and then -the next. This is the only way to accomplish much in one's lifetime. He -who waits to do a great deal of good at once will never do any thing. - -The disposition of mankind is to despise the little incidents of -every-day life. This is a lamentable mistake, since nothing in this life -is really small. In the complicated and marvelous machinery of -circumstances it is absolutely impossible to decide what would have -happened as to some event if the smallest deviation had taken place in -the march of those that preceded them. In a factory we may observe the -revolving wheel in one room and in another, many yards distant, the silk -issuing from the loom, rivaling in its tints the colors of the rainbow. -There are many events in our lives, the distance between which was much -greater than that between the wheel and ribbon, yet the connection was -much closer. It is, indeed, strange on what petty trifles the crises of -life are decided. A chance meeting with some friend, an unexpected delay -in some business venture, may be the source from which you date the rise -of good or ill fortune. - -There are properly no trifles in the biography of life. The little -things in youth accumulate into character in age and destiny in -eternity. Little sums make up the grand total of life. Each day is -brightened or clouded by trifles. Great things come but seldom, and are -often unrecognized until they are passed. It has been said that if a man -conceives the idea of becoming eminent in learning, and can not toil -through the many little drudgeries necessary to carry him on, his -learning will soon be told. Or if one undertakes to become rich, but -despises the small and gradual advances by which wealth is ordinarily -acquired, his expectations will be the sum of his riches. - -The difference between first and second class work in every department -of labor lies chiefly in the degree of care with which the minutiæ are -executed. No matter whether born king or peasant, our inevitable -accompaniment through life is a succession of small duties, which must -be met and overcome, or else they will defeat our plans. When we reflect -that no matter what profession or business we may follow, it demands the -closest attention to a mass of little and apparently insignificant -details, then we comprehend why it is that the patient plodder, the slow -but sure man, so universally surpasses the genius who had such a -brilliant career in college. It is all very well to form vast schemes. -It is, however, the homely details of their execution that furnish the -crucial tests of character. The successful business man at home, -surrounded by articles of luxury, is a spectacle calculated to spur on -the toiler. But the merchant at his office has had to work with trifles, -to toil over columns of figures to post his ledger; and while you were -carelessly spending a dollar, he has ransacked his books to discover -what has become of a stray shilling. - -In short, success in any pursuit can not be obtained unless the trifling -details of the business are attended to. No one need hope to rise above -his present situation who suffers small things to pass unimproved, or -who, metaphorically speaking, neglects to pick up a cent because it is -not a shilling. All successful men have been remarkable, not only for -general scope and vigor, but for their attention to minute details. Like -the steam hammer, they can forge ponderous bolts or fashion a pin. It is -singular that in view of these facts men will neglect details. Many even -consider them beneath their notice, and when they hear of the success of -a business man who is, perhaps, more "solid" than brilliant, sneeringly -remark that he is "great in little things." But with character, fortune, -and the concerns of life, it is the littles combined that form the great -whole. If we look well to the disposition of these, the sum total will -be cared for. It is the pennies neglected that squander the dollars. It -is the minutes wasted that wound the hours, and mar the day. - -Much of the unhappiness of life is caused by trifles. It is not the -great bowlders, but the small pebbles on the road, that bring the -traveling horse on his knees; and it is the petty annoyances of life, to -be met and conquered afresh each day, that try most severely the metal -of which we are made. Small miseries, like small debts, hit us in so -many places and meet us at so many turns and corners, that what they -lack in weight they make up in number, and render it less hazardous to -stand the fire of one cannon ball than a volley composed of such a -shower of bullets. The great sorrows of life are mercifully few, but the -innumerable petty ones of every day occurrence cause many to grow weary -of the burden of life. - -Those acts which go to form a person's influence are little things, but -they are potential for good or evil in the lives of others. From the -little rivulets we trace the onward flowing of majestic rivers, -constantly widening until lost in the ocean; and so the little things of -an individual life, in their ever-widening influence for good or evil, -diffusing misery or happiness around them, are borne onward to swell the -joys or sorrows of the boundless ocean of eternity, and should be noted -and guarded the more carefully from their infinitely higher importance. -Words may seem to us but little things, but they possess a power beyond -calculation. They swiftly fly from us to others, and though we scarcely -give them a passing thought, their spirit lives. Though they are as -fleeting as the breath that gave them, their influence is as enduring as -the heart they reach. Ah, well may we guard our lips so that none grieve -in silence over words we have carelessly dropped. Well may we strive to -scatter loving, cheering, encouraging words, to soothe the weary, and -awaken the nobler, finer feelings of those with whom we daily come in -contact. - -The happiness, also, of life is largely composed of trifles. The -occasions of great joys, like those of great sorrows, are few and far -between, but every day brings us much of good if we will but gather it. -"One principal reason," says Jeremy Bentham, "why our existence has so -much less of happiness crowded into it than is accessible to us, is that -we neglect to gather up those minute particles of pleasure which every -moment offers for our acceptance. In striving after a sum total, we -forget the ciphers of which it is composed; struggling against -inevitable results which he can not control, too often man is heedless -of those accessible pleasures whose amount is by no means inconsiderable -when collected together; stretching out his hands to catch the stars, -man forgets the flowers at his feet, so beautiful, so fragrant, so -multitudinous, so various." - -[Illustration] - - - - -[Illustration: LEISURE.] - - "Time _was_ is past—thou canst not it recall; - Time _is_ thou hast—employ the portion small; - Time _future_ is not, and may never be; - Time _present_ is the only time for thee." - - -[Illustration] - -Spare moments are the gold-dust of time—the portion of life most -fruitful in good or evil. When gathered up and pressed into use -important results flow from thence; when neglected they are gaps through -which temptation finds a ready entrance. They are a treasure when -rightly used, but a terrible curse when abused. There are three -obligations resting upon us in regard to the use and application of -time. There is the duty to ourselves, in the care of our happiness, our -improvement, and providing for our necessities; the duty to those -dependent upon ourselves, and to society; and, lastly, our -accountability to God, who bestows upon us this valuable gift, not -without its being accompanied with the greatest inducements and the -strongest and most cogent motives to improve it to advantage in these -different respects. - -A celebrated Italian was wont to call his time his estate; and it is -true of this, as of other estates of which the young come into -possession, that it is rarely prized till it is nearly squandered, and -then, when life is fast waning, they begin to think of spending the -hours wisely, and even of husbanding the moments. But habits of -idleness, listlessness, and procrastination once firmly fixed can not be -suddenly thrown off, and the man who has wasted the precious hours of -life's seed-time finds that he can not reap a harvest in life's Autumn. -The value of time is not realized. It is the most precious thing in all -the world; the only thing of which it is a virtue to be covetous, and -yet the only thing of which all men are prodigal. Time is so precious -that there is never but one moment in the world at once, and that is -always taken away before another is given. - -It is astonishing what can be done in any department of life when once -the will is fired with a determination to use the leisure time rightly. -Only take care to gather up your fragments of leisure time, and employ -them judiciously, and you will find time for the accomplishment of -almost any desired purpose. Men who have the highest ambition to -accomplish something of importance in this life frequently complain of a -lack of leisure. But the truth is, there is no condition in which the -chances of accomplishing great results are less than in that of leisure. -Life is composed of an elastic material, and wherever a solid piece of -business is removed the surrounding atmosphere of trifles rushes in as -certainly as the air into a bottle when you pour out its contents. If -you would not have your hours of leisure frittered away on trifles you -must guard it by barriers of resolution and precaution as strong as are -needed for hours of study and business. - -The people who, in any community, have done the most for their own and -the general good are not the wealthy, leisurely people who have nothing -to do, but are almost uniformly the overworked class, who seem well-nigh -swamped with cares, and are in a paroxysm of activity from January to -December. Persons of this class have learned how to economize time, and, -however crowded with business, are always found capable of doing a -little more; and you may rely upon them in their busiest season with far -more assurance than upon the idle man. It is much easier for one who is -always exerting himself to exert himself a little more for an extra -purpose than for him who does nothing to get up steam for the same end. -Give a busy man ten minutes in which to write a letter, and he will dash -it off at once; give an idle man a day, and he will put it off till -to-morrow or next week. There is a momentum in an active man which of -itself almost carries him to the mark, just as a very light stroke will -keep a hoop going when a smart one was required to set it in motion. - -The men who do the greatest things achieved on this globe do them not so -much by fitful efforts as by steady, unremitting toil—by turning even -the moments to account. They have the genius of hard work—the most -desirable kind of genius. The time men often waste in needless slumber, -in lounging, or in idle visits, would enable them, were it employed, to -execute undertakings which seem to their hurried and worried life to be -impossible. Much may be done in those little shreds and patches of time -which every day produces, and which most men throw away, but which, -nevertheless, will make, at the end of life, no small deduction from the -sum total. - -Time, like life, can never be recalled. It is the material out of which -all great workers have secured a rich inheritance of thoughts and deeds -for their successors. It has been written, "The hours perish, and are -laid to our charge." How many of these there are upon the records of the -past! How many hours wasted, worse than wasted in frivolous -conversation, useless employment—hours of which we can give no account, -and in which we benefited neither ourselves nor others! There are few -such hours in the busiest lives, but they make up the whole sum in the -lives of many. Many live without accomplishing any good; squander their -time away in petty, trifling things, as if the only object in life were -to kill time, as if the earth were not a place for probation, but our -abiding residence. We do not value time as we should, but let many -golden hours pass by unimproved. We loiter during the day-time of life, -and ere we know it the night draws near "when no man can work." Oh, -hours misspent and wasted! How we wish we could live them over again! - -It requires no small degree of effort to resolutely employ one's time so -as to allow none of it to go to waste. There are a thousand causes -tending to the loss of time, and any one who imagines that they would do -great things if they only had leisure are mistaken. They can find time -if they only set about doing it. Complain not, then, of your want of -leisure. Rather thank God that you are not cursed with leisure, for a -curse it is in nine cases out of ten. What, if to achieve some good work -which you have deeply at heart, you can never command an entire month, a -week, or even a day? Shall you, therefore, bid it an eternal adieu, and -fold your arms in despair? The thought should only the more keenly spur -you on to do what you can in this swiftly passing life of yours. -Endeavor to compass its solution by gathering up the broken fragments of -your time, rendered more precious by their brevity. - -Where they work much in gold the very dust of the room is carefully -gathered up for the few grains of gold that may thus be saved. Learn -from this the nobler economy of time. Glean up its golden dust, -economize with tenfold care those raspings and parings of existence, -those leavings of days and bits of hours, so valueless singly, so -inestimable in the aggregate, and you will be rich in leisure. Rely upon -it, if you are a miser of moments, if you hoard up and turn to account -odd minutes and half-hours and unexpected holidays, the five-minute gaps -while the table is spreading, your careful gleanings at the end of life -will have formed a colossal and solid block of time, and you will die -wealthier in good deeds harvested than thousands whose time is all their -own. - -It has been written that "he who toys with time trifles with a frozen -serpent, which afterwards turns upon the hand which indulged the sport, -and inflicts a deadly wound." There are many persons who sadly realize -this in their own lives. When age with its frosts of years has come -their reflections can not be otherwise than of the saddest kind as they -ponder over wasted time, the hours they spent in a worse than foolish -manner. Death often touches with a terrible emphasis the value of time. -But, alas! the lesson comes too late. It is for the living wisely to -consider the end of their existence, to reflect on the possibilities of -life, to resolve to waste no time in idleness, but to be up and doing in -a manner befitting one who lives here a life preparatory simply to -another and better existence. - - - - -[Illustration: HAPPINESS.] - - -[Illustration] - -Happiness is that single and glorious thing which is the very light and -sun of the whole animated universe, and where she is not it were better -that nothing should be. Without her wisdom is but a shadow, and virtue a -name. - -It is in the pursuit of happiness that the energies of man are put -forth. It matters not that we are generally disappointed in the ultimate -results of our endeavors. Earthly happiness is a phantom of which we -hear much, but see little, whose promises are constantly given and -constantly broken, but as constantly believed. She cheats us with the -sound instead of the substance, and with the blossom instead of the -fruit. Anticipation is her herald, but disappointment is her companion. -In the ideal scene every thing is painted in bright colors. There are no -drawbacks, no disappointments, in that picture, but in the reality they -are sure to appear. The anticipation of a pleasure may have lasted for -weeks in the mind, and have been dwelt on in all the endless variety of -possibilities, while the reality lasts but a short time. Hence the -feeling of disappointment ensues. Hope immediately rallies the powers. -We turn to new plans, and begin again the round of anticipation, ending -in disappointments. - -Happiness is much like to-morrow—only one day from us, yet never -arriving. It is, in a word, hope or anticipation. In this life we pursue -it; in the future life we hope to overtake it. It is the experience of -all that, having realized our hopes, of whatever nature they may be, we -are not satisfied. And it is well for man that he is so constituted, -since satisfaction would be a bar to future efforts. We at once form new -plans, grander and more comprehensive in their scope; we renew the -struggle, press forward to their accomplishment, finding pleasure in the -pursuit, if not in the possession. Perhaps nothing more plainly shows -the diversity of the human mind than the different methods employed in -this pursuit. Some seek it in the acquisition of wealth; others, of -power; others, of fame. Some, by plunging into society, endeavor, by a -giddy round of pleasure, to catch the same evanescent shadow that others -seek by a life of solitude. No class or race of people exist but that -have some characteristic mode in which they trust to secure happiness. -The savage seeks it in hunting and fishing, in barbarous warfare, or in -the rude war dance. National peculiarities are strongly shown in their -ideas of what constitutes happiness; the light-hearted nations of the -sunny south differing in this respect from their more serious northern -neighbors. To be happy is the summing up of all the ends and aims on -earth. It is a noble desire, implanted in the human breast by the -Creator for purposes known only to his wisdom. - -We talk of wealth, fame, and power as undeniable sources of enjoyment; -and limited fortune, obscurity, and insignificance as incompatible with -felicity. This is an instance of the remarkable distinction between -theoretic conclusions and experience. However brilliant in speculation -wealth, fame, and power are found in possession impotent to confer -happiness. However decried in prospect limited fortune, obscurity, and -insignificance are, by experience, found most friendly to real and -lasting pleasure. It is not this or that or the other peculiar mode of -life, nor in any particulars of outward circumstances, nor in any -definite kind of labor or duty, that we may positively expect happiness. -If we do we shall be disappointed, for it is not in our power to have -things just our way, or to control our outward life just as we would. - -We live amid a multitude of influences we can not altogether control. -Nor is it best we should. We must seek happiness in the right state of -mind, in the legitimate labors, duties, and pleasures of life, and then -we shall find what we seek, yet we may find it under very different -circumstances from what we expected. It is much more equally divided -than some of us imagine. One man may possess most of the materials, but -little of the thing; another may possess much of the thing, but few of -the materials. In this particular view happiness has been compared to -the manna in the desert—"he that gathered much had nothing over, and he -that gathered little had no lack." Therefore, to diminish envy, let us -consider not what others possess, but what they enjoy. - -We may look for happiness in one direction, but find it in another, and -sometimes where we expect the least we may find the most, and where we -look for the most we shall find the least. We are shortsighted, and fail -to see the ends of things. A great deal of the misery of life comes from -this disposition to have things our own way, as though we could not be -happy under any circumstances except those we have framed to meet our -own wants. Circumstances are not half so essential to our happiness as -most people imagine. A cabin is often the seat of more true happiness -than a palace. Kings may bid higher for happiness than their subjects, -but it is more apt to fall to the lot of the private citizen than the -monarch. She sends to the palace her equipage, her pomp, and her train, -but she herself is traveling _incognita_ to keep a private appointment -with contentment, and to partake of a dinner of herbs in a cottage. - -The disposition to make the best of life is what we want to make us -happy. Those who are so willful and seemingly perverse about their -outward circumstances are often intensely affected by the merest -trifles. A little thing shadows their life for days. The want of some -convenience, some personal gratification, some outward form or ornament -will blight a day's joy. They can often bear a great calamity better -than a small disappointment, because they nerve themselves to meet the -former, and yield to the latter without an effort to resist. Molehills -are magnified into mountains, and in the shadow of these mountains they -sit down and weep. The very things they ought to have sometimes come -unasked, and because they are not ready for them they will not enjoy -them, but rather make them the cause of misery. There is also a -disposition in such minds to multiply their troubles as well as magnify -them. They make troubles of many things which should really be regarded -as privileges, opportunities for self-sacrifice, for culture, for -improving effort. They make troubles of the ordinary allotments of life; -its duties, charities, changes, unavoidable accidents, reverses, and -experiences. This can be considered in no other light than morally -wrong, for these common allotments and experiences were, beyond all -question, ordained by infinite wisdom as a healthy discipline for the -soul of man. - -Some spend life determined to be vastly happy at some future time, but -for the present put off all enjoyment even of passing pleasures, -seemingly for fear lest all such present comfort detracts from the sum -total of future enjoyments. They, indeed, acquire wealth or fame or the -outward surroundings of happiness; but, alas! too often the palmy days -of life are gone, and the acquisitions from which they fondly hoped to -gather much of human happiness form but the stately surroundings of real -and heart-felt wretchedness. Happiness, then, should be as a modest -mansion, which we can inhabit while we have our health and vigor to -enjoy it; not a fabric so vast and expensive that it has cost us the -best part of our lives to build it, and which we can enjoy only when we -have less occasion for a habitation than for a tomb. - -Happiness is a mosaic composed of many small stones. Each taken apart -and viewed singly may be of little value; but when all are grouped -together, judiciously combined, and set they form a pleasing and -graceful whole, a costly jewel. Trample not under foot, then, the little -pleasures which a gracious Providence scatters in the daily path while -in search after some great and exciting joy. Happiness, after all, is a -state of the mind. It can not consist in things. It follows thence that -in the right discipline of the mind is the secret of true happiness. In -vain do they talk of happiness who never subdued an impulse in obedience -to a principle. He who never sacrificed a present to a future good, or a -personal to a general one, can speak of happiness only as the blind do -of colors. - -The fountain of content must spring up in the mind, and he who seeks -happiness by changing any thing but his own disposition will waste his -life in fruitless efforts, and multiply the griefs which he seeks to -remove. The trouble often is, we are too selfish, too unyielding in our -arrangements for life's best good. Because we can not find happiness in -our own way we will not accept it in its appointed way, and so make -ourselves miserable. Some excellent people are very unhappy from a kind -of stubborn adherence to their settled convictions of just what they -must have and what they must do to be happy. They lose sight of the fact -that God rules above them, and a thousand influences work around them, -partly, at least, beyond their control. They have not determined to -accept life cheerfully in whatever form it may come, and seek for good -under all circumstances. - -We must seek for happiness in heaven-appointed ways, in study, duty, -labor, exalted pleasures, with a constant effort to find it. We must -seek it in domestic and business life, in the relations we hold to our -fellow-men, and in the daily opportunities afforded us for discipline -and self-sacrifice. If, then, you would be happy, possessing at least -that measure of happiness which is vouchsafed to mortals, we must -_intelligently_ seek happiness, not by way of impulse, not seeking -selfishly our own good, but with a forgetfulness of self doing all the -good we can, and with a thorough consecration of soul to the good of -what we seek. - -[Illustration] - - - - -[Illustration: TRUE NOBILITY.] - - "Greatness, thou gaudy torment of our souls, - The wise man's fetters, and the rage of fools." - - -[Illustration] - -There is so much in this world that is artificial, so much that glitters -in borrowed light, that it is not singular that moral greatness and -nobility are often counterfeited by some baser metal—so much so that it -is no slight task to discriminate rightly between the true and the -false, and to determine wherein true nobility doth consist. When we -carefully consider the nature of man we readily admit that it is in the -possession of moral and intellectual powers that his superiority over -the brute world consists. - -In the society of his fellow-men man ought not to be rated by his -possessions, by his stores of gold, by his office of honor or trust; -these are but temporary and accidental advantages, and the next turn of -fortune may tear them from his grasp. The light of fame, though it -shines with ever so clear a light, is able to dispel the darkness of -death but a little ways. The greatest characters of antiquity are but -little known. Curiosity follows them in vain, for the veil of oblivion -successfully hides the greater portion of their lives. - -The world ofttimes knows nothing of its greatest men. Their lives were -passed in obscurity, but real nobility of character was theirs, and this -is nearly always unseen and unknown. He who in tattered garments toils -on the way may, and often does, possess more real nobility of spirit -than he who is driven past in a chariot. It is the mind that makes the -heart rich; and as the sun breaks through the darkest clouds, so honor -peereth in the meanest habit. Public martyrdom of every shade has a -certain _éclat_ and popularity connected with it that will often bear -men up to endure its trials with courage; but those who suffer alone, -without sympathy, for truth or principle—those who, unnoticed by men, -maintain their part, and, in obscurity and amid discouragement, -patiently fulfill their trust—these are the real heroes of the age, and -the suffering they bear is real greatness. - -It is refreshing to read the account of some of the truly great men and -women, whose lives of usefulness have done much for the alleviation of -the world's misery. And, after all, there is no true nobility except as -it displays itself in good deeds. Says Matthew Henry: "Nothing can make -a man truly great but being truly good, and partaking of God's -holiness." That which constitutes human goodness, human greatness, and -human nobleness is not the degree of enlightenment with which men pursue -their own advantages, but it is self-forgetfulness, self-sacrifice, and -the disregard of personal advantages, remote or contingent, because some -other line of conduct is nearer right. The greatest man is he who -chooses right with the most invincible resolution; who resists the -sorest temptations from within and without; who bears the heaviest -burdens cheerfully; who is calmest in storms, and most fearless under -menaces and frowns. - -Some persons are great only in their ability to do evil. Such appears to -have constituted the greatness of many of those individuals who drenched -the world in blood that their ambition might be satisfied. They may -possess the most astonishing mental qualities, yet may be overruled for -evil instead of good. Men of the most brilliant qualities need only a -due admixture of pride, ambition, and selfishness to be great only in -evil ways. Energy without integrity of character and a soul of goodness -may only represent the embodied principle of evil. But when the elements -of character are brought into action by a determinate will, and -influenced by high purposes, man enters upon, and courageously -perseveres in, the path of duty at whatever cost of worldly interests, -he may be said to approach the summit of his being—to possess true -nobility of character; he is the embodiment of the highest idea of -manliness. - -The life of such a man becomes repeated in the life and actions of -others. He is just and upright in his business dealings, in his public -actions, and in his family life. He will be honest in all things—in his -works and in his words. He will be generous and merciful to his -opponent—to those who are weaker as well as those stronger than -himself. "The man of noble spirit converts all occurrences into -experience, between which experience and his reason there is marriage, -and the issue are his actions. He moves by affection, not for affection; -he loves glory, scorns shame, and governeth and obeyeth with one -countenance, for it comes from one consideration. Knowing reason to be -no idle gift of nature he is the steersman of his own destiny. Truth is -his goddess, and he takes pains to get her, not to look like her. Unto -the society of men he is a sun whose clearness directs in a regular -motion. He is the wise man's friend, the example of the indifferent, the -medicine of the vicious. Thus time goeth not from him, but with him, and -he feels age more by the strength of his soul than by the weakness of -his body. Thus feels he no pain, but esteems all such things as friends -that desire to file off his fetters and help him out of prison." - -True nobility of spirit is always modest in expression. The grace of an -action is gone as soon as we are convinced that it was done only that -third persons might applaud the act. But he who is truly great, and does -good because it is his duty, is not at all anxious that others should -witness his acts. His aim is to do good because it is right. His -nobility does not show itself in waiting and watching for some chance to -do a great good at once. Greatness can only be rightly estimated when -minuteness is justly reverenced. Greatness is the aggregation of -minuteness; nor can its sublimity be felt truthfully by any mind -unaccustomed to the watching of what is least. His nobility consists in -being great in little things. All the little details of life are -attended to, and thus the soul is prepared for great ones. There is more -true nobility in duty faithfully done than in any one great act when -others are looking on and signifying their approval, and thus by their -sympathy spurring the soul on to greater exertions. - -It is impossible to conceive of a truly great character, and not think -of one imbued with the spirit of kindness. Nobility of spirit will not -dwell with the haughty in manner. It delights to take up its abode with -the generous and tender-hearted, those who seek to relieve the misery of -others as they would their own. If you contrast the career of Napoleon -Bonaparte and Florence Nightingale, though one filled all Europe with -the terror of his name, doubt not that in the scale of moral greatness -the latter far outweighs the former. Kindness is the most powerful -instrument in the world to move men's hearts, and a word in kindness -spoken will often do more for the furtherance of your cause than any -amount of angry reasoning. Therefore, it is not singular that one whose -whole life is spent in the exercise of kindness should possess a -peculiar power over the lives of others—in effect, wield such an -influence over them as marks him as one of the truly great. - -Nobility of character is also reverential. The possession of this -quality marks the noblest and highest type of manhood and womanhood. -Reverence for things consecrated by the homage of generations, for high -objects, pure thoughts, and noble aims, for the great men of former -times and the high-minded workers among our contemporaries. Reverence is -alike indispensable to the happiness of individuals, of families, and of -nations. Without it there can be no trust, no faith, no confidence, -either in God or man—neither social peace nor social progress. -Reverence is but another name for love, which binds men to each other, -and all to God. - -The rewards of a life of moral greatness rests with posterity. Great men -are like the oaks, under the branches of which men are happy in finding -a refuge in times of storm and rain. But when the danger is past they -take pleasure in cutting the bark and breaking the branches. As long as -human nature is such a mass of contradictions this is not to be wondered -at. But the influence of such men is ever working, and will sooner or -later show itself. Men such as these are the true life-blood of the -country to which they belong. They elevate and uphold it, fortify and -ennoble it, and shed a glory over it by the example of life and -character which they have bequeathed to it. "The names and manners of -great men," says an able writer, "are the dowry of a nation." Whenever -national life begins to quicken, the dead heroes rise in the memory of -men. These men of noble principles are the salt of the earth. In death, -as well as life, their example lives in their country, a stimulus and -encouragement to all who have the soul to adopt it. - -Nobility of character is within the reach of all. It is the result of -patient endeavors after a life of goodness, and, when acquired, can not -be swept away unless by the consent of its possessor. Wealth may be lost -by no fault of its possessor, but greatness of soul is an abiding -quality. One may fail in his other aims; the many accidents of life may -bring to naught his most patient endeavors after worldly fame or -success; but he who strives for nobility of character will not fail of -reward, if he but diligently seek the same by earnest resolve and -patient labor. Is there not in this a lesson of patience for many who -are almost weary of striving for better things? If success does not -crown their ambitious efforts, will they not be sustained by the smile -of an approving conscience? Strong in this, they can wait with patience -till, in the fullness of time, their reward cometh. - - - - -[Illustration: A GOOD NAME.] - - "He that filches from me my good name - Robs me of that which ne'er enriches him, - And makes me poor indeed." - - —SHAKESPEARE. - - -[Illustration] - -A good name is the richest possession we have while living, and the best -legacy we leave behind us when dead. It survives when we are no more; it -endures when our bodies and the marbles which cover them have crumbled -into dust. How can we obtain it? What means will secure it to us with -the free consent of mankind and the acknowledged suffrages of the world? -It is won by virtue, by skill, by industry, by patience and -perseverance, and by humble and consistent trust and confidence in a -high and overruling power. It is lost by folly, by ignorance, by -ignominy and crime, by excessive ambition and avarice. - -That good name, which is to be chosen rather than great riches, does not -depend on the variable and shifting wind of popular opinion. It is based -on permanent excellence, and is as immutable as virtue and truth. It -consists in a fair and unsullied reputation—a reputation formed under -the influence of virtuous principles, and awarded to us, not by the -ignorant and the vicious, but by the intelligent and the good. - -In such a name we look first of all for integrity, or an unbending -regard to rectitude; we look for independence, or a determination to be -governed by an enlightened consideration of truth and duty; for -benevolence or a spirit of kindness and good-will toward men; and, -finally, for a reverent regard for all moral qualities. These are the -essential proper ties of a good character, the living, breathing -lineaments of that good name which commends itself to the careful -consideration of the truly good every-where. - -It is ever to be kept in mind that a good name is in all cases the fruit -of personal exertions. It is not inherited from parents; it is not -created by external advantages. It is no necessary appendage of birth or -wealth or talents or station, but the result of one's own endeavors, the -fruit and reward of good principles manifested in a course of virtuous -and honorable actions. Hence the attainment of a good name, however -humble the station, is within the reach of all. No young man is excluded -from this invaluable boon. He has only to fix his eye on the prize, and -to press toward it in a course of virtuous and useful conduct, and it is -his. It may be said that in the formation of a good name personal -exertion is the first, the second, and the last virtue. Nothing great or -excellent can be acquired without it. All the virtues of which it is -composed are the result of untiring application and industry. Nothing -can be more fatal to the attainment of a good character than a -confidence in external advantages. These, if not seconded by your own -endeavors, will drop you midway, or perhaps you will not have started -when the diligent traveler will have won the race. - -Life will inevitably take much of its shape and coloring from the -plastic powers that operate in youth. Much will depend on taking a -proper course at the outset of life. The principles then adopted and the -habits then formed, whether good or bad, become a kind of second nature, -fixed and permanent. The most critical period of life is that which -elapses from fourteen to twenty-one years of age. More is done during -this period to mold and settle the character of the future man than in -all the other years of life. If a young man passes this period with pure -morals and a fair reputation, a good name is almost sure to crown his -years and to descend with him to the close of his days. On the other -hand, if a young man in the Spring season of life neglects his mind and -heart, if he indulges himself in vicious courses, and forms habits of -inefficiency and slothfulness, he inflicts an injury on his good name -which time will not efface, and brings a stain upon his character which -no tears can wash away. - -The two most precious things this side the grave are our reputation and -our life. But it is to be lamented that the most contemptible whisper -may deprive us of the one and the weakest weapon of the other. A wise -man, therefore, will be more anxious to deserve a fair reputation than -to possess it; and this will teach him so to live as not to be afraid to -die. A fair reputation, it should be remembered, is a plant delicate in -its growth. It will not shoot up in a night, like the gourd that -sheltered the prophet's head; but, like that gourd, it may perish in a -night. A name which it has cost many years to establish is often -destroyed in a single hour. A good name, like good-will, is gained by -many actions, but lost by one. - -One of the most essential elements of a good name is the possession of -good moral principles. Such principles fill the soul with the noblest -views and the purest sentiments, and direct all the energies, desires, -and purposes to their proper use and end. Such principles impart new -light and vigor to the mind, and secure to its possessor a safe passage -through all the temptations of the world to the abodes of eternal purity -and blessedness. A character without fixed moral principles has -impressed on it the deformity of a great and palpable defect. Whatever -virtues it does not possess are like flowers planted in the snow or -withered by the drought—wanting the life vigor and beauty which -principles alone can impart. Lacking such principles one would in vain -seek to acquire a good name. As well expect a vessel to traverse broad -oceans to a destined harbor with no rudder whereby to control its -course. - -Though a good name is won only by a life of constant activity and -exertion, by self-denial, and an outflow of charity, yet its rewards are -great and enduring, and to fail of its possession is to be without the -best thing on earth. Without it gold has no value, birth no distinction, -station no dignity, beauty no charms, age no reverence. Without it every -treasure impoverishes, every grace deforms, every dignity degrades, and -all the arts, the decorations, and accomplishments of life stand like -the beacon blaze upon a rock, warning that its approach is dangerous, -that its contact is death. He who has it not is under eternal -quarantine—no friend to greet him, no home to harbor him. And in the -midst of all that ambition can achieve, or avarice amass, or rapacity -plunder, he feels himself alone, destitute of the sympathy of others. - -A good character is a sure protection against suspicion and evil -reports. A man of bad or doubtful character is suspected of a thousand -acts of which he may not be guilty. And if he does a good deed it is apt -to be ascribed to a bad motive. He has lost the confidence of his -fellow-men. They know him to be unprincipled and hollow-hearted, and are -therefore ready to believe all the evil that is thought or said of him, -but none of the good. On the other hand, a man of fair character, of -tried and established reputation, stands out to the eyes of the public -as one who is above suspicion, and above reproach. The envious may -attempt to tarnish his fair name, but their efforts recoil upon their -own heads. He is conscious of acting from correct principles, and being -known to the public as a man of integrity and worth he need never give -himself much concern as to any unfavorable reports that may be -circulated respecting him. They acquit him without trial, and believe -his innocence without the judgment of a court. Slander may, indeed, for -a moment, fix its fangs on a spotless character, but such a character -has within itself an antidote to the poison, and emerges from the -temporary shadow with invigorated strength and heightened beauty. - -While a good name will secure for you the esteem and confidence of your -fellow-men, how will it increase your capacity and extend the sphere of -your usefulness! Who are the men whose friendship is most highly valued, -whose opinions have greatest weight, whose patronage is most eagerly -sought, and whose influence is most extensively sought in the country? -Are they not men of principle—men of known worth and established -reputation? A good name draws round its possessor warm friends, and -opens for him a sure and easy way to wealth, to honor, and happiness. -Reverse the picture, and think of the direful evils of a ruined -character. It will expose you to a thousand painful suspicions and -blasting reports; it will deprive you of all self-respect and peace of -mind; it will exclude you from the confidence and esteem of your -fellow-men, and bring upon you their neglect and contempt; it will cut -you off from all means of usefulness, and degrade you to a mere cipher -in society, rendering your ultimate success impossible. - -A good name is thus a protection against suspicion and evil reports; it -is the source of the purest and most lasting enjoyment; it secures for -us the esteem and confidence of our fellow-men; it increases the power -and enlarges the sphere of our usefulness; it has the most direct and -happy bearing on our success in life; it stands connected with the -happiness of our families and friends, with the welfare of society; with -the temporal and eternal happiness of thousands. - - - - -[Illustration: MEDITATION.] - - -[Illustration] - -Meditation is the soul's perspective glass, whereby, in her long -removes, she discerns God as if he were near at hand. It is thinking, -not growth, that makes the perfect man or woman. Hence life may be said -to have commenced when the mind learns to meditate upon its nature, its -powers, and its possibilities. This is the commencement of true -soul-growth. To live without thought is not life; it is simple, barren -existence. There is in youth a natural impulsiveness which is highly -detrimental to their best interests. In itself this is not wrong; but -personal usefulness depends upon its being controlled and brought into -subjection to the judgment. - -The first and hardest lesson of life to learn is to subdue and chasten -the inborn impulses of the soul. His soaring ambition, his reckless -hopes, his daring courage must be held in check by the rein of sober -sense. The curb and bit must be put on and drawn tightly, and this must -be done by his own hand. In his hours of meditation he must form his -plans, lay out his work, breathe his prayer for victory, and swear -eternal fealty to his purpose of right. In the still chambers of thought -he must rally his moral forces, pledge them to duty, and call aid from -above in his solemn work. Others may assist him by encouragement, by -advice and solemn warning; but the work is his own. If he has learned to -think, he has within an element of safety found nowhere else. - -What can be more distasteful than the actions of impulsive people? -To-day they are borne on the gale of the wildest pleasure—they are more -giddy than the feather tossed in the breeze; to-morrow, in darkness of -spirit, despairing and wretched, because their hot-brained fancies -failed to give them peace and joy. To-day they thoughtlessly act as -their impulses lead them; to-morrow they are full of regrets about the -mistakes and blunders of yesterday. They give full vent to whatever -impulsive feeling happens to come uppermost, changing more often than -the wind, and reflecting as little upon their variations. It is the -office of meditation to train and subdue these impulses. - -The fault is not in the joyousness of spirit which accompanies youthful -action, but in the impulsiveness with which they are indulged. The -feelings come forth as masters, whereas they should be servants, -subdued, but joyous. They should be submissive and obedient children of -the will, doing its dictates with alacrity and power. They should make -the intellect more active, the affections more warm and deep, and the -moral sense more varied and strong. The fruit of meditation is propriety -of action. There is a simple and beautiful propriety, pleasing to all, -which gives grace to the manners and loveliness to the whole being, -which all should strive to possess. It is neither too grave nor too gay, -too gleesome nor too sad, nor either of these at improper places. It is -to be mirthful without being silly, joyous without being foolish, sober -without being despondent, to speak plainly without giving offense, grave -without casting a shadow over others. - -Meditation should sit on the throne of the mind as the counselor of the -mental powers; and thus, by early habits of obedience, even the passions -will become powers of noble import, contributing an energy and -determination that will wrest victory out of every conflict and success -out of every struggle. To secure this blessing, one must early learn to -hold counsel within himself over every desire and impulse that rises -within him, over every action of the soul, and see that at all times -obedience is yielded to the dictates of this counsel. To be successful -in this he must be always watchful, always guarded, always striving for -the more perfect attainment of the great object before him. - -He who can not command his thoughts must not hope to control his -actions. All mental superiority originates in habits of thought. Take -away thought from the life of a man and what remains? You may glean -knowledge by reading, but you must separate the chaff from the wheat by -thinking. The value of our thoughts depend much upon the course they -take, whether the subject in hand be examined fully and carefully, or -only given an undecided glance, whence our thoughts revert to other -matters to be treated in the same desultory way. Many minds from want of -training can not really _think_. It is of great importance that right -habits of thought be formed and fostered in early life. A person may -see, hear, read, and learn whatever he pleases; but he will know very -little beyond that which he has thought over and made the property of -his mind. - -Become master of your thoughts so that you can command them at your -pleasure. Whenever you read have your thoughts about you. Make careful -observations as you pass along, and select subjects upon which your -thoughts shall dwell when your book shall have been laid aside. He who -reads only for present gratification, and neglects to digest what he -reads, nor calls it up for future contemplation, will not be likely to -ever know the extent of his own powers, for the best test calculated to -make them known will remain unemployed. Consider the great field which -is open before you. Into whichever department you take your way, you -will be amazed at the magnitude and grandeur of the objects by which you -are surrounded, and your mind will be filled with the most exalted -conceptions of the goodness, wisdom, and power of the Creator. - -We can not guard too much against indulgence in thoughts, which, trivial -as they may at first appear, would give a cast to our whole character -should they become settled habits. Impure thoughts are seeds of sin. If -dropped into the soil of the mind, they should be cast out immediately; -otherwise they will germinate, spring up, and bear fruits of sinful -words and acts. Few consider the power and magnitude of thought. Man is -not as he seems, nor as he acts, but as he thinks. It is the thoughts of -a man, and not his deeds, that are the true exponent of his character. -Deeds make reputation, thought makes character. Deeds are the paper -currency of thought stamped in the mint of purity. Thoughts surpass -deeds in power and grandeur in the same ratio as character surpasses -reputation. - -Many lives are wrecked through thoughtlessness alone. If you find -yourself in low company do not sit carelessly by till you are gradually -drawn into the whirlpool, but _think_ of the consequences of such a -course. Rational thought will lead you to seek the society of your -superiors, and you must improve by the association. A benevolent use of -your example and influence for the elevation of the fallen is a noble -thing. Even the most depraved are not beyond such help. But the young -man of impressible character must at least think and beware lest he fall -himself a victim. _Think_ before you touch the wine cup. Remember its -effects upon thousands, and know that you are no stronger than they were -in their youth. _Think_ before you allow angry passions to overcome your -reason. It is thus that murder is wrought. _Think_ before, in a dark -hour of temptation, you allow yourself to drift into crime. _Think_ well -ere a lie or an oath passes your lips, for a man of pure speech only can -merit respect. Think of things pure and lovely and of good report; think -of God and of heaven, of life and duty, and your thoughts being thus -elevating and inspiring, your life will be full of good deeds and -pleasant memories. - - - - -[Illustration: PRINCIPLES.] - - -[Illustration] - -Our principles are the springs of our actions; our actions, the springs -of our happiness or misery. Too much care, therefore, can not be taken -in forming our principles. Men of genuine excellence in every station of -life—men of industry, of integrity, of high principles, of sterling -honesty of purpose—command the spontaneous homage of mankind. It is -natural to believe in such men, to have confidence in them, and to -imitate them. All that is good in the world is upheld by them, and -without their presence in it, the world would scarcely be worth the -living in. - -That young man is sure to become a worthless character and a pernicious -member of society, who is loose in his principles and habits, who lives -without plan and without object, spending his time in idleness and -pleasure. He forgets his high destination as a rational, immortal being; -he degrades himself to a level with the brute, and is not only -disqualified for all the serious duties of life, but proves himself a -nuisance and a curse to all with whom he is connected. Every -unprincipled man is an enemy to society, and richly merits its -condemnation. They are not respected, they are not patronized; -confidence and support are withheld from them, and they are left, -neglected and despised, to float down the stream of life. - -No young man can hope to rise in society, or act worthily his part in -life, without a fair moral character. The basis of such a character is -virtuous principles, or a deep, fixed sense of moral obligation. The man -who possesses such character can be trusted. Integrity and justice are -to him words of meaning, and he aims to exemplify the virtues they -express in his outward life. Such a man has decision of character; he -knows what is right, and is firm in doing it. He has independence of -character; he thinks and acts for himself, and is not to be made a tool -to serve the purpose of party. He has consistency of purpose, pursuing a -straightforward course; and what he is to-day he will be to-morrow. Such -a man has true worth of character, and his life is a blessing to -himself, to his family, to society, and to the world. To have a -character founded on good principles is the first and indispensable -qualification of a good citizen. It imparts life and strength and beauty -not only to individual character, but to all social institutions. It is, -indeed, the dew and the rain that nourish the vine and the fig-tree by -which we are shaded and refreshed. - -Deportment, honesty, caution, and a desire to do right, carried out in -practice, are to human character what truth, reverence, and love are to -religion. They are the constant elements of a good character. Let the -vulgar and the degraded scoff at such virtues if they will, a strict, -upright, onward course will evince to the world that there is more manly -independence in one forgiving smile than in all their fictitious rules -of honor. Virtue must have its admirers, and firmness of principle, both -moral and religious, will ever command the proudest encomiums of the -intelligent world. The auspicious bearing of such principles on the -formation of your character and on your best interests can not be too -highly estimated. These are the mainspring of purpose and action. Their -formation can not be begun too early in life, since they will remain -with you as long as you live, and exert a decisive influence on your -condition of success or failure. - -There is no brighter jewel in any young man's character than to be -firmly established on principles of unyielding rectitude. They change -not with times and circumstances. They are the same yesterday, to-day, -and forever. They extend their sway to all beings and to all classes, to -the man of learning and the ignorant peasant, to the beggar and the -prince; they are the bond of union and the source of blessedness to all -subjects of God's empire. It is always easy to know what is right, but -often difficult to decide what is best for our present interests or -popularity. He who acts from false principles is often perplexed in -deciding on any plan of action. He knows not what course to pursue, or -how to avoid the difficulties that are ever thickening around him. His -way is dark and crooked, and full of snares and pitfalls. But the way is -light as day to him whose ruling principle is duty. He is not perplexed -as to questions of interest or popularity. - -Such a man, whether rich or poor, has those solid and excellent traits -of character which are certain to secure for him the esteem and -confidence of all good men; and even those who are too weak to imitate -his virtues are obliged to yield to him the secret homage of their -respect. But the greatest boon of all is the self-respect he thus -secures. He is not degraded in his own eyes by acting from unworthy and -criminal motives. And it is only when once lost that you fully realize -how valuable is this boon of self-respect. It is the fruit of exertion -in right ways. - -There are false principles, to embrace which is certain defeat to hopes -of future usefulness. There are some who make pleasure the aim of their -lives, and who seem to live only for their own enjoyment. Man was made -for action, for duty, and usefulness; and it is only when he lives in -accordance with this great design of his being that he attains his -highest dignity and truest happiness. To make pleasure his ultimate aim -is certainly to fail of it. No matter what a young man's situation and -prospects are—no matter if he is perfectly independent in his -circumstances and heir to millions—he will certainly become a worthless -character if he does not aim at something higher than his own selfish -enjoyment. A life thus spent is a life lost. It is utterly inconsistent -with all manliness of thought and action. It forms a character of -effeminacy and feebleness, and entails on its possessor, not only the -contempt of all worthy and good men, but embitters the decline of life -with shame and self-reproach. - -Another principle of evil import is the love of money, which exerts a -mighty and powerful influence over the children of men. When once the -love of money becomes in any man a dominant principle of action there is -an end of all hope of his ever attaining the true excellence of an -intelligent moral being. Money is the supreme and governing motive of -his conduct, and, where this is the case, it is not to be expected that -a man will be very scrupulous as to the means of obtaining it. Put a -piece of gold too close to the eye and it is large enough to blind you -to home, to love, to death, and to heaven itself. - -[Illustration] - - - - -[Illustration: OPPORTUNITY.] - - "There is a tide in the affairs of men, - Which, taken at the flood, leads on to fortune; - Omitted, all the voyage of their life - Is bound in shallows and in miseries." - - —SHAKESPEARE. - - -[Illustration] - -Many fail in life from the want, as they are too ready to suppose, -of those great occasions wherein they might have shown their -trustworthiness and their integrity. But in order to find whether a -vessel be leaky we first prove it with water before we trust it with -wine. The more minute and trivial opportunities of being just and -upright are constantly occurring to every one. It is the proper -employment of these smaller opportunities that occasion the great ones. -It is one of the common mistakes of life, and one of the most radical -sources of evil, to wait for opportunities. Many persons are looking for -some marked event or some grand opening through which they hope to -develop what may be in them, and thus make potent a character which now, -for lack of motives, is barren and unfruitful. - -The real materials out of which our characters are forming are the -hourly occurrences of every-day life. Every claim of duty, the -employment of each minute, the daily vexations or trials we are called -upon to bear, the momentary decisions that must be made, the casual -interview, the contact with sin or sorrow in every-day dress—all, these -and many others as small and as constant, are the real opportunities of -life. These we are continually embracing or neglecting, and out of them -we are forming a character that is fast consolidating into the shape we -gave it for good or for evil. If we watch through a single day we shall -doubtless discover hundreds of opportunities of both doing and receiving -good that we have, perhaps, hitherto passed by with indifference, and by -diligent assiduity in seeking for and embracing these we shall be -prepared to encounter the fiercer storms of life that may await us, or -to take advantage of future opportunities that may offer for our good. - -A man's opportunity usually has some relation to his ability. It is an -opening for a man of his talents and means. It is an opening for him to -use what he has faithfully and to the utmost. It requires toil, -self-denial, faith. If he says, "I want a better opportunity than that; -I am worthy of a higher position than that," or if he thinks the -opportunity too insignificant to be embraced, he is very likely in after -years to see the folly of his course. There are scores of young men all -over the land who want to acquire wealth, and yet every day scorn such -opportunities as our really rich men would have improved. They want to -begin, not as others do, at the foot of the ladder, but half way up. -They want somebody to give them a lift or to carry them up in a balloon, -so that they can avoid the early and arduous struggles of the majority -of those who have been successful. - -The most unsuccessful men are usually the ones who think they could do -great things if they only had the opportunity. But something has always -prevented them. Providence has hedged them in so that they could not -carry out their plan. They knew just how to get rich, but they lacked -opportunity. A man can not expect that great opportunities will meet him -all along through his life like milestones by the wayside. Usually he -has one or two; if he neglects them he is like the man who takes the -wrong course where several meet. The farther he goes the worse he fares. -In the life of the most unlucky persons there are always some occasions -when by prompt and vigorous action he may win the thing he has at heart. -"There is nobody," says a Roman cardinal, "whom fortune does not visit -once in his life. But when she finds he is not ready to receive her, she -goes in at the door and out through the window." Opportunity is coy. The -careless, the slow, the unobservant, the lazy fail to see her, or clutch -at her when she has gone. The sharp fellows detect her instantly, and -seize her on the wing. - -It is ofttimes not sufficient to wait for opportunity, even though -improved when it has come. We must not only strike the iron while it is -hot, but make it hot by striking. In other words, if opportunity does -not present herself we must try our best to compel her attendance. -Opportunity is in respect to time in some sense as time is in respect to -eternity; it is the small moment, the exact point, the critical minute -on which every good work so much depends. Hesitation is in some -instances a sign of weakness, and an exhibition of caution instead of an -aid is a hinderance. At the critical moment there is no time for -over-squeamishness; else the opportunity slips away beyond recall, even -as the spoken word or the sped arrow. The period of life during which a -man _must_ venture, if ever, is so limited that it is no bad rule to -preach up the necessity in such instances of a little violence done to -the feelings, and of efforts made in defiance of strict and sober -calculation, rather than to pass one opportunity after another. It is -not accident that helps a man in the world, but purpose and persistent -industry. These make a man sharp to discover opportunities and to turn -them to account. To the feeble, the sluggish and purposeless the -happiest opportunities avail nothing. They pass them by, seeing no -meaning in them. But to the energetic, wide-awake man they are occasions -of great moment, the improvement of which contribute in no small degree -to his ultimate success. - -[Illustration] - - - - -[Illustration: DUTY.] - - "I slept, and dreamed that life was beauty; - I woke, and found that life was duty." - - -[Illustration] - -Duty rounds out the whole of life, from our entrance into it until our -exit from it. There is the duty to superiors, to inferiors, to equals, -to God and to man. Wherever there is power to use or to direct, there is -a duty devolving upon us. Duty is a thing that is due and must be paid -by every man who would avoid present discredit, and eventual moral -insolvency. It is an obligation, a debt, which can only be discharged by -voluntary effort and resolute action in the affairs of life. The abiding -sense of duty is the very crown of character. It is the upholding law of -man in his highest attitudes. Without it the individual totters and -falls before the first puff of adversity or temptation; whereas, -inspired by it, the weakest become strong and full of courage. - -"Duty," says Mrs. Jameson, "is the cement which binds the whole moral -edifice together, without which all power, goodness, intellect, truth, -happiness, love itself, can have no permanence, but all the fabric of -existence crumble away from under us, and leave us at last sitting in -the midst of a ruin, astonished at our own desolation." Take man from -the lowest depths of poverty or from the downy beds of wealth, and you -will find that to act well his part in life he must recognize and live -up to the rule of duty. As the ship is safely guided across the ocean by -a helm, so on the ocean of existence duty is the helm, without which -life is lost. It is the lesson of history, no less than the experience -of the present age, that an attention to duty in all of its details is -the only sure road to real greatness, whether individual or national. - -Duty is based upon a sense of justice—justice inspired by love—which -is the most perfect form of goodness. Duty is not a sentiment, but a -principle pervading the life, and it exhibits itself in conduct and in -action. Duty is above all consequences, and often, at a crisis of -difficulty, commands us to throw them overboard. It commands us to look -neither to the right nor to the left, but straight forward. Every signal -act of duty is an act of faith. It is performed in the assurance that -God will take care of the consequences, and will so order the course of -the world that, whatever the immediate results may be, his word shall -not return to him empty. The voice of conscience speaks in duty done, -and without its regulating and controlling influence the brightest and -greatest intellect may be merely as a light that leads astray. -Conscience sets a man upon his feet, while his will holds him upright. -Conscience is the moral governor of the heart, and only through its -dominating influence can a noble and upright character be fully -developed. That we ought to do an action is of itself a sufficient and -ultimate answer to the question _why_ we should do it. - -The conscience may speak never so loudly, but without energetic will it -may speak in vain. The will is free to choose between the right course -and the wrong one; but the choice is nothing unless followed by -immediate and decisive action. If the sense of duty be strong and the -course of action clear, the courageous will, upheld by the conscience, -enables a man to proceed on his course bravely, and to accomplish his -purposes in the face of all opposition and difficulty; and should -failure be the issue, there will remain at least the satisfaction that -it has been in the cause of duty. There is a sublimity in conscious -rectitude, a pleasure in the approval of one's own mind, in comparison -with which the treasures of earth are not worth mentioning. The peace -and happiness arising from this are above all change and beyond all -decay. Disappointment and trials do but improve them; they go with us -into all places and attend us through every changing scene of life. They -sustain and delight at home and abroad, by day and by night, in solitude -and in society, in sickness and in health, in time and eternity. All -this is sure to be the reward of him who knows his duty and does it, -regardless as to what others say or as to the immediate results flowing -from thence. - -We all have good and bad in us. The good would do what it ought to do; -the bad does what it can. The good dwells in the kingdom of duty; the -bad sits on the throne of might. Duty is a loyal subject; might is a -royal tyrant. Duty is the evangel of God that proclaims the acceptable -year of the Lord; might is the scourge of the world that riots in -carnage, groans, and blood. Duty gains its victories by peace; might -conquers only by war. Duty is a moralist resting on principle; might is -a worldling seeking for pleasure. These are the inward principles -contending with each other in every human soul. - -To live truly and nobly is to act energetically. Life is a battle to be -fought valiantly. Inspired by high and honorable resolves a man must -stand to his post, and die there if necessary. Like the hero of old his -determination should be "to dare nobly, to will strongly, and never to -falter in the path of duty." It has been truly said that man's real -greatness consists, not in seeking his own pleasure or fame, but that -every man shall do his duty. What most stands in the way of the -performance of duty is irresolution, weakness of purpose, and -indecision. On the one side are conscience and the knowledge of good and -evil; on the other are indolence, selfishness, and love of pleasure. The -weak and ill-disciplined will may remained suspended for a time between -these influences, but at length the balance inclines one way or another, -as the voice of conscience is heeded or passed by. If its warning voice -is unheeded the lower influence of selfishness will prevail; thus -character is degraded, and manhood abdicates its throne as ruler, and -sinks to the level of slave to the senses. - -Be not diverted from your duty by any idle reflections the silly world -may make upon you. Their censures have no power over you, and, -consequently, should not be any part of your concern. No man's spirits -were ever hurt by doing his duty; on the contrary, one good action done, -one temptation resisted and overcome, one sacrifice of desire or -interest, purely for conscience's sake, will prove a cordial for weak -souls most salutary for their real good; conducing not less to their -present happiness and welfare than to their eternal and unending good. - -[Illustration] - - - - -[Illustration: TRIALS.] - - -[Illustration] - -Life, no matter in what aspects it has been presented before us, when we -come to the reality, is full of pitfalls and entanglements, into which -our unwary feet often stumble. Day after day, as we watch the different -vicissitudes of life, we are reminded of the frailty of human hopes and -aspirations. As the leaves of the tree, once flourishing, once verdant, -lose their vitality and finally waste away, so it is with our desires -and anticipations. - -In youth we look forward; the future appears calm and tranquil; as we -approach manhood and womanhood life changes its appearance and becomes -tempestuous and rough, as the ocean changes before the advancing storm. -In the changes of real life joy and grief are never far apart. In the -same street the shutters of one house are closed, while the curtains of -the next are brushed by the passing dancers. A wedding party returns -from church, and a funeral train leaves from the adjacent house. -Gladness and sighs brighten and dim the mirror of daily life. Tears and -laughter are twin-born. Like two children sleeping in one cradle, when -one wakes and stirs the other wakes also. - -Be not dismayed at the trials of life; they are sent for your good. God -knows what keys in the human soul to touch in order to draw out its -sweetest and most perfect harmonies. These may be the strains of sadness -and sorrow as well as the loftier notes of joy and gladness. Think not -that uninterrupted joy is good. The sunshine lies upon the mountain top -all day, and lingers there latest and longest at eventide. Yet is the -valley green and fertile, while the peak is barren and unfruitful. - -Trials come in a thousand different forms, and as many avenues are open -to their approach. They come with the warm throbbing of our youthful -lives, keep pace with the measured tread of manhood's noon, and depart -not from the descending footsteps of decrepitude and age. We may not -hope to be entirely free from either disciplinary trials or the fiery -darts of the enemy until we are through with life's burdens. Men may be -so old that ambition has no charm, pleasures may pale on the senses, but -they are never too old to experience trials. - -Life all sunshine without shade, all happiness without sorrow, all -pleasure without pain, were not life at all—at least not human life. -Take the life of the happiest. It is a tangled yarn. It is made up of -joys and sorrows, and the joys are all the sweeter because of the -sorrows. Even death itself makes life more loving; it binds us more -closely together while living. The severer trials and hazardous -enterprises of life call into exercise the latent faculties of the soul -of man. They are for the purpose of putting his manhood to the test, and -rouse in him strength, hardihood, and valor. They may be hard to take, -though they strengthen the soul. Tonics are always bitter. - -Heaven, in its mercy, has placed the fountain of wisdom in the hidden -and concealed depths of the soul, that the children of misfortune might -seek and find in its healthful waters the antidote and cordial of their -cares and calamities. Knowledge and sorrow are blended together, and as -closely and inseparably so as ignorance and folly, and for reasons -equally as salutary and just. Such is the established course of nature; -such is her best and wisest law. When she leads us from what is -frivolous and vain in the land of darkness, and brings us to the -impressive and true in the land of light, the first act she performs is -to remove the scales from our eyes that we may see and weep. We must -first learn to mourn and feel before we can know and think. And the -deeper we shall go into the depths below the higher shall we ascend into -the heights above. - -Man is like a sword in a shop window. Men that look upon the perfect -blade do not dream of the process by which it was completed. Man is a -sword, daily life is the workshop, and God is the artificer, and the -trials and sorrows of life the very things that fashion the man. We -should remember when borne down by trials that they are sent to us only -for our instructions, even as we darken the cages of our birds when we -wish them to sing. Out of suffering have emerged the strongest souls, -the most massive characters are seamed with cares, martyrs have put on -their coronation robes glittering with fire, and through tears many -caught their first glimpse of heaven. - -Never meet trouble half-way, but let him have the whole walk for his -pains. Perhaps he will give up his visit even in sight of your house. If -misfortune comes be patient, and he will soon stalk out again, for he -can not bear cheerful company. Do not think you are fated to be -miserable, because you are disappointed in your expectation and baffled -in your pursuits. Do not declare that God has forsaken you when your way -is hedged about with thorns, when trials and troubles meet you on every -side. No man's life is free from struggles and mortifications, not even -the happiest; but every one may build up his own happiness by seeking -mental pleasures, and thus making himself independent of outward -fortune. - -The greatest misfortune of all is not to be able to bear misfortune. Not -to feel misfortune is not the part of a mortal; but not to bear it is -not becoming in a man. Calamity never leaves us where it finds us; it -either softens or hardens the heart of its victim. Misfortune is never -mournful to the soul that accepts it, for such do always see in every -cloud an angel's face. Every man deems that he has precisely the trials -and temptations which are the hardest of all others for him to bear. -From the manner in which men bear their conditions we should ofttimes -pity the prosperous and envy the unfortunate. - -The simplest and most obvious use of sorrow is to remind us of God. It -would seem that a certain shock is needed to bring us in contact with -reality. We are not conscious of breathing till obstruction makes it -felt. So we are not conscious of the mighty cravings of our half divine -humanity, we are not aware of the God within us, till some chasm yawns -which must be filled, or till the rending asunder of our affection -brings us to a consciousness of our need. - -To mourn without measure is folly; not to mourn at all is insensibility. -God says to the fruit-tree bloom and bear, and to the human heart bear -and bloom. The soul's great blooming is the flower of suffering. As the -sun converts clouds into a glorious drapery, firing them with gorgeous -hues, draping the whole horizon with its glorious costume, and writing -victory along their front, so sometimes a radiant heart lets forth its -hopes upon its sorrows, and all blackness flies, and troubles that -trooped to appall seem to crowd around as a triumphant procession -following the steps of a victor. - - - - -[Illustration: SICKNESS.] - - -[Illustration] - -Sickness takes us aside and sets us alone with God. We are taken into -his private chamber, and there he converses with us face to face. The -world is afar off, our relish for it is gone, and we are alone with Him. -Many are the words of grace and truth which he then speaks to us. All -our former props are struck away, and now we must lean on God alone. The -things of earth are felt to be vanity. Man's sympathy deserts us. We are -cast wholly upon God, that we may learn that his praise and his sympathy -are enough. - -There is something in sickness that lowers the pride of manhood, that -softens the heart, and brings it back to the feelings of infancy. Who -that has languished, even in advanced life, in sickness, but has thought -of the mother who watched over his childhood, who smoothed his pillow, -and administered to his helplessness? When a man is laboring under the -pain of any distemper, it is then that he recollects there is a God, and -that he himself is but a man. No mortal is then the object of his envy, -his admiration, or his contempt, and, having no malice to gratify, the -tales of slander excite him not. But it unveils to him his own heart. It -shows him the need there is for sympathy and love between man and man. -Thus disease, opening our eyes to the realities of life, is an indirect -blessing. One who has never known a day's illness is lacking in one -department, at least, of moral culture. He has lost the greatest lesson -of his life; he has missed the finest lecture in that great school of -humanity, the sick chamber. - -Disease generally begins that equality which death completes. The -distinctions which set one man so much above another are very little -perceived in the gloom of a sick chamber, where it will be vain to -expect entertainment from the gay or instruction from the wise; where -all human glory is obliterated, the wit is clouded, the reasoner -perplexed, and the hero subdued; where the highest and brightest of -mortal beings finds nothing of real worth left him but the consciousness -of innocence. - -Sickness brings a share of blessings with it. What stores of human love -and sympathy it reveals! What constant, affectionate care is ours! what -kindly greetings from friends and associates! This very loosening of our -hold upon life calls out such wealth of human sympathy that life seems -richer than before. Then, it teaches humility. Our absence is scarcely -noticed. From the noisy, wrestling world we are separated completely; -yet our place is filled, and all moves on without us. So we learn that -when at last we shall sink forever beneath the waves of the sea of life, -there will be but one ripple, and the current will move steadily on. - -It is on the bed of sickness that we fully realize the value of good -health. The first wealth is health. Sickness is poor-spirited, and can -not serve any one; but health is one of the greatest blessings we are -capable of enjoying. Money can not buy it; therefore, value it, and be -thankful for it. Health is above all gold and treasure. It enlarges the -soul, and opens all its powers to receive instruction and to relish -virtue. He that has health has but little more to wish for; and he that -has it not, in the want of it wants every thing. It is beyond price, -since it is by health that money is procured. Thousands, and even -millions, are small recompense for the loss of health. Poverty is, -indeed, an evil from which we naturally fly; but let us not run from one -enemy to one still more implacable, which is assuredly the lot of those -who exchange poverty for sickness, though accompanied by wealth. - -In no situation and under no circumstances does human character appear -to better advantage than when watching by the side of sickness. The -helplessness and weakness of the sick chamber makes a most effective -appeal to the charity and natural kindness inherent in the hearts of -all, even of the most degraded. Thus it appears that sickness is not -only of discipline to the sick one, but it serves also to bring to a -more perfect growth the flowers of charity and kindness in the hearts of -those who care for the sick one. - -It is on the sick-bed that the heart learns most completely the value of -self-examination. Life passes before the sick one as a gliding panorama. -How strong are the resolutions formed for future guidance! And only God -and the angels know how many lives have been turned from evil courses to -the right, have been snatched as brands from the burning, who can date -their progress in the good and true modes of living from some bed of -sickness. Then, let us be patient in sickness. Let us turn it to account -in the bettering of our hearts, and thus may we reap from seeming evil -what will conduce in no small degree to our ultimate happiness. - -[Illustration] - - - - -[Illustration: SORROW.] - - -[Illustration] - -Sorrows gather around great souls as storms do around great mountains, -but, like them, they break the storms and purify the air. Those who have -suffered much are like those who know many languages—they have learned -to understand and be understood by all. - -Sorrows sober us and make the mind genial. In sorrows we love and trust -our friends more tenderly, and the dead become dearer to us. Just as the -stars shine out in the night, so there are faces that look at us in our -grief, though before they were fading from our recollections. Suffering! -Let no man dread it too much, because it is better for him, and will -help make him sure of being immortal. Just as it is only at night that -other worlds are to be seen shining in the distance, so it is in -sorrow—the night of the soul—that we see the farthest, and know -ourselves natives of infinity, sons and daughters of immortality. - -The path of life meanders through a bright and beautiful world—a world -where the fragrant flowers of friendship, nourished by the gentle dews -of sympathy and the warm sunlight of affection, bloom in perennial -beauty. But through this bright world there flows a stream whose turbid -waters cross and recross the path of every pilgrim. It is the stream of -human suffering. As the rose-tree is composed of the sweetest flowers -and the sharpest thorns; as the heavens are sometimes overcast, -alternately tempestuous and serene, so is the life of man intermingled -with hopes and fears, with joy and sorrow, with pleasures, and with -pains. - -Life is beset with unavoidable annoyances, vexatious cares, and -harassing events. But we endure them—we strive to forget them—or, like -the dustworn garment, or the soil on our shoes, we brush them off, and, -if possible, scarcely bestow a thought on the trouble it requires. But -when we have once been called upon to feel and undergo a great sorrow, -to bend the back and bow the head, to endure the yoke and suffer the -agony, to abide the pelting of the storm of adversity and sorrow, when -few, perhaps none, sympathize with us—these are the days of anguish and -of darkness, these the nights of desolation and despair; and when they -have once come upon us with their appalling weight, their remorseless -power, we can never be beguiled into a forgetfulness of them. The memory -of them will endure as long as life shall last. We may again behold the -beams of a cheerful sun throwing a delusive coloring over the landscape -around us, but while our eyes may rest upon the lights they will dwell -upon the shadows of the picture. - -"Time is the rider that breaks youth." To the young how bright the new -world looks! how full of novelty! of enjoyment! of pleasure! But as -years pass on they are found to abound in sorrowful scenes as well as -those pleasant—scenes of toil, suffering, difficulty, perhaps -misfortune and failure. Happy they who can pass through such trials with -a firm mind and a pure heart, encountering trials with cheerfulness, and -standing erect beneath even the heaviest burdens. - -Sorrow is the noblest of all discipline. Our nature shrinks from it, but -it is not the less a discipline. It is a scourge, but there is healing -in its stripes. It is a chalice, and the draught is bitter, but health -proceeds from the bitterness. It is a crown of thorns, but it becomes a -wreath of light on the brow which it has lacerated. It is a cross on -which the spirit groans, but every Calvary has an Olivet. To every place -of crucifixion there is likewise a place of ascension. The sun that is -shrouded is unveiled, and the heavens open with hopes eternal to the -soul which was nigh unto despair. Even in guilt sorrow has a sanctity -within it. Place a bad man beside the death-bed, or the grave, where all -that he loved is cold—we are moved, we are won, by his affection, and -we find the divine spark yet alive, which no vice could quench. - -Christianity itself is a religion of sorrow. It was born in sorrow, in -sorrow it was tried, and by sorrow it was made perfect. The Author of -Christianity was a "man of sorrow and acquainted with grief." Sorrow is -exalting, and a baptism of sorrow is awarded to every one who strives -for the higher life. Since Christ wept over Jerusalem the best, the -bravest, who have followed him in good will and good deeds have -commenced their mission alike in suffering. Sorrow is not to be -complained of; it is the passport by which we are to be made acceptable -in that house where all tears shall be wiped away. It has power for -good; it has joy within its gloom, and, though Christianity is a -religion of trials and suffering, it is not less a religion of hope; it -casts down in order to exalt, and if it tries the spirit by affliction -it is to prepare it for a future great reward. - -All mankind must taste the cup which destiny has mixed, be it bitter or -be it sweet. Be not impatient under suffering. It is for the correction -of thy soul. It is better to suffer than to injure. It is better to -suffer without a cause than that there should be cause for our -suffering. By experiencing distress an arrogant insensibility of temper -is most effectually corrected. Endeavor to extract a blessing from the -remembrance of thy own sufferings. If so be that Providence has so -ordered your life that you are not subject to much of the discipline of -sorrow, strive to extract this discipline from the consideration of the -lot of those less favored than you are. Step aside occasionally from the -flowers and smooth paths which it is permitted you to walk in, in order -to view the toilsome march of your fellow creatures through the thorny -desert. The designed end of temporal afflictions is to cause men to -consider their spiritual wants, and to seek the good of their higher -natures. - -Often suffering not only fails to purify the soul from sin, but -aggravates and intensifies its selfish and malignant passions. This is -always the case where the heart fails to accept the lesson taught. By -submission to sorrow the sweetest traits of character are developed, as -some fruits are brought to perfection only by frost. Misfortune should -act upon us or upon our feelings like fire upon old tenements, which are -consumed only to be rebuilt with greater perfection. The winds of -adversity sweep over the soul and scatter the fairest blossoms of hope. -But the blossoms fall that the fruit may appear. So with us, when the -flowers of hope are gone, there come the fruits of long-suffering, -patience, faith, and love. Thus the darkest clouds which overhang human -destiny may often appear the brightest to the angels who behold them -with prophetic ken from heaven. - -The damps of Autumn sink into the leaves and prepare them for decay, and -thus are we, insensibly perhaps, detached from our hold on life by the -gentle pressure of recorded sorrows. Who is not familiar with the fact -that life, which to the young promises so much, but to the middle-aged -presents a stern reality, seems to the old as a day's labor now closing; -and even as the laborer, worn by the burdens and heat of the day, looks -forward to rest, so does the aged pilgrim, oppressed by the accumulated -griefs and sorrows of a life-time, look forward to the rest of death? - -The first thing to be conquered in grief is the pleasure we feel in -indulging it. Persons may acquire a morbid and unhealthy state of -feeling on this subject, and by a constant giving way to feelings of -grief become at last so constituted that on the slightest occasions they -give way to apparently uncontrollable sorrow, converting thus what was -intended as a means of discipline necessary to soul growth into an evil -which contracts life. Remember, then, that in the matter of giving -expression to sorrow self-control is no less necessary than in the other -affairs of life. There is but one pardonable grief—that for the -departed. This pleasing grief is but a variety of comfort, the sighs are -but a mournful mode of loving them. - -There are sorrows too sacred to be babbled to the world, griefs which -one would forbear to whisper even to a friend. Real sorrow is not -clamorous. It seeks to shun every eye, and breathes in solitude and -silence the sighs that come from the heart. Every heart has also its -secret sorrows, of which the world knows nothing, and ofttimes we call a -man cold when he is only sorrowful. Sorrow may be divided into two -classes—that which really comes from the heart and is for the bettering -of man, and that which comes from wounded selfishness, egotism, and -pride. It is our duty to strive against giving vent to the latter kind -of sorrow. It is, after all, only selfish in feeling and expression. It -is the duty of all to cultivate cheerfulness of manner and disposition. -Another hath said, "Give not thy mind to heaviness. The gladness of -heart is the life of man, and the joyfulness of a man prolongeth his -days. Remove sorrow far from thee, for sorrow hath killed many, and -there is no profit therein; and carefulness bringeth age before the -time." - -As limbs which are wrenched violently asunder do not bleed, so the -sudden shocks of overwhelming sorrow are unrelieved by tears. The heart -is benumbed. The eyes are dry, and the very fountain of feeling -obstructed and stagnant. Our lighter afflictions find relief in -lamentations and weeping, and the voice of sympathy and compassion -brings some consolation and peace. But when the heart has been deeply -and powerfully struck by some cruel blow of destiny, the intensity of -suffering exceeds the bounds of sensibility and emotion. - -Those who work hard seldom yield themselves entirely up to real or -fancied sorrow. When grief sits down, folds its hands, and mournfully -feeds upon its own tears, weaving the dim shadows that a little exertion -might sweep away into oblivion, the strong spirit is shorn of its might, -and sorrow becomes our master. When sorrow, then, pours upon you, -instead of giving way to it, rather seek by occupation to divert the -dark waters that threaten to overwhelm you into the thousand channels -which the duties of life always present. Before you dream of it those -waters will fertilize the present and give birth to flowers that may -brighten the future—flowers that will become pure and holy in the -sunshine which illumes the path of duty, in spite of every obstacle. - -[Illustration] - - - - -[Illustration: POVERTY.] - - -[Illustration] - -It can not be too often repeated that it is not the so-called blessings -of life, its sunshine and calms, that makes men, but its rugged -experiences, its storms, tempests, and trials. Early poverty, -especially, is emphatically a blessing in disguise. The school of -poverty graduates the ablest pupils. It does more, perhaps, than any -thing else to develop the energetic, self-reliant traits of character, -without which the highest ability makes but sorry work of life's -battles. Thousands of men are bemoaning present indigence and obscurity -who might have won riches and honor had they only been compelled by -early poverty to develop their manhood. As well expect the oak to grow -strong in the atmosphere of the hot-house as that man would reach his -best estate surrounded from earliest years by the comforts and luxury of -wealth. - -Many of the evils of poverty are imaginary, arising from mistaken -notions we may entertain as to what constitutes happiness and comfort. -There is not such a difference as some men imagine between the poor and -the rich. In pomp, show, and opinion there is a great deal, but little -as to the real pleasures and joys of life. No man is poor who does not -think himself so. But if in a full fortune, with impatience he desires -more, he proclaims his wants and his beggarly condition. We are more and -more impressed that the poor are only they who feel poor. He whom we -esteem wealthy in a true scale would perhaps be found very indigent. Of -what avail the wealth of CrÅ“sus if the heart feels pinched and poor? - -It is one of the mysteries of our life that genius, the noblest gift of -God to man, is nourished by poverty. Its noblest works have been -achieved by the sorrowing ones of the world in tears and despair. Not in -the brilliant saloon, furnished with every comfort and elegance; not in -the library, well-fitted, softly carpeted, and looking out upon a -smooth, green lawn or a broad expanse of scenery; not in ease and -competence,—is genius born and nurtured. More frequently in adversity -and destitution, amidst the harassing cares of a straitened household, -in bare and fireless garrets, is genius born and reared. This is its -birthplace, and with such surroundings have men labored, studied, and -trained themselves, until they have at last emanated out of the gloom of -that obscurity, the shining lights of their time, and exercised an -influence upon the thoughts of the world amounting to a species of -intellectual legislation. - -If there is any thing in the world that a young man should be more -grateful for than another, it is the poverty which necessitates his -starting in life under very great disadvantages. Poverty is one of the -best tests of human quality in existence. A triumph over it is like -graduating with honor from West Point. It demonstrates stuff and -stamina. It is a certificate of worthy labor faithfully performed. A -young man who can not stand this test is not good for any thing. He can -never rise above a drudge or a pauper. If he can not feel his will -harden as the yoke of poverty presses upon him, and his pluck rise with -every difficulty that poverty throws in his way, he may as well withdraw -from the conflict, since his defeat is already assured. Poverty saves a -thousand times more men than it ruins; for it only ruins those who are -not worth saving, while it saves multitudes of those whom wealth would -have ruined. - -It is of decided advantage for a man to be under the necessity of having -to struggle with poverty, and conquer it. "He who has battled," says -Carlyle, "were it only with poverty and toil, will be found stronger and -more expert than he who could stay at home from the battle." It is not -prosperity so much as adversity, not wealth so much as poverty, that -stimulates the perseverance of strong and healthy natures, rouses their -energy, and develops their character. Indeed, misfortune and poverty -have frequently converted the indolent votary of society into a useful -member of the community, and made him a moving power in the great -workshop of the world, teaching men, and developing the powers which -nature has bestowed on them. - -Poverty is the great test of civility and the touchstone of friendship. -Amid the poverty and privation of the humblest homes are often found -scenes of magnanimity and self-denial as utterly beyond the belief as it -is the practices of the great and rich—acts of self-denial, kindness, -and generosity, which borrow no support either from the gaze of the many -or the admiration of the few, yet giving daily exhibitions of its -strength and constancy. It is the great privilege of poverty to be happy -and unenvied, to be healthy without physic, secure without a guard, and -to obtain from the bounty of nature what the great and wealthy are -compelled to procure by the help of art. - -Few are the real wants and necessities of mankind. Some men with -thousands a year suffer more for want of means than others with only -hundreds. The reason is found in the artificial wants of the former. -Though his income is great his wants are still greater, and, as a -consequence, his income is not equal to his outgo. There are many -wealthy people who, of course, enjoy their wealth, but there are -thousands who never know a moment's peace because they live above their -means. He who earns but a dollar a day, and does not run in debt, is a -happier man. The great secret of being solvent and well-to-do and -comfortable is to get ahead of your expenses. Eat and drink this month -what you earned last month, not what you are going to earn the next. - -Poverty may be a bitter draught, yet it often is a tonic, strengthening -all the powers of manhood. Though the drinker makes a wry face there is, -after all, a wholesome goodness in the cup. But debt, however -courteously it may be offered, is the cup of a siren, and the wine, -spiced and delicious though it be, is poison. The man out of debt, -though with a flaw in his jerkin and a hole in his hat, is still the son -of liberty, free as the singing bird above him; but the debtor, although -clothed in the utmost bravery, what is he but a serf out upon a holiday? -a slave to be reclaimed at every instant by his owner, the creditor? - -Poverty is never felt so severely as by those who have seen better days. -The poverty of the poor has - -many elements of hardness, but it is endurable, and is developing their -strength and endurance. The poverty of the formerly affluent is, indeed, -hard; it avoids the light of the day and shuns the sympathy of those who -would relieve its wants; it preys upon the heart and corrodes the mind; -the sunshine of life is gone, and it requires a strong mind to -resolutely set about to mend the impaired fortune. - -It is the misfortune of many young persons today that they begin life -with too many advantages. Every possible want of their many-sided nature -is supplied before it is consciously felt. Books, teachers, mental and -religious training, lectures, amusements, clothes, and food, all of the -best quality, and without stint in quantity—in short, the pick of the -world's good things—and help of every kind are lavished upon them, till -satiety results, and all ambition is extinguished. What motive has a -young man for whom life is thus "thrice winnowed" to exert himself? -Having supped full of life's sweets he finds them palling on his taste; -having done nothing to earn its good things he can not appreciate their -value. Like a hot-house plant, grown weak and spindling through too much -shelter and watching, he needs nothing so much as to be set in the open -air of the world, and to grow strong with struggling for existence. - -It is a fact that the working, successful men of to-day were once -industrious, self-reliant boys. And the same thing will be repeated, for -from the ranks of the hard-working, economical, temperate, and -self-reliant boys of to-day will emanate the progressive, prominent men -of the future. All boys should grow up strong as steel bars, fighting -their way to an education, and then, when they are all ready, plunging -into real life. The majority of the men of mark in this country are not -the sons of those whose fathers could give them all they want, and much -more than they should have, but are those who were brought up in -cottages and cabins, cutting their way through difficulties on every -side to their present commanding position. - -Of all poverty that of the mind is the most deplorable. And it is, at -the same time, without excuse. Every one who wills it can lay in a rich -store of mental wealth. The poor man's purse may be empty, but he has as -much gold in the sunset, and as much silver in the moon, as any body. -Wealth of heart is not dependent upon wealth of purse. Home comfort and -happiness does not depend upon elegance of surroundings. But it is found -in the spirit presiding over the household; this is the spirit of loving -kindness, and is as apt to dwell with poverty as with wealth. Thus the -evils of poverty are much exaggerated. And the evils, if evils they be, -are, after all, for our own ultimate good. - -[Illustration] - - - - -[Illustration: AFFLICTION.] - - -[Illustration] - -There is an elasticity to the human mind capable of bearing much, but -which will not show itself until a certain weight of affliction be put -upon it. "Fear not the darkness," saith the Persian proverb; "it -conceals perhaps the springs of the water of life." Experience is often -bitter, but wholesome. Only by its teachings can we learn to suffer and -be strong. Character in its highest forms is disciplined by trial and -made perfect through suffering. Even from the deepest sorrow the patient -and thoughtful mind will gather a richer mead than pleasure ever -yielded. - -[Illustration: BEREAVEMENT.] - -Think it not unkind when afflictions befall thee; it is all for the best -that they are sent. God calls those whom he loveth, and why should he -not claim his own jewels to shine in his house, though our own be made -dreary? It may seem hard under such circumstances to say that it is "all -for the best." The human heart is prone to give over to grief and -lamentations; but wait, soon, when like the tired pilgrim thou shalt -fall sick and weary, He will take you home to rejoice in finding friends -from whom you have been separated. Then how true will be the saying that -"it was all for the best!" - -Sad accidents and a state of affliction are a school of virtue. It -reduces our spirits to soberness and our counsels to moderation; it -corrects levity. God, who governs the world in mercy and wisdom, never -would have suffered the virtuous ones to endure so many keen afflictions -did he not intend that they should be the seminary of comfort, the -nursery of virtue, the exercise of wisdom, and the trial of patience, -the venturing for a crown and the gate of glory. Much of the most useful -work done by men and women has been done amidst afflictions—sometimes -as a relief from it, sometimes as a sense of duty overpowering personal -sorrow. - -Adversity is the touch-stone of character. As some herbs need to be -crushed to give forth their sweetest odors, so some natures need to be -tried by suffering to evoke the excellence that is in them. Grief is a -common bond that unites hearts. It can knit hearts closer than happiness -can, and common sufferings are far stronger links than common joys. The -visitations of sorrow are universal. There beats not a heart but that it -has felt the force of affliction. There is not an eye but has witnessed -many scenes of sorrow. - -They are always impaired by sorrow who are not thereby improved. Some -natures are like grapes—the more they are downtrodden the richer -tribute they supply. It may be affirmed substantially that good men reap -more real benefit from their affliction than bad men do from their -prosperities; for what they lose in wealth, pleasure, or honor they gain -in wisdom and tranquillity of mind. "No creature would be more unhappy," -said Demetrius, "than a man who had never known affliction." The best -need afflictions for the trial of their virtue. How can we exercise the -grace of contentment if all things succeed well? or that of forgiveness -if we have no enemies? - -At a superficial view it appears that adversity happens to all alike, -without regard to rank or condition. The good are apparently as little -favored by fortune in this respect as the bad, the high as the humble. -People are continually rising and falling in all the grades of society. -We often see men of high expectations suddenly cut down, and left to -struggle with despair and ruin. If the happiness of mankind depended -upon the caprice of fortune, their condition would be wretched. But it -is possible to possess a mind which will not lose its tranquillity in -the severest adversity, or at least such a one as, being disturbed and -deprived of its wonted serenity by a sudden calamity, will recover in a -short period, and assume its native buoyancy by the shock which it has -experienced. - -How uncertain is human life! There is but a breath of air and a beat of -a heart betwixt this world and the next. In the brief interval of -painful and awful suspense, while we feel that death is present with us, -we are powerless and he all powerful. The last faint pulsation here is -but the prelude of endless joys hereafter. In the midst of the stunning -calamity about to befall us, when death is in the family circle, and -some loved one is about to be taken from us, we feel as if earth had no -compensating good to mitigate the severity of our loss. But we forget -that there is no grief without some beneficent provisions to soften its -intensities. Thus in the presence of death there is also a consolation. -Has the life been stormy? There is now rest; rest for the troubled heart -and the weary head. And it can be known only by experience with what a -longing many hearts thus look forward to the rest of death. Many whom -the world regards as peculiarly blessed by Providence carry with them -such corroding, anxious cares that it is with a feeling of relief that -they contemplate the approach of death. To them death comes in its most -beautiful form. He borrows the garb of gentle sleep, lays down his iron -scepter, and his cold hand falls as warm as the hand of friendship over -the weary heart now ceasing to beat. - -Grief or misfortune seems to be indispensable to the development of -intelligence, energy, and virtue. The trials to which humanity are -subject are necessary to draw them from their lethargy, to disclose -their character. Afflictions even have the effect of eliciting talents -which, in prosperous circumstances, would have lain dormant. Suffering, -indeed, seems to have been as divinely appointed as joy, while it is -much more influential as a discipline of character. Suffering may be the -appointed means by which the highest nature of man is to be disciplined -and developed. Sometimes a heart-break rouses an impassive nature to -life. "What does he know," said a sage, "who has not suffered?" - -No soul is so obscure that God does not take thought for its schooling. -The sun is the central light of the solar system; but it has a mission -to the ripening corn and the purpling clusters on the vine, as well as -the ponderous planet. The sunshine that comes filtering through the -morning mists with healing on its wings, and charming all the birds to -singing, should have also a message from God to sad hearts. No soul is -so grief-laden that it may not be lifted to sources of heavenly comfort -by recognizing the Divine love in the perpetual recurrence of earthly -blessings. - -Afflictions sent by Providence must be submitted to in a humble spirit. -Otherwise they will not conduce to lasting good. The same furnace that -hardens clay liquefies gold; and the manifestation of Divine power -Pharaoh found his punishment, but David his pardon. As the musician -straineth at his strings, and yet breaketh none of them, but maketh -thereby a sweeter melody and better concord, so God, through affliction, -makes his own better unto the fruition and enjoyment of the life to -come. Afflictions are the medicine of the mind. If they are not -toothsome, let it suffice that they are wholesome. It is not required in -physic that it should please, but that it should heal. - -Let one of our loved ones be taken away, and memory recalls a thousand -sayings to regret. Death quickens recollection painfully. The grave can -not hide the white face of the one who sleeps. The coffin and the green -mound are cruel magnets. They draw us further than we would go. They -force us to remember. A man never sees so far into human life as when he -looks over a wife's or a mother's grave. His eyes get wondrous clear -then, and he sees as never before what it is to love and be loved, what -it is to injure the feelings of the beloved. - -When death comes into a household, we do not philosophize; we only feel. -The eyes that are full of tears do not see, though, in the course of -time, they come to see more clearly and brightly than those that have -never known sorrow. Perhaps the heaviest affliction of life is that of -the mother who has lost a child. As the waters roll in on shore with -incessant throbs—not alone when storms prevail, but in calms as -well—so it is with a mother's heart, bereaved of her children. Death -always speaks with a voice of instruction and reproof; but when the -first death happens in a home it speaks with a voice which scarcely any -other form of tribulation can equal. - -Some of the saddest experiences of life come without premonition. -Yesterday life went well; hope was in the ascendant; it was easy to be -content. To-day all is reversed. The crushed heart can scarcely lift -itself to pray; speech seems paralyzed. It seems cruel that such -calamity should be permitted, when we might have been so happy. Was -there not some way by which it could have been avoided? What are life's -compensations now? What are its ambitions worth in the face of this? In -a great affliction there is no light, either in the mind or in the sun; -for when the inward light is fed with fragrant oil, there can be no -darkness, though clouds should cover the sun. But when, like a sacred -lamp in the temple, the inward light is quenched, there is no light -outwardly, though a thousand suns should preside in the heavens. - -Why should body and soul be plunged into sorrow's dungeon when God sees -fit to afflict? Is not the world as bright as of yore? Are there not -still some happy phases to life's weary pilgrimage? We should not -complain of oppression, but, with submission and love, perform the -duties of life; and though sorrow and grief come, we must not let -darkness obscure the talents which God has given to promote our own and -others' happiness, or bury them with the brighter past, but nobly use -them, and count all sorrow as naught in comparison with the future great -reward of right actions. After this life of sorrow and pain, where we -are continually weighed down with care, there is a home of perpetual -rest, the streets of which are thronged with an angelic host, who, "with -songs on their lips and with harps in their hands," tell neither the -sorrow nor grief which perhaps wasted their lives. To bear the ills of -life patiently is one of the noblest virtues, and one that requires as -vigorous an exercise of the will as to resent the encroachments of wrong. - - - - -[Illustration: DISAPPOINTMENTS.] - - -[Illustration] - -It is sometimes of God's mercy that men in the eager pursuit of -ambitious plans are baffled; for they are very like a train on down -grade—pulling on the brake is not pleasant, but it keeps the car on the -track. We mount to heaven mostly on the ruins of our cherished schemes, -finding in our failures our real successes. - -Disappointments seem to be the lot of man. From the little child with -golden hair attempting to catch the glancing sunbeams to the old man -who, with whitened locks and bent frame, pursues some scheme of wealth, -disappointment is the almost inevitable consequence. Well it is for us -that the future is veiled from our eyes, else we would weary of the -trials and allurements that make up the sum of our existence. The child -looks forward to manhood; his dreams are speculative; the man looks back -to childhood, and thinks of the happy days of old. From the time he sits -on his mother's knee, with the sunlight streaming in through the open -window, until the last hours of life, when the sunlight glances in -through closed shutters, he is playing with shadows. - -And one of the saddest thoughts that come to us in life is the thought -that in this bright, beautiful, joy-giving world of ours there are so -many shadowed lives. If disappointment came only to the lot of the -sinning, even then we might drop a tear over him whose errors wrought -their own recompense. But it is not so. The most pure lives are -sometimes those that are the fullest of disappointments. With one it is -the wreck of a great ambition. He has builded his ship, and launched it -on the sea of life freighted with the richest jewels of his strength and -manhood. Behold, it comes back to him beaten, battered, and torn by the -fury of the gale—the wreck of a first trial. - -Many are disappointed because they do not look for happiness and success -either in the right spirit or by the proper methods. There is a legend -told of a knight who,— - - "In the brave days of old," - -journeyed far away in search of the Holy Grail. He engaged in great -pursuits. He sought the most arduous undertakings. But failing to seek -in the right spirit his search and his efforts were in vain. At length, -wearied and disappointed, he sought his native land. Here, in the work -of daily, trifling duties, humbly seeking to do what was right, he -unexpectedly found that for which he had so long searched. In life we -all seek happiness and success. There is but one way in which we can -succeed; when we admit that happiness is but a state of the mind, and -that success is the faithful performance of known duties, then shall we -acquire both. Though we may wander the wide world over, and gather -wealth and fame, they will be found impotent to confer happiness, and -life to us will seem full of disappointments; but it is so simply -because we failed to seek for life in that spirit of quiet content which -alone conducts us to its portals. - -It never yet happened to any man since the beginning of the world, nor -ever will, to have all things according to his desires. And there never -was any one yet to whom fortune was not at some time opposite and -adverse. Those who risk nothing can, of course, lose nothing; sowing no -hopes they can not suffer from the blight of disappointment. But let him -who is enlisted for the war expect to meet the foe. It is with life's -troubles as with the risks of the battle-field; there is always less of -aggregate danger to the party who stands firm than to the one who gives -way. To give way to disappointments is to invite defeat. To bravely cast -about for means to resist them is to put them to flight, and out of -temporary misfortune to lay the foundation of a more glorious success. -Send disappointments to the winds; take life as it is, and, with a -strong will, make it as near what it should be as possible. - -Dark and full of disappointments may be our lot, and we may not be able -to fathom the reason for them; but if we can only bring ourselves to see -that they are for our good, that we need their chastening influence, all -will be well in the end. In the trials of life we must look more for -consolation within than from without. The surest consolations of life -are those which we thus derive from our own thoughts. For this end it -matters not so much whether we spend time in study or toil; the thoughts -of the mind should go out and reach after higher good. In this manner we -may improve ourselves till our thoughts come to be sweet companions that -shall lead us along the paths of virtue. Thus we may grow better within, -whilst the cares of life, the losses and the disappointments lose their -sharp thorns, and the journey of life be made comparatively pleasant and -happy. - -It is generally known that he who expects much will be often -disappointed; yet disappointment seldom cures us of expectations. It is -human to err; so it is the lot of mortals to be disappointed, for never -yet did error secure the end wished. It is, however, the better -philosophy to take things calmly and endeavor to be content with our -lot. We may at least add some rays of sunshine to our path if we -earnestly endeavor to dispel the clouds of discontent that may arise in -our bosom, and by so doing enjoy more fully the bountiful blessing that -God gives to his humblest creatures. The great secret of avoiding -disappointment is not to expect too much. Despair follows immoderate -hopes, as the higher a body rises the heavier it falls to the ground. - -Time is the great consoler of the world, inasmuch as he heals our -sorrows and trials. But time, in dashing to pieces our most cherished -plans and brightest dreams, also brings us to many disappointments which -in turn disappear with the passage of years. While sagacity contrives, -patience matures, and labor industriously executes, disappointment -laughs at the curious fabric formed by so many efforts and gay with so -many brilliant colors, and when the artist imagines the work arrived at -the moment of completion, brushes away the beautiful fabric, and leaves -nothing behind. - -We thus see that life is, indeed, a variegated scene, full of trials and -full of joys—bright dreams, some fulfilled, more disappointed. What is -the lesson for us to learn from this? Perhaps the truest philosophy is -not to expect much, to be moderate in our plans and hopes. In youth -especially are we apt to be over sanguine. Reflect that life is full of -disappointments, that it is vain for you to expect to escape them. But -also learn to go forward with a brave face. You may fail, but from this -failure you can organize future success. Because disappointed in one -particular plan, it is no reason why you should abandon all plans, and -settle down to the conviction that life itself is a failure. Show -yourself a man, and rise superior to misfortune, and you will be -rewarded by a final victory made more glorious by temporary -discouragement, just as the sun bursting from behind the clouds lights -up the landscape with a more glorious light because of the storms of the -morning. - - - - -[Illustration: FAILURE.] - - -[Illustration] - -It is a mistake to suppose that men succeed through success; they much -oftener succeed through failure. By far the best experience of men, -experience from which they gain the most of lasting value, is gathered -from their failures in their dealings with others in the affairs of -life. Such failures, for sensible men, incite to better self-management -and greater tact and self-control, as a means of avoiding them in the -future. Ask the successful business man, and he will tell you that he -learned the secret of success through being baffled, defeated, thwarted, -and circumvented, far more than from his successes. Precept, study, -advice, and example could never have taught them so well as failure has -done. It has disciplined and taught them what to do as well as what -_not_ to do. And this latter is often of more importance than the -former. - -Many have to make up their minds to encounter failure again and again -before they finally succeed; but if they have pluck, the failure will -only serve to rouse their energies, and stimulate them to renewed -efforts. Failure in one direction has sometimes had the effect of -forcing the far-seeing student to apply himself in another, which latter -application has in many instances proven to be in just the line that -they were fitted for. No one can tell how many of the world's most -brilliant geniuses have succeeded because of their first failures. -Failures in many instances are only means that Providence takes to work -an otherwise too pliable disposition into one fitted to confront the -stern duties of life. Even as steel is tempered by heat, and, through -much hammering and changing of original form, is at last wrought into -useful articles, so in the history of many men do we find that they were -attempered in the furnace of trials and affliction, and only through -failures in first attempts were at length fitted for the ultimate -success that crowned their efforts. - -They are doubly in error who suffer themselves to give up the battle at -one, or even two successive, failures. As in the military field he is -the greater general who from defeat organizes ultimate victory, so in -the battle of life he is the true hero who, even while smarting under -the sting of present failure, lays his plans and summons his forces for -a triumphant victory. We must not allow our jaundiced views to prevail -over our knowledge of men and affairs. The world is not coming to an -end, nor society going to destruction, because our petty plans have -miscarried. The present failure should only teach you to be more wary in -the future, and thus will you gather a rich harvest as the final outcome -of your efforts. - -Above all, do not sink into apathy and despair. Rouse yourself, and do -not allow your best years to slip past because you have not succeeded as -you thought you would. Is not the sun as bright, nature as smiling as -before? Why, then, do you go about as if all hope had fled? Know you not -that - - "In the reproof of chance - Lies the true proof of men." - -As in the physical world, disease is but the effort nature makes to -remove some pressing evil, so failure should be but the methods whereby -we are enabled to eliminate those traits of character which are a -hindrance to our lasting success. As the inventor subjects his -production to the most rigorous tests in order that inherent defects may -become known and, if possible, remedied, even so does Providence, in -subjecting us to great trials, discover to us by our failures wherein we -lack; and we are remiss in duty to ourselves do we not most earnestly -endeavor to improve by these tests? - -The man who never failed is a myth. Such a one never lived, and is never -likely to. All success is a series of efforts in which, when closely -viewed, are to be seen more or less failures. These efforts are ofttimes -not visible to the naked eye, but each individual heart is painfully -conscious of how many of its most cherished plans ended only in -failures. If you fail now and then, do not be discouraged; bear in mind -that it is only the part and experience of every successful man. We -might even go farther, and say that the most successful men often have -the most failures. These failures, which to the feeble are mere -stumbling-blocks, to the strong serve to remove the scales from their -eyes, so that they now see clearer, and go on their way with a firmer -tread and a more determined mien, and compel life to yield to them its -most enduring trophies. - -The weakling goes no farther than his first failure; he lags behind, and -subsides into a life of discontent and vain regrets; and so by this -winnowing process the number of the athletes is restricted to few, and -there is clear space in the arena for those who determinedly press on. -There can hardly be found a successful man who will not admit that he -was made so by failure, and that what he once thought his hard fate was -in reality his good fortune. Success can not be gained by a hop, skip, -and a jump, but by arduous passages of gallant perseverance, toilsome -efforts long sustained, and, most of all, by repeated failure; for the -failures are but stepping-stones, or, at the worst, non-attainment of -the desired end before the time. - -If success were to crown your efforts now, where would be the great -success of the future? It is the brave resolution to do better next time -that lays the substrata of all real greatness. Many a prominent -reputation has been destroyed by early success. Too often the effect of -such success is to sap the energies. Imagining fame or fortune to be -won, future efforts are remitted; relying on the fame of past -achievements, the fact is overlooked that it is labor alone that renders -any success certain; and so by the remission of labor and energy, -disgrace or failure awakens him from his delusive dreams; but, alas! in -how many instances the awakening comes too late! - -There is no more prolific source of repining and discontent in life than -that found in looking back upon past mistakes. We are fond of persuading -ourselves and others that had others acted differently our whole course -in life would have been one of unmixed success instead of the partial -failure that it so often appears. If we would only look on past mistakes -in the right spirit—in the spirit of humility, and with a desire to -learn from past errors—it would be well; but the error men make in this -review is in attributing the failures to circumstances instead of to -character. They see the mistakes which lie on the surface, but fail to -trace them back to the source from whence they spring. The truth is, -that even trifling circumstances are the occasions for bringing out the -predominant traits of character. They are tests of the nature and -quality of the man rather than the causes of future success or failure. - -None can tell how weighty may be the results of even trivial actions, -nor how much of the future is bound up in our every-day decisions. -Chances are lost, opportunities wasted, advisers ill-chosen, and -disastrous speculations undertaken, but there is nothing properly -accidental in these steps. They are to be regarded as the results of -unbalanced characters, as much as the cause of future misery. The -disposition of mind that led to these errors would certainly, under -other circumstances, have led to different, but not less lamentable -results. - -We see clearly in judging others. We attribute their mischances without -compunction to the faults we see in them, and sometimes even make cruel -mistakes in our investigation; but in reviewing our own course self -draws a veil over our imperfections, and we persuade ourselves that -mistakes or unfortunate circumstances are the entire cause of all our -misfortunes. It is true that no circumstances are always favorable, no -training perfectly judicious, no friend wholly wise, yet he who is -always shifting the blame of his failures upon these external causes is -the very man who has the most reason to trace them to his own inherent -weakness or demerits. - -It is questionable whether the habit of looking much at mistakes, even -of our own, is a very profitable one. It might be rendered of use were -we only to do so in the proper spirit. Certainly the practice of -mourning over and bewailing them, and charging upon them all the evils -that afflict us, is the most injurious to our future course, and the -greatest hindrance to any real improvement of character. Acting from -impulse, and not from reason, is one of the chief causes of these -mistakes; and if any would avoid them in the future they must test all -their sudden impulses by the searching and penetrating ordeal of their -best judgment before acting upon them. Above all, the steady formation -of virtuous habits, the subjection of all actions to principles rather -than to policy, the firm and unyielding adherence to duty, as far as it -is known, are the best safeguards against mistakes in life. - -Who lives that has not, during his life, aspired to something that he -was unable to reach? The sorrows of mankind may all be traced to -blighted hopes; like frost upon the green leaves comes the chilling -conviction that our hopes are forever dead. We may live, but he who has -placed his whole mind on the attainment of some object and fails to -reach it, life to him seems a burden—a weary burden. To youth blighted -hopes come like the cold dew of evening upon the flowers. The sun next -morning banishes the dew, and the flower is brighter and purer from its -momentary affliction. Sorrow purifies the heart of youth as the rain -purifies the growing plant. But to the man of mature years the blighting -of cherished hopes falls with a chilling effect. 'T is hard to proceed -as though nothing had happened—to cheerfully take up life's load, yet -such is the course of true manhood; this is the inheritance of life—the -test of character. - -Our world presents a strangely different aspect according to the -different moods in which it is viewed. To him whose efforts have been -crowned with success it is superlatively beautiful; to him whose life -has known no care it appears to be filled with all manner of comfortable -things; to those who pine in sickness and suffering, the unfortunate, -and those whose efforts have ended only in failure, it most truthfully -seems to be "a vale of tears," and human life itself a bubble raised -from those tears and inflated with sighs, which, after floating a little -while, decked, it may be, with a few gaudy colors from the hand of -fortune, is at last touched by the hand of death, and dissolves. - -He who has a stout heart will do stout-hearted actions—actions which, -however unconscious the doer may be of the fact, can not fail to have -something of immortality in their essence—something that in all coming -time will preserve alive their memory long after the valiant doer has -lain in dust. Such a man will not be daunted by difficulties. Opposition -will but serve as fuel to the fire which feeds the spirit of -self-reliance within him, stimulating him to still greater efforts, and, -in fact, creating opportunities for them. And though, in the nature of -things, failure must often be his portion, still they will nerve him -anew for the struggles of active life, and endow him with courage to -meet the further disappointments which past experience will have taught -him are likely to be his lot. - -Neither will he, in his efforts to attain some great end, to bring to -happy accomplishment some noble work, be daunted by the reflection that -he can never be sure of success even in enterprises springing from the -highest motives and steadfastly pursued at the cost of all that is -dearest. To him it will suffice that the end he has in view is the right -one, and that if he is not destined to accomplish it eventually it must -triumph. With prophetic eye he looks forward to the dawning of the time -when, long after he has been called hence, posterity shall enter into -his labor and eat of the fruit of the tree that he has planted. - - - - -[Illustration: DESPONDENCY.] - - "The darkest day, - Live till to-morrow, will have passed away." - - -[Illustration] - -There are dark hours that mark the history of the brightest years. For -not a whole month in any one of the thousand of the past, perhaps, has -the sun shone brilliantly all the time. And there have been cold and -stormy days in every year, and yet the mists and shadows of the darkest -hours were dissipated and flitted heedlessly away. In the wide world -also we have the overshadowing of dark hours. There were hours of -despondency when Shakespeare thought himself no poet and Raphael no -painter, when the greatest wits doubted the excellence of their happiest -efforts. - -But we have also bright days to offset the sad ones. Though there are -the dark ones, when the fire will neither burn on our hearths nor our -hearts, and all without and within is dismal and dark, there come days -when we rejoice in the brightness of hope and prosperity. It is human -nature to look upon only the bright and cheery scenes of life, to forget -its trials and storms in the light of the present. But let us not forget -that there will come other moments, when the eye will be less calm, the -cheek less bright, and the tongue less silent; the brain will be full of -imaginings, pensive and sad, its inmost springs less elastic and -buoyant. - -Despondency too long continued gives place to despair. No calamity can -produce such a paralysis of the mind. It is the capstone of the climax -of human misery. The mental powers are frozen with indifference, the -heart becomes ossified with melancholy, the soul is shrouded in a cloud -of gloom. No words of consolation, no cheerful repartee can break the -death-like calm; no love can warm the pent-up heart, no sunbeam dispel -the dark cloud. Time may effect a change; death will break the monotony. -We can extend our kindness, but can not relieve the victim. We may trace -the cause of this awful disease; God only can effect a cure. We may -speculate upon its nature, but can not feel its force until its iron -hand is laid upon us. We may call it weakness, but can not prove or -demonstrate the proposition. We may call it folly, but can point to no -frivolity to sustain our position. We may call it madness, but can -discover no maniac action. We may call it stubborness, but can see no -exhibition of indocility. We may call it lunacy, but can not perceive -the incoherence of that unfortunate condition. We can properly call it -nothing but dark, gloomy despair, an inexpressible numbness of all the -sensibilities rendering a man happy. - -It is, indeed, a happy providence that has given to mankind the bright, -shining sun of hope to dispel the gloom of despondency. We have all seen -the sun burst from behind the clouds and light up a storm-swept -landscape. Even so, when the hand of misfortune has darkened our -brightest prospects and swept away our sunlit dreams of future -happiness, has some unseen monitor inspired our drooping spirit with -hope and bid us struggle on; and as we look forward into the future -fancy points us to a brighter day's dawning. When the soul is often -bowed down with the weight of its own sorrows and the heart is well-nigh -crushed, even then some faint glimmering of a happier future steals upon -it like a rainbow of light. - -It is to be feared that many do not as resolutely fight against fits of -despondency as they might. Many fits of the blues need but to be -resolutely contended against, and they will disappear; harbored, they -will grow into despondency and despair. It is worth while to remember -that fortune is like the skies in April, sometimes clouded and sometimes -clear and favorable, and it would be folly to despair of again seeing -the sun because to-day is stormy. So it is equally unwise to sink into -despondency when fortune frowns, since in the common course of things -she may be surely expected to smile again. - -Life is a warfare, and he who easily desponds deserts a double duty—he -betrays the noblest property of man, his dauntless resolution, and he -rejects the providence of God, who guides and rules the universe. There -is but one way of looking at fate—whatever that may be, whether -blessings or afflictions—to behave with dignity under both. We must not -lose heart, or it will be the worse, both for ourselves and for those -whom we love. To struggle, and again and again to renew the -conflict—_this_ is life's inheritance. - -Do not, then, allow yourself to sink into despondency. Man is born a -hero, and it is only by darkness and storms that heroism gains its -greatest and best development and illustrations; then it kindles the -black cloud into a blaze of glory, and the storm bears it to its -destiny. Despair not, then. Mortifying failures may attend this effort -and that one, but only be honest and struggle on, and it will all work -out right in the end. Do not make the mistake, either, of supposing that -despondency is a state of humility; on the contrary, it is the vexation -and despair of a cowardly pride; nothing is worse; whether we stumble or -whether we fall, we must only think of rising again, and going on in our -course. - -Do your work, then; only let it be a noble one. Be faithful to your -trust. If you have but one talent improve it; do not bury it in the -earth because you have not ten. Toil steadily and hopefully on, for life -is too short to admit of delay or despondency. Let those who are in -sorrow remember that deliverance may be coming, though they see it not. -Your days may wear more gold in the morning, and more at night, though -the midday be full of snow. God may be gracious, though he comes to us -robed in darkness and clothed in storms. It is a journey of release -towards the Spring when Winter is coldest and darkest. Despondency is -but the shadow of too much happiness thrown by our spirits upon the -sunshiny side of life. Look up, and God will give you a song in your -heart instead of a tear in your eye. - -Causeless depression of spirits is not to be reasoned with, nor can even -David's harp charm it away by sweet discoursings. As well fight with the -mists as with this shapeless, undefinable, yet all-beclouding, -hopelessness. Yet we are familiar with many such instances in practical, -every-day life. Many who have much to be thankful for are full of -complaint. Such disposition is no less unfortunate than it is -reprehensible. They make miserable not only their own life, but also the -lives of those with whom they are in daily contact. No doubt the one -given over to causeless melancholy feels a full weight of sorrow, and -those who laugh at his grief, could they but experience it, would -quickly be sobered into compassion. What is wanted is a firm reliance on -Providence, and a determination to do your duty; then go forward bravely -and cheerfully, resolutely fight against this disposition. Your life -will be much happier. - -The trouble is, that many of us, when we are under any affliction, are -troubled with a certain malicious melancholy. We only dwell and pore -upon the sad and dark occurrences of Providence, but never take notice -of the more benign and bright ones. Our way in this world is, like a -walk under a row of trees, checkered with light and shade, and, because -we can not all along walk in the sunshine, we, therefore, perversely fix -upon the darker passages, and so lose all the comfort of the cheering -ones. We are like froward children, who, if you take one of their -playthings from them, throw away all the rest in spite. What a pitiable -confession is this of human weakness! Let us, then, strive against such -a spirit of despondency. Even when the way before us is both dark and -dreary it still is worse than useless to give way to despondency. Think -not that you are forsaken; you have much still to make life enjoyable. -Energy and proper application may recover what you have lost; take -heart; pluck up courage; give not over to despondency; by resolutely -confronting the evils of life they will lose their force. - -[Illustration] - - - - -[Illustration: FAITH.] - - "Faith is the subtle chain - That binds us to the infinite; the voice - Of a deep life within, that will remain - Until we crowd it thence." - - -[Illustration] - -Faith is the true prophet of the soul, and ever beholds a spiritual -life, spiritual relations, labors, and joys. Its office is to teach man -that he is a spiritual being, that he has an inward life enshrined in -this material encasement—an immortal gem set now in an earthly casket. -It assures man that he lives not for this life alone, but for another -superior to this, more glorious and real. It teaches that God is a -spirit, and seeks to worship him as such. It dignifies humanity with -immortality. It dwells ever upon an unseen world, announcing always that -unseen realities are eternal. - -A living, active faith is not only a necessity, if we would reap great -good, but it is so founded on the nature of things that it is natural -for men to have a faith in the promises of others. It is only from -experience that the little child learns to distrust others. Then, there -is the faith in one's own powers. This is as necessary a form of faith -as any, and where not allowed to degenerate into egotism is a most -beneficent form of faith. Its true foundation is the same as any faith; -that is, reliance on God's promises. "As ye sow, so shall ye reap." -Hence, relying on this, and putting forth the necessary exertions, why -not confidently expect a fulfillment of the promise? This is the germ of -all true self-reliance. - -A true faith we can somehow reach all through life, and it will bring to -the soul a rich meed of consolation, even in the shades of life. We can -cherish a sure hope about our future and the future of those that belong -to us—a sunny, eager onlooking toward the fulfillment of all the -promises God has written on our nature. We should have faith in the -ultimate triumph of the good and the true. It is quite the fashion of -the times to lament over the degeneracy of the present, and to think of -the palmy day long since past. We have indeed read history to but little -account do we not realize that the world is growing better, and feel -confident of the ultimate triumph of the forces of good. - -Life grows darker as we go on, till only one pure light is left shining -on it, and that is faith. Old age, like solitude and sorrow, has its -revelations. It is then that we perceive the hollowness and emptiness of -many of the bubbles we have been pursuing. Fortunate is he who in that -hour can rest down on the promise of God with a steadfast faith. When in -your last hour all faculty in your broken spirit shall fade away, and -sink into inanity—imagination, thought, effort, enjoyment, all fade -away—then will the flower of belief, which blossoms even in the night, -remain to refresh you with its fragrance in the last darkness. - -Morality as a guiding light to man sometimes conduces to noble ends. It -is sometimes so resplendent as to make a man walk through life amid -glory and acclamation; but it is apt to burn very dimly and low when -carried into the "valley of the shadow of death." But faith is like the -evening star, shining into our souls, the more gloomy is the night of -death in which they sink. Surrounded by friends and the comforts of -life, morality appears sufficient; but when the storms of life blow upon -us, then we see how necessary to us is a faith in God's Word and his -promises. Its light only is capable of dispelling the gloom of our -surroundings. - -Never yet did there exist a full faith which did not expand the -intellect while it purified the heart, which did not multiply the aims -and objects of the understanding while it fixed and simplified those of -the desires and passions. Faith often builds in the dungeon and -lazar-house its sublimest shrine, and up through roofs of stone, that -shut out the eye of heaven, ascends the ladder of prayer, where the -angels glide to and fro. Faith is the key that unlocks the cabinet of -God's treasures, the messenger from the celestial world to bring all the -supplies that we need. It converses with angels and antedates the hymns -of glory. To every man this grace is certain that there are glories for -him if he walks by faith and perseveres in duty. Faith is a homely, -private capital, as there are public savings-banks and poor funds, out -of which in times of need we can relieve the necessities of individuals; -so here the faithful take their coin in peace. - -A Christian builds his fortitude on a better foundation than stoicism. -He is pleased with every thing that happens, because he knows it could -not have happened unless it first pleased God, and that which pleases -him must be the best. He is assured that no new thing can befall him, -and that he is in the hands of a Father who will prove him with no -affliction that resignation can not conquer or that death can not cure. -In the darkest night faith sees a star, in the times of greatest need -finds a helping hand, and in the times of sorest trouble hears a -sympathizing voice. - -Judge not a man by his outward manifestation of faith, for some there -are who tremblingly reach out shaking hands to the guidance of faith; -others who stoutly venture in the dark their human confidence, the -leader which they mistake for faith; some whose hope totters upon -crutches; others who stalk into futurity upon stilts. Faith is not an -exotic that grows in but one clime. The snows of an eternal Winter can -not quench its fire, neither can the glow of a tropical sun destroy its -life and freshness. In the palace of the king or the hut of the peasant, -in the homes of the rich or the cabins of the poor it emits its -fragrance with equal powers to please. It is as necessary to the learned -as to the ignorant, and comforts alike the declining years of the sage -and him who never knew the value of education. - -As the flower is before the fruit, so is faith before good works. He who -has strong faith will show his faith by his works. If he has faith in -himself he shows it by ambitious plans, resolves, and endeavors. A true -faith is necessary to enable us to make the most of life and its -possibilities. We need a faith in our fellow-men. In all the ordinary -business transactions we must exercise this virtue or accomplish -nothing. Did you ever reflect what this world would be were all faith -destroyed? Faith and confidence are synonymous terms. What a wilderness -would this be were the confidence which exists between husband and wife -destroyed or did not mutual confidence exist between the members of the -same family circle! Home would cease to be home; family ties would prove -to be bonds of straw; communities could not be held together; the vast -fabric of society would dissolve, and smiling countries would once more -be the abode of savages. Too great a confidence bespeaks a trusting -simplicity suited only for childish years. But an utterly incredulous -nature, refusing to believe unless supported by the evidence of his own -senses, as certainly portrays the selfish, narrow, and bigoted nature as -that fields of waving grain are proof positive of fertile soil, the -shining sun, and the early and later rain. - -[Illustration] - - - - -[Illustration: WORSHIP.] - - -[Illustration] - -Prayer is the key to open the day, and the bolt to shut in the night. -But as the sky drops the early dew and the evening dew upon the grass, -yet it would not spring and grow green by that constant and double -falling of the dew, unless some great shower at certain seasons did -supply the rest, so the customary devotion of prayer twice a day is the -falling of the early and the latter dew. But if you will increase and -flourish in works of grace, empty the great clouds sometimes, and let -fall in a full shower of prayer. Choose out seasons when prayer shall -overflow like Jordan in times of harvest. - -Real inward devotion knows no prayer but that arising from the depths of -its own feeling. Perfect prayer, without a spot or blemish, though not a -word be spoken and no phrases known to mankind be uttered, always plucks -the heart out of the earth, and moves it softly, like a censer, to and -fro beneath the face of heaven. A good man's prayer will, from the -deepest dungeon, climb heaven's height, and bring a blessing down. -Prayer is the wing wherewith the soul flies to heaven, and meditation -the eye wherewith we see God. - -He that acts toward men as if God saw him, and prays to God as if men -heard him, although he may not obtain all that he asks, or succeed in -all that he undertakes, will most probably deserve to do so; for, with -respect to his actions toward men, however much he may fail with regard -to others, yet if pure and good, with regard to himself and his highest -interests they can not fail. And with respect to his prayers to God, -though they can not make the Deity more _willing_ to give, yet they -will, and must, make the suppliant more _worthy_ to receive. - -Between the humble and contrite heart and the Majesty of heaven there -are no barriers. The only password is prayer. Prayer is a shield to the -sword, a sacrifice to God, and a scourge to Satan. Prayer has a right to -the word "ineffable." It is an hour of outpouring which words can not -express—of that interior speech which we do not articulate even when we -employ it. The very cry of distress is an involuntary appeal to that -invisible Power whose aid the soul invokes. Our prayer and God's mercy -are like two buckets in a well; while one ascends the other descends. - -For the most part, we should pray rather in aspiration than petition, -rather by hoping than requesting; in which spirit, also, we may breathe -a devout wish for a blessing on others upon occasions when it might be -presumptuous to beg it. Prayer is not eloquence, but earnestness: not -the definition of helplessness, but the feeling it; not figures of -speech, but compunction of soul. When the heart is full, when bitter -thoughts come crowding thickly up for utterance, and the poor common -words of courtesy are such a very mockery, how much the bursting heart -may relieve itself in prayer! - -The dullest observer must be sensible of the order and serenity -prevalent in those households where the occasional exercise of a -beautiful form of worship in the morning gives, as it were, the keynote -to every temper for the day, and attunes every spirit to harmony. Family -worship embodies a hallowing influence that pleads for its observance. -It must needs be that trials will enter a household. The conflict of -wishes, the clashing of views, and a thousand other causes, will ruffle -the temper, and produce jar and friction in the machinery of the family. - -There is needed some daily agency that shall softly enfold the homestead -with its hallowed, soothing power, and restore the fine harmonious play -of its various parts. The father needs that which shall gently lift away -from his thoughts the disquieting burden of his daily business; the -mother, which will smooth down the fretting irritation of her unceasing -toil and trial; and the child and domestic, that which shall neutralize -the countless agencies of evil that ever beset them. And what so well -adapted to do this as, when the day is done, to gather around the holy -page, and pour a united supplication and acknowledgment to that -sleepless Power whose protection and security are ever around their -path, and who will bring all things at last into judgment? - -And when darker and sadder days begin to shadow the home, what can cheer -and brighten the sinking heart so finely as this daily resort to the -fatherly One, who can make the tears of the lowliest sorrow to be the -seed-pearls of the brightest crown? The mind is thus expanded, the heart -softened, sentiments refined, passions subdued, hopes elevated, and -pursuits ennobled. The greatest want of our intellectual and moral -nature is here met, and home education becomes impregnated with the -spirit and elements of our preparation for eternity. - -The custom of having family prayers is held in honor wherever there is -real Christian life, and it is the one thing which more than any other -knits together the loose threads of a home, and unites its various -members before God. The religious service in which parents, children, -and friends daily join in praise and prayer is at once an acknowledgment -of dependence on the Heavenly Father and a renewal of consecration to -his work in the world. The Bible is read, the hymn is sung, the petition -is offered, and unless all has been done as a mere formality and without -hearty assent, those who have gathered at the family altar leave it -helped, soothed, strengthened, and armored as they were not before they -met there. The sick and the absent are remembered, the tempted and the -tried are commended to God, and, as the Israelites in the desert were -attended by the pillar and cloud, so in life's wilderness the family who -inquire of the Lord are constantly overshadowed by his presence and -love. - -We, ignorant of ourselves, may ask in prayer for what would be to our -injury, which the Father denies as for our own good; so find we profit -by losing of our prayers. Or we may even pray for trifles, without so -much as a thought of the greatest blessings. And, with sorrow be it -said, we are not ashamed many times to ask God for that which we should -blush to own to our neighbors. It is by reason of the worthlessness of -so many of our petitions that they remain unanswered. Good prayers never -come creeping home. We are sure we shall receive either what we ask or -what we should ask. Prayer is a study of truth, a sally of the soul into -the infinite. No man ever prayed heartily without learning something. - -It is for the sake of man, not of God, that worship and prayer are -required. Not that God may be rendered more gracious, but that man may -be made better, that he may be confirmed in a proper sense of his -dependent state, and acquire those pious and virtuous dispositions in -which his highest improvement consists. When we pray for any virtues we -should cultivate the virtue as well as pray for it. The form of your -life, every petition to God, is a precept to man. Our thoughts, like the -waters of the sea, when exhaled toward heaven lose all their bitterness -and saltness, and sweeten into an amiable humanity, until they descend -in gentle showers of love and kindness upon our fellow-men. - -God respecteth not the arithmetic of our prayers, how many they are; nor -the rhetoric of our prayers, how neat they are; nor the geometry of our -prayers, how long they are; nor the music prayers, how melodious they -are; nor the logic prayers, how methodical they are: but the divinity of -our prayers, how heart-sprung they are—not gifts, but graces prevail in -prayer. We should pray with as much earnestness as those who expect -every thing from God, and act with as much energy as those who expect -every thing from themselves. - -It is possible to have a daily worship which shall be earnest, -vivifying, tender and reverential, and yet a weariness to nobody. Only -let the one who conducts it _mean_ toward the Father the sweet obedience -of the grateful child, and maintain the attitude of one who goes about -earthly affairs with a soul looking beyond and above them to the rest -that remaineth in heaven. It is not every one who is able to pray in the -hearing of others with ease. The timid tongue falters, and the thoughts -struggle in vain for utterance. But who is there who can not read a -psalm or a chapter or a cluster of verses, and kneeling repeat in -accents of tender trust the Lord's prayer? When we think of it that -includes every thing. - - - - -[Illustration: RELIGION.] - - -[Illustration] - -Religion is the moral link that binds man most closely with his God—the -spiritual garden where the creature walks in companionship with his -Maker. This sentiment is the highest that man is capable of cherishing, -since it binds him to a being fitted as no other being is to impart to -the soul the highest moral grandeur that created beings can enjoy. It is -the upper window of the soul, which opens into the clear, radiant light -of God's eternal home. Its influence in every department of the mind is -salutary and holy; no faculty can rise to its most exalted state without -the sanctifying power of this sentiment. Neglect it not; the highest -beauties of your souls, the finishing touch of your character, the -sweetest charm of your life, will be given by due attention to this, -your first and last duty. - -If men have been termed pilgrims, and life a journey, then we may add -that the Christian pilgrimage far surpasses all others in the following -important particulars: In the goodness of the road; in the beauty of the -prospect; in the excellence of the company, and in the rich rewards -waiting the traveler at the journey's end. All who have been great and -good without Christianity would have been much greater and better with -it. True religion is the poetry of the heart; it has enchantment, useful -to our manners; it gives us both happiness and virtue. - -True religion hath in it nothing weak, nothing sad, nothing constrained. -It enlarges the heart, is simple, free, and attractive. It enables us to -bear the sorrows of life, and it lessens the pangs of death. It is the -coronet by token of which God makes you a princess in his family and an -heir to his brightest glories, the sweetest pleasures, the noblest -privileges, and the brightest honors of his kingdom. It is a star which -beams the brighter in heaven the darker on earth grows the night. - -When the rising sun shed its rays on Memnon's statue it awakened music -in the heart of stone. Religion does the same with nature. Without -religion you are a wandering star. You are a voiceless bird. You are a -motionless brook. The strings of your heart are not in tune with the -chords which the Infinite hand sweeps as he evolves the music of the -universe. Your being does not respond to the touch of Providence, and if -beauty and truth and goodness come down to you like angels out of heaven -and sing you their sweetest songs, you do not see their wings, nor -recognize their home and parentage. - -True religion and virtue give a cheerful and happy turn to the mind, -admit of all real joys, and even procure for us the highest pleasures. -While it seems to have no other object than the felicity of another life -it constitutes the chief happiness of the present. There are no -principles but those of religion to be depended on in cases of real -distress, and these are able to encounter the worst emergencies and to -bear us up under all the changes and chances to which our life is -subject. The difficulties of life teach us wisdom, its vainglories -humility, its calumnies pity, its hopes resignation, its sufferings -charity, its afflictions fortitude, its necessities prudence, its -brevity the value of time, and its dangers and uncertainties a constant -dependence upon a higher and all-protecting power. - -All natural results are spontaneous. The diamond sparkles without -effort, and the flowers open naturally beneath the Summer rain. Religion -is also a natural thing—as spontaneous as it is to weep, to love, or to -rejoice. There is not a heart but has its moments of longing—yearning -for something better, nobler, holier, than it knows now; this bespeaks -the religious aspiration of every heart. Genius without religion is only -a lamp on the outer gate of a palace. It may serve to cast a gleam of -light on those that are without, while the inhabitant sits in darkness. - -Religion is not proved and established by logic. It is, of all the -mysteries of nature and the human mind, the most mysterious and most -inexplicable. It is of instinct, and not of reason. It is a matter of -feeling, and not of opinion. Religion is placing the soul in harmony -with God and his laws. God is the perfect supreme soul, and your souls -are made in the image of his, and, like all created things, are subject -to certain mutable laws. The transgression of these laws damages your -souls—warps them, stunts their growth, outrages them. - -You can only be manly or attain to a manly growth by preserving your -true relations and strict obedience to the laws of your being. God has -given you appetites, and he meant that they should be to you a source of -happiness, but always in a way which shall not interfere with your -spiritual growth and development. He gave you desires for earthly -happiness. He planted in you the love of human praise, enjoyment of -society, the faculty of finding happiness in all of his works. He gave -you his works to enjoy, but you can only enjoy them truly when you -regard them as blessings from the great Giver to feed, and not starve, -your higher nature. There is not a true joy in life which you are -required to deprive yourself of in being faithful to him and his laws. -Without obedience to law your soul can not be healthful, and it is only -to a healthful soul that pleasure comes with its natural, its divine, -aroma. - -Some well-meaning Christians tremble for their salvation, because they -have never gone through that valley of tears and of sorrow which they -have been taught to consider as an ordeal that must be passed through -before they can arrive at regeneration. We can but think that such souls -mistake the nature of religion. The slightest sorrow for sins is -sufficient if it produces amendment, but the greatest is insufficient if -it do not. By their own fruits let them prove themselves, for some soils -will take the good seed without being watered by tears or harrowed up by -afflictions. - -There are three modes of bearing the ills of life—by indifference, -which is the most common; by philosophy, which is the most ostentatious; -and by religion, which is the most effectual. It has been said, -"Philosophy readily triumphs over past or future evils, but that present -evils triumph over philosophy." Philosophy is a goddess whose head is, -indeed, in heaven, but whose feet are upon earth; attempts more than she -accomplishes and promises more than she performs. She can teach us to -hear of the calamities of others with magnanimity, but it is religion -only that can teach us to bear our own with resignation. - -Whoever thinks of life as something that could exist in its best form -without religion is in ignorance of both. Life and religion is one, or -neither is any thing. Religion is the good to which all things tend; -which gives to life all its importance, to eternity all its glory. Apart -from religion man is a shadow, his very existence a riddle, and the -stupendous scenes around him as incoherent and unmeaning as the leaves -which the sibyl scattered in the wind. - -We are surrounded by motives to religion and devotion if we would but -mind them. The poor are designed to excite our liberality, the miserable -our pity, the sick our assistance, the ignorant our instruction, those -that are fallen our helping hand. In those who are vain we see the -vanity of the world, in those who are wicked our own frailty. When we -see good men rewarded it confirms our hopes, and when evil men are -punished it excites our fears. He that grows old without religious -hopes, as he declines into age, and feels pains and sorrows incessantly -crowding him, falls into a gulf of misery, in which every reflection -must plague him deeper and deeper. - -It is the property of the religious spirit to be the most refining of -all influences. It has been termed the social religion, and society is -as properly the sphere of all its duties, privileges, and enjoyments as -the ecliptic is the course of the earth. No external advantage, no -culture of the tastes, no habit of command, no association with the -elegant, or even depths of affection can bestow, that delicacy and that -grandeur of bearing which belong only to the mind which has experienced -the discipline of religious thought and feeling. All else, all -superficial aids to etiquette, manner, and refinement as expressed in -look and gesture, is but as gilt and cosmetic. - -Your personal value depends entirely upon your possession of religion. -You are worth to yourself what you are capable of enjoying, you are -worth to society the happiness you are capable of imparting. A man whose -aims are low, whose motives are selfish, who has in his heart no -adoration of God, whose will is not subordinate to the supreme will, who -has no hope, no tenable faith in a happy immortality, no strong-armed -trust that with his soul it shall be well in all the future, can not be -worth very much to himself. Neither can such a man be worth very much to -society, because he has not that to bestow which society most needs for -its prosperity and happiness. - -Christianity teaches the beauty and dignity of common and private life. -It makes it valuable, not for the cares from which it frees us, but for -the constant duties through which we may train the soul to perfect -sympathy with the design of the Creator. It shows that the humblest lot -possesses opportunities which require the energies of the most exalted -virtues to meet and satisfy. It impresses upon us the solemn truth that -life itself, however humble its condition, is always holy; that every -moment has its duty and its responsibility, which Christian strength -alone, the crown of power, can do and bear. It teaches that the simplest -experience may become radiant with a heavenly beauty when hallowed by a -spirit of constant love to God and man. - -Another of the lessons of Christianity is that of the inestimable worth -of common duties as manifesting the greatest principles. It bids us to -attain perfection, not striving to do dazzling deeds, but by making our -experience divine. It shows us that the Christian hero will ennoble the -humblest field of labor, that nothing is mean which can be performed as -a duty, but that religion, like the touch of Midas, converts the -humblest call of duty into spiritual gold. - - - - -[Illustration: GOD IN NATURE.] - - The day is Thine, the night also is Thine; - Thou hast prepared the light and the sun; - Thou hast set all the borders of the earth; - Thou hast made Summer and Winter. - - —PSALMS. - - -[Illustration] - -The height of the heavens should remind us of the infinite distance -between us and God, the brightness of the firmament of his glory, -majesty, and holiness, the vastness of the heavens and their influence -upon the earth, of his immensity and universal providence. Hill and -valley, seas and constellations are but stereotypes of divine ideas, -appealing to and answered by the living soul of man. The works of nature -and the works of revelation display religion to mankind in characters so -large and visible that those who are not quite blind may in them see and -read the first principles and most necessary parts of religion, and from -thence penetrate into those infinite depths filled with the treasures of -wisdom and knowledge. - -God writes the Gospel not in the Bible alone, but on trees and flowers -and clouds and stars. All nature, in short, speaks in language plain to -be understood of the majesty and power of its Author. Nature is man's -religious book, with lessons for every day. Nature is the chart of God, -marking out all his attributes. A man finds in the production of nature -an inexhaustible stock of materials upon which he can employ himself -without any temptation to envy or malevolence, and has always a certain -prospect of discovering new reasons for adoring the sovereign Author of -the universe. What profusion is there in his work! When trees blossom, -there is not simply one, but a whole collection of gems; and of leaves, -they have so many that they can throw them away to the winds all Summer -long. What unnumbered cathedrals has he reared in the forest shades, -vast and grand, full of curious carvings, and haunted evermore by -tremulous music; and in the heavens above, how do stars seem to have -flown out of his hand faster than sparks out of a mighty forge! - -These insignia of wisdom and power are impressed upon the works of God, -which distinguishes them from the feeble imitation of men. Not only the -splendor of the sun, but the glimmering light of the glow-worm, proclaim -his glory. God has placed nature by the side of man as a friend, who -remains always to guide and console him in life; as a protecting genius, -who conducts him, as well as all species, to a harmonious unity with -himself. The earth is the material bosom which bears all the races. -Nature arouses man from the sleep in which he would remain without -thought of himself, inspires him with noble designs, and preserves thus -in humanity activity and life. - -The best of all books is the book of nature. It is full of variety, -interest, novelty, and instruction. It is ever open before us. It -invites us to read, and all that it requires of us is the will to do it; -with eyes to see, with ears to hear, with hearts and souls to feel, and -with minds and understandings to comprehend. Infinite intelligence was -required to compose this mighty volume, which never fails to impart the -highest wisdom to those who peruse it attentively and rightly, with -willing hearts and humble minds. Nature has perfection, in order to show -that she is the image of God; and defects, in order to show that she is -only his image. - -The study of nature must ever lead to true religion; hence let there be -no fear that the issues of natural science shall be skepticism or -anarchy. Through all God's works there runs a beautiful harmony. The -remotest truth in his universe is linked to that which lies nearest the -throne. It has been said that "an undevout astronomer is mad." With -still greater force might it be said that he who attentively studies -nature and fails to see in her ways the workings of Providence must, -indeed, be blind. Who the guide of nature, but only the God of nature? -In him we live, move, and have our being. Those things which nature is -said to do are by divine art performed, using nature as an instrument. -Nor is there any such divine knowledge working in nature herself, but in -the guide of nature's work. - -Examine what department of nature that we will, we are speedily -convinced of an intelligent plan running throughout all the works, which -eloquently proclaims a divine author. In the rock-ribbed strata of the -earth we can read as intelligently as though it were written on -parchment the story of the creation. And what so interesting as this -rock-written history of the world slowly fitting for mankind? Read of -the coal stored away for future use; of whole continents plowed by -glaciers, and made fertile for man. Think of the æons of ages that this -earth swung in space, all the types of creation prophecying of the -coming of man! Who can ponder these o'er without coming to the belief of -an author and finisher of all this glory? Thus does a devout study of -nature discover to us the God of nature. - -Go stand upon the heights at Niagara, and listen in awe-struck silence -to that boldest, most earnest, and most eloquent of all nature's -oracles! And what is Niagara, with its plunging waters and its mighty -roar, but the oracle of God—the whisper of his voice is revealed in the -Bible as sitting above the waterfloods forever! Or view the stupendous -scenery of Alpine countries, and there, amid rock and snow, overlooking -the valleys below, we feel a sense of the presence of Divinity. Or, -wandering on ocean beach, watching the play of the waves, or listening -to the roar of the breakers, our hearts are impressed with a sense of -the power and majesty of God. In short, wherever we contemplate the vast -or wonderful in nature, there we experience a religious exaltation of -spirit. It is the soul within us placing itself _en rapport_ with the -soul of nature, the great first cause. - -Go stand upon the Areopagus of Athens, where Paul stood so long ago. In -thoughtful silence look around upon the site of all that ancient -greatness; look upward to those still glorious skies of Greece, and what -conceptions of wisdom and power will all those memorable scenes of -nature and art convey to your mind, now more than they did to an ancient -worshiper of Jupiter and Apollo! They will tell of Him who made the -worlds, "by whom, through whom, and for whom are all things." To you -that landscape of exceeding beauty, so rich in the monuments of departed -genius, with its distant classic mountains, its deep, blue sea, and its -bright, bending skies will be telling a tale of glory that the Grecian -never learned; for it will speak to you no more of its thousand -contending deities, but of the one living and everlasting God. - -[Illustration] - - - - -[Illustration: THE BIBLE.] - - -[Illustration] - -The Bible is a book whose words live in the ear like music that can -never be forgotten, like the sound of church-bells, which the convert -hardly knows how he can forego. Its felicities often seem to be things -rather than mere words. It is a part of the national mind, and the -anchor of national seriousness. The memory of the dead passes into it; -the potent traditions of childhood are stereotyped in its verses. The -power of all the griefs and trials of man is hidden beneath its words. -It is the representative of his best moments, and all that has been -around him of the highest and best speaks to him out of his Bible. - -The Bible is the oldest surviving monument of the springtime of the -human intellect. It reveals to us the character and intellect of our -great Creator and Final Judge. It opens before us the way of salvation -through a Redeemer, unveils to our view the invisible world, and shows -us the final destiny of our race. God's Word is, in fact, much like -God's world, varied, very rich, very beautiful. You never know when you -have exhausted all its merits. The Bible, like nature, has something for -every class of minds. Look at the Bible in a new light, and straightway -you see some new charm. The Bible goes equally to the cottage of the -poor man and the palace of the king. It is woven into literature, and it -colors the talk of the street. The bark of the merchant can not sail to -sea without it. No ship of war goes to the conflict but the Bible is -there. It enters men's closets, mingling in all the grief and -cheerfulness of life. - -The Bible is adapted to every possible variety of taste, temperament, -culture, and condition. It has strong reasoning for the intellectual. It -takes the calm and contemplative to the well-balanced James, and the -affectionate to the loving and beloved John. Not only is this book -precious to the poor and unlearned, not only is it the consoler of the -great middle class of society, both spiritually and mentally speaking, -but the scholar and the sage, the intellectual monarch of the age, bow -to its authority. - -To multitudes of our race it is not only the foundation of their -religious faith, but it is their daily practical guide as well. It has -taken hold of the world as no other book ever did. Not only is it read -in all Christian pulpits, but it enters every habitation, from the -palace to the cottage. It is the golden chain which binds hearts -together at the marriage altar; it contains the sacred formula for the -baptismal rite. It blends itself with our daily conversation, and is the -silver thread of all our best reading, giving its hue, more or less -distinctly, to book, periodical, and daily paper. On the seas it goes -with the mariner as his spiritual chart and compass, and on the land it -is to untold millions their pillar cloud by day and their fire column by -night. - -In the closet and in the streets, amid temptation and trials, this is -man's most faithful attendant and his strongest shield. It is our lamp -through the dark valley, and the radiator of our best light from the -solemn and unseen future. Stand before it as before a mirror, and you -will see there not only your good traits, but your errors, follies, and -sins, which you did not imagine were until you thus examined yourself. -If you desire to make constant improvement, go to the Bible. It not only -shows the way of all progress, but it incites you to go forward. It -opens before you a path leading up and still onward, along which good -angels will cheer you, and all that is good will lend you a helping -hand. - -There is no book so well adapted to improve both the head and the heart -as the Bible. It is a _tried_ book. Its utility is demonstrated by -experience; its necessity is confessed by all who have studied the wants -of human nature; it has wrung reluctant praise even from the lips of its -foes. Other books bespeak their own age; the Bible was made for all -ages. Uninspired authors speculate upon truths before made known, and -often upon delusive imaginations; the Bible reveals truths before -unknown, and otherwise unknowable. It is distinguished for its exact and -universal truth. Time and criticism only illustrate and confirm its -pages. Successive ages reveal nothing to change the Bible representations -of God, nothing to correct the Bible representation of human nature. -Passing events fulfill its prophecies, but fail to impeach its -allegations. - -The Scriptures teach us the best way of living, the noblest way of -suffering, and the most comfortable way of dying. A mind rightly -disposed will easily discover the image of God's wisdom in the depths of -its mysteries, the image of God's sovereignty in the commanding majesty -of its style, the image of his unity in the wonderful harmony and -symmetry of all its parts, the image of his holiness in the unspotted -purity of its precepts, and the image of his goodness in the wonderful -tendency of the whole to the welfare of mankind in both worlds. We -should use the Scriptures not as an arsenal, to be resorted to only for -arms and weapons, but as a matchless temple where we delight to -contemplate the beauty, the symmetry, and the magnificence of the -structure, and to increase our awe and excite our devotion to the Deity -there proclaimed. - -The cheerless gloom which broods over the understandings of men had -never been chased away but for the beams of a supernatural revelation. -Men may look with an unfriendly eye on that system of truth which -reproves and condemns them; but they little know the loss the world -would sustain by subverting its foundations. We have tried paganism, we -have tried Mohammedanism, we have tried Deism and philosophy, and we can -not look upon them even with respect. The Scriptures contain the only -system of truth which is left us. If we give up these, we have no others -to which we can repair. - -[Illustration] - - - - -[Illustration: FUTURE LIFE.] - - -[Illustration] - -There are two questions, one of which is the most important, the other -the most interesting that can be proposed in language: Are we to live -after death? and if we are, in what state? These are questions confined -to no climate, creed, or community. The savage is as deeply interested -in them as the sage, and they are of equal import under every meridian -where there are men. - -Among the most effectual and most beautiful modes of reasoning that the -universe affords for the hope that is within us of a life beyond the -tomb there is none more beautiful or exquisite than that derived from -the change of the seasons, from the second life that bursts forth in -Spring in objects apparently dead, and from the shadowing forth in the -renovation of every thing around us of that destiny which divine -revelation calls upon our faith to believe shall be ours. The trees that -have faded and remained dark and gray through the long, dreary life of -Winter clothe themselves again with green in the Spring sunshine, and -every hue speaks of life. The buds that were trampled down and faded -burst forth once more in freshness and beauty, the streams break from -the icy chains that held them, and the glorious sun himself comes -wandering from his far-off journey, giving warmth to the atmosphere and -renewed beauty and grace to every thing around, and every thing we see -rekindles into life. - -At all times and in all places men have contemplated the questions of -death and immortality. The one is a stern reality from which they know -there is no escaping. Every day they see friends and acquaintances -drooping and dying. Their pleasure drives are interrupted by the funeral -cortege of strangers. There is not a soul but what in reflective moments -has pondered the question of immortality. If they see clearly under the -guiding light of Christianity the future is full of hope to them. It -matters but little their present surroundings. If poverty and pain be -their lot, they know that rest will come to them later. Those who do not -possess this pleasing hope of immortality feel at times a painful -longing, a vague unrest. Philosophize as they will, the future is dark -and uncertain, and there are times when they would willingly give all -could they but see a beacon light or feel the strong assurance of faith -that they would live again. - -Surely, there is tenable ground for this hope! It can not be that earth -is man's only abiding place. It can not be that our life is a bubble -cast up by the ocean of eternity to float for a moment upon its surface, -and then sink into nothingness and darkness forever. Else why is it that -the high and glorious aspirations, which leap like angels from the -temples of our hearts, are forever wandering abroad satisfied? Why is it -that the rainbow and the cloud come over us with a beauty that is not of -earth, and then pass off and leave us to muse on their faded loveliness? -Why is it that the stars which hold their festival around the midnight -throne are set above the grasp of our limited faculties, and are forever -mocking us with their unapproachable glory? Finally, why is it that -bright forms of human beauty are presented to the view, and then taken -from us, leaving the thousand streams of affection to flow back upon our -hearts? We are from a higher destiny than that of earth. There is a -realm where the rainbow never fades, where the stars will be spread out -before us like the islands on the bosom of the ocean, and where the -beautiful beings that here pass before us like visions will remain with -us forever. - -As death approaches and earth recedes do we not more clearly see that -spiritual world in which we have all along been living, though we knew -it not? The dying man tells us of attendant angels hovering around him. -Perchance it is no vision. They might have been with him through life. -They may attend us all through life, only our inward eyes are dim and we -see them not. What is that mysterious expression, so holy and so -strange, so beautiful yet so fearful, on the countenance of one whose -soul has just departed? May it not be the glorious light of attendant -seraphs, the luminous shadow of which rests awhile on the countenance of -the dead? - -[Illustration] - - - - -[Illustration: TIME AND ETERNITY.] - - "Why shrinks the soul - Back on herself, and startles at destruction? - 'T is the divinity that stirs within us; - 'T is heaven itself that points out an hereafter, - And intimates eternity to man. - Eternity, thou pleasing, dreadful thought! - Thro' what variety of untried being, - Thro' what new scenes and changes must we pass? - The wide, the unbounded prospect lies before me; - But shadows, clouds, and darkness rest upon it." - - —ADDISON. - - -[Illustration] - -Alas! what is man? Whether he be deprived of that light which is from on -high, or whether he discards it, he is a frail and trembling creature, -standing on time, that bleak and narrow isthmus between two eternities; -he sees nothing but impenetrable darkness on the one hand, and doubt, -distrust, and conjecture still more perplexing on the other. Most gladly -would he take an observation as to whence he has come, or whither he is -going; alas! he has not the means; his telescope is too dim, his compass -too wavering, his plummet too short; nor is that little spot, his -present state, one whit more intelligible, since it may prove a -quicksand that may sink in a moment from his feet. It can afford him no -certain reckonings as to that immeasurable ocean on which he must soon -spread his sail—an awful expedition, from which the mind shrinks from -contemplating. Nor is the gloom relieved by the outfit in which the -voyage must be undertaken. The bark is a coffin, the destination is -doubt, and the helmsman is death. Faith alone can see the star which is -to guide him to a better land. - -The hour-glass is truly emblematical of the world. As its sands run out -at the termination of a given period, so it shows that all things must -have an end. It shows that man may devise—may even execute—but that -erelong time, that restless destroyer, comes, and mows all before him, -and leaves naught but a wreck, a barren waste behind him. Surely all -will give credence to this who watch the daily dying of cherished hopes, -of delightful anticipations. The flame burns brightly at first, but it -soon fluctuates, and finally dies without restriction. - -We must, some time or other, enter on the last year of our life; fifty -or one hundred years may yet come, and the procession may seem -interminable, but the closing year of our life must come. There are many -years memorable in history, as in them died men of renown; but the year -of our death will be more memorable to us than any. Eighteen hundred and -fifteen was a memorable year, for in that Waterloo was fought; but there -will be a more memorable year for us—the year in which we fight the -battle with the last enemy. That year will open with the usual -New-year's congratulations; it will rejoice in the same orchard -blossoming, and the sweet influences of Spring. It will witness the -golden glory of the harvest, and the merry-makings of Christmas. And yet -to us it will be vastly different, from the fact that it will be our -closing year. The Spring grass may be broken by the spade to let us down -to our resting-place; or, while the Summer grain is falling to the -sickle, we may be harvested for another world; or, while the Autumnal -leaves are flying in the November gale, we may fade and fall; or, the -driving sleet may cut the faces of the black-tasseled horses that take -us on our last ride. But it will be the year in which our body and soul -part—the year in which, for us, time ends and eternity begins. All -other years fade away as nothing. The year in which we were born, the -year in which we began business, the year in which our father died, are -all of them of less importance to us than the year of our death. - -It is only when on the border of eternity that the fleeting period of -life is comprehended. Human life, what is it? It is vapor gilded by a -sunbeam—the reflection of heaven in the waters of the earth. In youth -the other world seems a great way off, but later we feel and realize -that it is close at hand. We come, like the ocean wave, to the shore, -but scarcely strike the strand before we roll back into forgetfulness, -whence we came. - -In the light of eternity, how vain and foolish appear the contentions -and strifes of mankind! Addison most beautifully expresses this thought -in these lines: "When I look upon the tombs of the great every emotion -of envy dies; when I read the epitaph of the beautiful every inordinate -desire forsakes me; when I meet with the grief of parents upon a -tombstone my heart melts with compassion; when I see the tombs of the -parents themselves I reflect how vain it is to grieve for those we must -quickly follow; when I see kings lying beside those who deposed them, -when I see rival wits placed side by side, or the holy men who divided -the world with their contests and disputes, I reflect with sorrow and -astonishment on the frivolous competitions, factions, and debates of -mankind." - -[Illustration] - - - - -[Illustration: THE EVENING OF LIFE.] - - "Old age, serene and bright, - And lovely as a Lapland night, - Shall lead thee to thy grave." - - —WORDSWORTH. - - -[Illustration] - -There is a beauty in age. The morning of life may be glowing with the -expectations of youth; the noon may be fruitful in endeavors and works; -but the evening of life is the time of calm repose and holy meditation. -When young and standing where the glow of youthful hopes irradiates the -future how natural to lay out brilliant plans! to form ambitious -resolves! How easy it seems to achieve any wished-for thing! Wealth, -fame, or any temporal good—surely we can attain them! Experience soon -shows us the futility of these hopes and plans. Before many milestones -are passed in the journey of life we learn that God, in his wisdom, has -so apportioned trial and suffering that it matters little the external -surroundings; to all it is full of work and anxieties and painful -scenes, and that it is in struggling against these that the best -development of power is acquired. - - [Illustration: Engraved & Printed by Illman Brothers. - "THE EVENING OF LIFE." - "Man's portion is to die"] - -It is no wonder that when once confronted by the stern realities of life -we should lose sight of the dreams of youth. Manhood's days are the days -of reflection, of judgment, a wise adaptation of means to the end -desired, and, if but used aright, we need have little occasion for -regret that childhood's days are passed. We are no longer children; we -are men and women. We are no longer engaged in childish dreams; we are -up and doing what God has assigned to us. This is the period of life -that we would most willingly see prolonged. But time stops not in his -rapid flight. In vain our protests. The sun as swiftly descends to its -setting as it rose to its noon. The form that so rapidly matured into -one of grace, strength, and manly attributes of character, is bowed by -the weight of years. The elasticity of youth gives way to the measured -step and careful tread of age, and on the head time sprinkles his snow. - -It is now that the thoughts of man should assume their most valued -characteristics. They can muse over the events of past years. They can -contemplate the mysteries of the future. The most momentous period of -life is about at hand—that time when they will exchange this life for -another. What age can there be more important than this? It is natural -for youth to regard old age as a dreary season—one that admits of -nothing that can be called pleasure, and very little that deserves the -name even of comfort. They look forward to it as in Autumn we anticipate -the approach of Winter, forgetting that Winter, when it arrives, brings -with it much of pleasure. Its enjoyments are of different kinds, but we -find it not less pleasant than any other season of the year. - -In like manner age has no terror to those who see it near; but -experience proves that it abounds with consolations, and even with -delights. The world in general bows down to age, gives it preference, -and listens with deference to its opinions. Such reverence must be -soothing to age, and compensate it for the loss of many of the -enjoyments of youth. "The true man does not wish to be a child again." -In individual experience how many have wished to live again the past? -Could we return, and carry with us our present experience, all would -wish to do so, but to go over the same old round we are afraid that the -number of those whose life has been so happy that they would wish to -live it over again is exceedingly small. Your present experience will -remain with you through life. And hence, old age, as devoid of pleasure -as it may appear to us now, we will find that when the passage of years -brings us to that point we will not willingly exchange it for any of the -stages of life gone by. - -As there is nothing unlovely in age, when once at its threshold, so -death, when viewed in the right spirit, is found to be but the pleasant -transition stage to a more glorious and perfect life. From the days of -Plato to the present men have doubted and wondered as to the questions -of immortality and its nature. But none have approached the question in -the right spirit but what always the result has been the same. -Revelation and analogical reasoning both point to the same glorious -hope. What, then, shall we view it with terror? Ought we not to look -forward to it longingly as the final triumph of a well-lived life? -Though success and fortune may have been ours here, are they any thing -more or less than the accidental circumstances surrounding an ephemeral -existence? In the light of eternity does it make any great difference -whether that existence was passed surrounded with the comforts of wealth -or struggling for the necessities of life? - -We are all equal in death; the king and the peasant, the rich and the -poor are all alike in this respect. Surely, that which is thus the -common lot of humanity must be for the common good. The universal dread -of death is, then, the effect of erroneous habits of thought. It is the -entrance to the harbor. We fear not the peaceful rest within. We can not -do better, then, than to cultivate cheerful thoughts in regard to age -and death. The one is the beautiful closing scene of earthly life, the -other the entrance to life immortal. - -[Illustration] - - _He who died at Azan sends - This to comfort all his friends._ - - Faithful friends! _It_ lies, I know, - Pale and white and cold as snow; - And ye say, "Abdallah's dead!" - Weeping at the feet and head. - I can see your falling tears, - I can hear your sighs and prayers; - Yet I smile and whisper this— - "_I_ am not the thing you kiss: - Cease your tears and let it lie; - It _was_ mine, it is not 'I.'" - Sweet friends! what the women lave, - For its last bed of the grave, - Is but a hut which I am quitting, - Is a garment no more fitting, - Is a cage, from which at last, - Like a hawk, my soul hath passed. - Love the inmate, not the room— - The wearer, not the garb—the plume - Of the falcon, not the bars - Which kept him from the splendid stars; - - Loving friends! Be wise, and dry - Straightway every weeping eye: - What ye lift upon the bier - Is not worth a wistful tear. - 'Tis an empty sea-shell—one - Out of which the pearl has gone; - The shell is broken—it lies there; - The pearl, the all, the soul is here. - 'T is an earthen jar, whose lid - Allah sealed, the while it hid - The treasure of his treasury, - A mind that loved him; let it lie? - Let the shard be earth's once more, - Since the gold shines in his store! - - Allah glorious! Allah good! - Now thy world is understood; - Now the long, long wonder ends; - Yet ye weep, my erring friends, - While the man whom ye call dead, - In unspoken bliss, instead, - Lives and loves you; lost, 't is true, - By such a light as shines for you; - But in the light ye can not see - Of unfulfilled felicity— - In enlarging paradise - Lives a life that never dies. - - Farewell, friends! Yet not farewell - Where I am ye, too, shall dwell. - I am gone before your face, - A moment's time, a little space; - When ye come where I have stepped - Ye will wonder why ye wept; - Ye will know, by wise love taught, - That here is all and there is naught. - - Weep awhile, if ye are fain— - Sunshine still must follow rain; - Only not at death—for death, - Now I know, is that first breath - Which our souls draw when we enter - Life, which is of all life center. - - Be ye certain all seems love, - Viewed from Allah's throne above; - Be ye stout of heart, and come - Bravely onward to your home! - _La Allah illa Allah!_ yea! - Thou Love divine! Thou Love alway! - - _He that died at Azan gave - This to those who made his grave._ - -[Illustration: THE END] - - - - - -End of the Project Gutenberg EBook of The Golden Gems of Life, by -S. C. Ferguson and E. A. 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A. - </title> - - <link rel="coverpage" href="images/cover.jpg" /> - - <style type="text/css"> - - body { - margin-left: 7%; - margin-right: 7%; - font-size: 110%; - } - - p { - margin-top: .5em; - text-indent: 1em; - text-align: justify; - margin-bottom: .5em; - line-height: 110%; - } - - h1 { - text-align: center; - clear: both; - font-weight: normal; - font-style: normal; - font-size: 0.1em; - line-height: 100%; - margin-top: 0.5em; - margin-bottom: 0.5em; - visibility: hidden; - } - - h2 { - text-align: center; - clear: both; - font-weight: normal; - font-style: normal; - font-size: 0.1em; - line-height: 100%; - margin-top: 0.5em; - margin-bottom: 0.5em; - visibility: hidden; - } - - /* styles for Transcriber's Note */ - #tnote { - background-color: #EEE; - color: inherit; - margin:2em 20%; - padding: 0.5em 1em; - border: 1px solid gray; - font-size: small; - } - #tnote p { - text-indent: 0; - text-align: left; - margin-bottom: .75em; - margin-top: .25em; - } - - /* styles for front matter */ - #front { - margin-top: 2em; - margin-bottom: 3em; - } - #front p { - margin-top: 1.5em; - margin-bottom: 1em; - text-indent: 0; - text-align: center; - line-height: 125%; - } - - /* styles for centered images */ - .image-center { - text-align: center; - margin: 2em auto; - } - .caption p { - text-align: center; - text-indent: 0; - margin: 0.25em 0; - } - .caption p.sans-serif { - font-family: Tahoma, Geneva, sans-serif; - letter-spacing: 2px; - } - - /* styles for dropcaps */ - img.drop-cap { - float: left; - margin: -1.9em 0.5em 0 0; - } - img.drop-cap-pref { - float: left; - margin: -0.2em 0.5em 0 0; - } - p.drop-cap:first-letter { - color: transparent; - visibility: hidden; - margin-left: -1.7em; - } - p.drop-cap-i:first-letter { - color: transparent; - visibility: hidden; - margin-left: -1.4em; - } - - /* style for page numbers */ - .pagenum { - position: absolute; - right: 1.5%; - font-size: small; - font-style: normal; - font-weight: normal; - text-align: right; - } - - /* styles for letter feet */ - .foot { - margin-top: 0.5em; - margin-bottom: 1.5em; - } - div.left1 { - padding-left: 1em; - text-align: left; - } - - #toc { - width: 95%; - max-width: 40em; - border-spacing: 0.5em 0.25em; - margin-left: auto; - margin-right: auto; - margin-bottom: 2em; - } - #toc td { - line-height: 100%; - font-size: small; - } - #toc td.chap { - font-weight: bold; - vertical-align: top; - text-align: center; - } - #toc td.text { - vertical-align: top; - margin-left: 1em; - text-indent: 1em; - text-align: justify; - } - #toc td.pagno { - width: 3em; - vertical-align: bottom; - text-align: right; - } - - /* styles for poetry */ - .poetry-container { - text-align: center; - } - .poetry { - display: inline-block; - text-align: left; - font-size: small; - } - .poetry .stanza { - margin: 1em auto; - } - .poetry .verse { - text-indent: -3em; - padding-left: 3em; - } - .poetry .quote { - text-indent: -3.4em; - } - .poetry .indent1 { - text-indent: -2em; - } - .poetry .indent7 { - text-indent: 4em; - } - .poetry .indent10 { - text-indent: 7em; - } - - /* misc styles */ - .nodent { text-indent: 0; } - .center { text-indent: 0; text-align: center; } - .smcap { font-variant: small-caps; } - .small { font-size: small; } - .x-small { font-size: x-small; } - .gap-between { letter-spacing: 2em; } - .gap-above { margin-top: 1.5em; } - .uppercase { text-transform: uppercase; } - -@media handheld { - img.drop-cap { - display: none; - } - img.drop-cap-pref { - display: none; - } - p.drop-cap:first-letter { - color: inherit; - visibility: visible; - margin-left: 0; - } - p.drop-cap-i:first-letter { - color: inherit; - visibility: visible; - margin-left: 0; - } - } - - </style> - </head> -<body> - - -<pre> - -The Project Gutenberg EBook of The Golden Gems of Life, by -S. C. Ferguson and E. A. Allen - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Golden Gems of Life - Gathered Jewels for the Home Circle - -Author: S. C. Ferguson - E. A. Allen - -Release Date: March 6, 2016 [EBook #51374] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN GEMS OF LIFE *** - - - - -Produced by Jane Robins, Chris Pinfield and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - -<div id="tnote"> - -<p>Transcriber's Note.</p> - -<p>Apparent typographical errors have been corrected. The use of hyphens -has been rationalised.</p> - -</div> - -<div class="image-center"> - <img src="images/pl-004.jpg" width="339" height="500" alt="Home Circle"/> - <div class="caption"> - <p class="x-small">Engraved & Printed by Illman Brothers.</p> - <p class="sans-serif">THE HOME CIRCLE.</p> - </div> -</div> - -<div id="front"> - -<h1>The Golden Gems of Life.</h1> - -<div class="image-center"> - <img src="images/front-title.jpg" width="250" height="132" alt="Title"/> -</div> - - <p class="x-small">OR,</p> - -<div class="image-center"> - <img src="images/front-sub.jpg" width="250" height="33" alt="Subtitle"/> -</div> - - <p class="x-small">BY</p> - - <p>S. C. FERGUSON<br /> - <span class="x-small">AND</span><br /> - E. A. ALLEN.</p> - -<div class="image-center"> - <img src="images/front-line.jpg" width="125" height="14" alt="line"/> -</div> - - <p>CENTRAL PUBLISHING HOUSE,<br /> - CINCINNATI.<br /> - 1884</p> - - <p class="x-small">COPYRIGHT BY<br /> - <span class="smcap">S. C. Ferguson and E. A. Allen</span>,<br /> - 1880</p> - -</div> - -<h2>Preface</h2> - -<div class="image-center"> - <img src="images/pref-a.jpg" width="180" height="84" alt="preface"/> -</div> - -<div> - <img class="drop-cap-pref" src="images/pref-b.jpg" width="100" height="138" alt="dropcap"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -design of this work is to rouse -to honorable effort those who are -wasting their time and energies through -indifference to life's prizes. In the furtherance -of this aim the authors have -endeavored to gather from all possible -sources the thoughts of those wise and -earnest men and women who have used -their pens to delineate life and its possibilities, -its joys and its sorrows. They do not claim -to have furnished more than the setting in which are -placed these "<span class="smcap">Gems</span>" of thought gathered thus from -sources widely different.</p> - -<p>Their hope is, that they may be able to rouse in -the minds of the careless a sense of the value of -existence. To those who are striving nobly for true -manhood or womanhood, they would fain bring words -of encouragement. They trust that many may derive -from its pages inspirations which will serve to -make real their hopes of success and happiness.</p> - -<div class="foot"> - <div class="left1 small"><span class="smcap">Cincinnati</span>, <i>January</i> 1, 1880.</div> -</div> - -<h2>Contents</h2> - -<div class="image-center"> - <img src="images/contents.jpg" width="180" height="84" alt="contents"/> -</div> - -<table id="toc" summary="ToC"> - -<tr><td></td><td class="pagno smcap">Page</td></tr> - -<tr><td colspan="2" class="chap"><br />Life.</td></tr> -<tr> - <td class="text">Life ill spent—Life's Real Value—A Triumph or a Defeat—Power over - Life—What True Life Means—Prospective View of Life—The Journey - Laborious—Man does not live for himself—Failure of - Success—Possibilities of Life—Steady Aim Necessary—Life a - Struggle—Duty of Right Living,</td> - <td class="pagno"><a href="#Page_21">21</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Home.</td></tr> -<tr> - <td class="text">Thoughts of Home—We never forget Home—Power of Home Thoughts—Home - Memories—Home the Fountain of Civilization—Influence of Home—Home - Experiences—Home a Sensitive Place—Qualifications of Home—Home - Affections—In what a Home consists—Home Happiness composed of - Little Things—Home a Type of Heaven,</td> - <td class="pagno"><a href="#Page_29">29</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Home Circle.</td></tr> -<tr> - <td class="text">Home Circle a Delightful Place—The Nursery of Affection—The Heart's - Garden—Importance of Home Affections—Requisites of Home - Love—Importance of Home Language and Habits—Home Circle the Center - of Affection—Love an Important Element of Home Happiness—Children - in Home Circle—Influence emanating from Home Circle—Home Circle - soon broken,</td> - <td class="pagno"><a href="#Page_39">39</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Father and Mother.</td></tr> -<tr> - <td class="text">Care of Parents for Children—Children should return Parents' - Love—Dangers of Forgetfulness on Part of Children—Duty of writing - to and visiting Parents—Children should try to make Parents - Comfortable and Happy—The Love of Mother to Son—Son's Duty to a - Mother—Loss of a Parent—The Grave of a Mother,</td> - <td class="pagno"><a href="#Page_47">47</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Infancy.</td></tr> -<tr> - <td class="text">Infancy the Morning of Life—Parental Anxiety during - Infancy—Parental Responsibility—Parental Duty—Influence of - Infants—Infants the Poetry of the World—Infancy and Death—Graves - of Infants,</td> - <td class="pagno"><a href="#Page_54">54</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Childhood.</td></tr> -<tr> - <td class="text">Childhood the Happiest Time—Child's Soul without Character—Power of - Imitation with Children—Children incited by Example—Praise of - Children—Reproving Children—Parents' Duty to make Childhood - Happy—Children the Ornament of Home—Fleeting Period of Childhood,</td> - <td class="pagno"><a href="#Page_60">60</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Brother and Sister.</td></tr> -<tr> - <td class="text">Love between Brother and Sister Pleasing—Power of a Sister's - Love—Depths of a Sister's Love—Love for a Sister a Noble - Thing—Power of a Sister's Influence—Sister's Duty in this - Respect—Each Necessary to the Other's Welfare—The Ideal Girl—The - Ideal Boy,</td> - <td class="pagno"><a href="#Page_67">67</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Manhood.</td></tr> -<tr> - <td class="text">Manhood the Isthmus between Two Extremes—Pursuits of Each Age—Early - Manhood Potential for Good—Claims of Society on Young Men—Young - Men's Duty in this Respect—Young Men should cultivate their - Intellect—Thinking makes True Manhood,</td> - <td class="pagno"><a href="#Page_74">74</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Womanhood.</td></tr> -<tr> - <td class="text">True Womanhood a Noble Thing—Error Women make—Womanly - Power—Woman's Moral Influence—Source of Woman's Happiness—A Good - Woman never grows old,</td> - <td class="pagno"><a href="#Page_80">80</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Home Harmonies.</td></tr> -<tr> - <td class="text">An Important Theme—Parents' Duty to make Happy Homes—Influence of a - Happy Home—In what a Happy Home consists—Business Man's - Home—Pictures in a Home—Conversation at Home—Parents should study - Children's Character,</td> - <td class="pagno"><a href="#Page_89">89</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Home Duties.</td></tr> -<tr> - <td class="text">Duty ever at Hand—One Danger of Home Life—Children trained at - Home—Home Language—Happiness of Children—The Domestic - Seminary—Education of Children—Children's Duties to Parents,</td> - <td class="pagno"><a href="#Page_97">97</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Aim of Life.</td></tr> -<tr> - <td class="text">An Aim Essential—Danger of an Aimless Life—Daily Need of Life—All - can accomplish Something—All must labor—Choice of an - Occupation—Must do your own deciding—A Second Profession—Manhood - the Most Noble Aim,</td> - <td class="pagno"><a href="#Page_104">104</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Success or Failure.</td></tr> -<tr> - <td class="text">All Desirous of Success—The Two Ends of Life—Success only won by - Toil—Danger of overlooking this Fact—Earnestness the Secret of - Success—Traits of Character Necessary to Success—All can accomplish - Something—In what True Success consists,</td> - <td class="pagno"><a href="#Page_111">111</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Dignity of Labor.</td></tr> -<tr> - <td class="text">Labor the Lot of All—Labor a Glory—Civilization the Result of - Labor—Life necessarily Routine—Labor not an End of Life—Victories - of Labor—All Honest Work Honorable,</td> - <td class="pagno"><a href="#Page_118">118</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Perseverance.</td></tr> -<tr> - <td class="text">Value of Perseverance—One Man's Work Compared with the Total - Amount—All Excellence the Result of Perseverance—Example of - Gibbon—Results of Human Perseverance—Nature's Lesson—Perseverance - and Genius,</td> - <td class="pagno"><a href="#Page_125">125</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Enterprise.</td></tr> -<tr> - <td class="text">Enterprise distinct from Energy—Seeks for Novelty—Necessity for - Enterprise—Enterprise an Inheritance—Value of - Self-reliance—Demands of the Hour,</td> - <td class="pagno"><a href="#Page_132">132</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Energy.</td></tr> -<tr> - <td class="text">Energy is Force of Character—Resolution and Energy—Energy and - Wisdom—Man's Duty—Value of Energy—Success the Result of Energy,</td> - <td class="pagno"><a href="#Page_138">138</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Punctuality.</td></tr> -<tr> - <td class="text">Value of Punctuality—Punctuality a Positive Virtue—Punctuality the - Life of the Universe—The Value of Time—Punctuality gives Force to - Character,</td> - <td class="pagno"><a href="#Page_145">145</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Concentration.</td></tr> -<tr> - <td class="text">Necessity of Concentration—Must concentrate Energy for Success—Evil - of Dissipation—Concentration not One-sidedness—You must pay the - Price of Success,</td> - <td class="pagno"><a href="#Page_151">151</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Decision.</td></tr> -<tr> - <td class="text">Quality of Decision—Necessity of Decision—Courageous Action - necessary—Foster's Remarks on Decision—Unhappy Results of - Indecision—Decision of Character a Necessity of the Present - Age—Decision not Undue Haste,</td> - <td class="pagno"><a href="#Page_159">159</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Self-Confidence.</td></tr> -<tr> - <td class="text">Value of Self-confidence—Difficulties a Positive Blessing—Reliance - on Good Name—Great Men have been Self-reliant—We admire - Self-reliant men,</td> - <td class="pagno"><a href="#Page_166">166</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Practical Talents.</td></tr> -<tr> - <td class="text">What is meant by Practical Talents—Difference between Practical and - Speculative Ability—Knowledge of Men Indispensable—Intellectual - Knowledge—Education—Perfect Knowledge of Few Things,</td> - <td class="pagno"><a href="#Page_172">172</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Education.</td></tr> -<tr> - <td class="text">Value of Intellect—Education a Development—Education covers the - Whole of Life—Education Right or Wrong—A Just Appreciation of - Wisdom—Importance of Exact Knowledge,</td> - <td class="pagno"><a href="#Page_179">179</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Mental Training.</td></tr> -<tr> - <td class="text">Necessity of Mental Culture—Power of Trained Intellect—Mental - Training Pleasant and within Reach of All—Importance of - Reading—Train the Judgment—Thought,</td> - <td class="pagno"><a href="#Page_187">187</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Self-Culture.</td></tr> -<tr> - <td class="text">In what Self-culture consists—Necessity of Physical - Culture—Necessity of Mental Culture—Educating Influence of - Every-day Life—Moral Culture—Self-culture ever pressing its Claims,</td> - <td class="pagno"><a href="#Page_194">194</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Literature.</td></tr> -<tr> - <td class="text">Influence of Literature—Literature and Encouragement—Consolation of - Literature—Literature the Soul of Action—How to choose - Books—Influence of Reading on Personal Character—Power of the - Press,</td> - <td class="pagno"><a href="#Page_201">201</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Mental Power.</td></tr> -<tr> - <td class="text">Intellectual Triumphs—How shown—What Necessary for its - Attainment—Best Results obtained by training All the - Faculties—Obtained by Years of Exertion,</td> - <td class="pagno"><a href="#Page_207">207</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Choice of Companions.</td></tr> -<tr> - <td class="text">Influence of Associates—Character shown by the Company you keep—No - One can afford to associate with Bad Company—Power of Bad Associates - to debase you—Persons whom Society has most to fear—Why Evil - Associates debase us—Influence of Good Company—Rank in Society - determined by Choice of Companions,</td> - <td class="pagno"><a href="#Page_211">211</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Friends.</td></tr> -<tr> - <td class="text">Value of Friendship—Language of Friendship a Varied One—All need - Friends—Test of Friendship—Friendship a Tender Sentiment—Poverty a - Test of Friendship—Death of a Friendship—Old Friends,</td> - <td class="pagno"><a href="#Page_217">217</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Power of Custom.</td></tr> -<tr> - <td class="text">Power of Custom—Likes and Dislikes—Creatures of Custom—Habit man's - Best Friend or Worst Enemy—How Habits grow—Evil Habits must be - conquered—Importance of Good Habits—How to form Good Habits,</td> - <td class="pagno"><a href="#Page_223">223</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Influence.</td></tr> -<tr> - <td class="text">Nature of Influence—Influence Immortal—Solemn Thought—Every Thing - exerts Influence—Examples from Nature—Influence of Great Men—Your - Influence for Good or for Evil—Influence of Human Actions—Duty of - exerting a Good Influence—Responsibility for our Influence,</td> - <td class="pagno"><a href="#Page_229">229</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Character.</td></tr> -<tr> - <td class="text">Character a Great Motive Power—Value of Good Character—Character is - Power—Difference between Character and Reputation—Character of Slow - Growth—Character our Own—Character always acting—Character a Grand - Thing,</td> - <td class="pagno"><a href="#Page_237">237</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Prudence.</td></tr> -<tr> - <td class="text">Value of Prudence—Difficulty of defining Prudence—The Tongue of - Prudence,</td> - <td class="pagno"><a href="#Page_244">244</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Temperance.</td></tr> -<tr> - <td class="text">Beauty of Temperance—Danger of Impulse—Temperance and - Health—Temperance dwells in the Heart—Temperance consists in - Self-Control—Must be Temperate to make the Most of Life,</td> - <td class="pagno"><a href="#Page_247">247</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Frugality.</td></tr> -<tr> - <td class="text">In what Frugality consists—Frugality and Liberality—Frugality - necessary to Acquisition of Wealth—The Danger of going beyond the - Income—Influence of Economy on the Other Emotions,</td> - <td class="pagno"><a href="#Page_252">252</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Patience.</td></tr> -<tr> - <td class="text">Patience the Ballast of the Soul—Necessity of Patience—Examples of - Eminent Men—Patience an Element of Home Happiness,</td> - <td class="pagno"><a href="#Page_259">259</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Self-Control.</td></tr> -<tr> - <td class="text">Self-control a Form of Courage—Importance of Mental - Faculties—Government and Progress—Composure Highest Form of - Power—Strong Temper not always a Bad One—Man born for Dominion,</td> - <td class="pagno"><a href="#Page_264">264</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Courage.</td></tr> -<tr> - <td class="text">In what Courage consists—Courage not confined to the - Battlefield—Occasion for Courage in Domestic Life—Courage of - Endurance for Conscience's Sake,</td> - <td class="pagno"><a href="#Page_270">270</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Charity.</td></tr> -<tr> - <td class="text">Charity like Dew from Heaven—Charity a Lovable Trait—The Spirit of - Charity always doing Good—Universal Charity—Death and Charity,</td> - <td class="pagno"><a href="#Page_275">275</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Kindness.</td></tr> -<tr> - <td class="text">Kindness the Music of Good-will—Kindness makes Sunshine—Should - never feel ashamed of Kindness—Kindness not necessarily shown in - Gifts—Kindness shown in Little Things—Influence of Unnoticed - Kindness—Showing Kindness a Noble Revenge—Kind Words and their - influence,</td> - <td class="pagno"><a href="#Page_280">280</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Benevolence.</td></tr> -<tr> - <td class="text">Doing Good a Happy Act—No Excess of Good Deeds—Benevolence - necessary to a Perfect Life—Liberality not Profuseness—Benevolence - during Life,</td> - <td class="pagno"><a href="#Page_286">286</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Veracity.</td></tr> -<tr> - <td class="text">Truth always Consistent—Falsehood Perplexing—Strict Veracity has - regard to Looks and Actions—Lying a Cowardly Trait—Danger of too - close Adherence to Truth due to Lack of Caution,</td> - <td class="pagno"><a href="#Page_292">292</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Honor.</td></tr> -<tr> - <td class="text">Honor a Glorious Trait of Character—Honor shown in Little - Acts—Honor and Virtue not the Same,</td> - <td class="pagno"><a href="#Page_296">296</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Policy.</td></tr> -<tr> - <td class="text">Policy of the Nature of Cunning—Extent of this Principle—A - Characteristic Trait of the Age—Policy not Prudence or - Caution—Policy not Discretion—Danger of judging from Appearance,</td> - <td class="pagno"><a href="#Page_299">299</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Egotism.</td></tr> -<tr> - <td class="text">Egotism a Disagreeable Trait—Egotism, how shown—Why We dislike - Egotism in Others—Danger of Self-love—The True Line between Egotism - and Self-conceit,</td> - <td class="pagno"><a href="#Page_303">303</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Vanity.</td></tr> -<tr> - <td class="text">Vanity requires Skill in the Management—Danger of Love of - Applause—Vanity attacks Every Thing—Deception of Vanity—Vanity not - wholly Bad—Vanity ever present,</td> - <td class="pagno"><a href="#Page_307">307</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Selfishness.</td></tr> -<tr> - <td class="text">Nature of Selfishness—Selfishness destructive of - Happiness—Selfishness a Narrow Quality—Selfishness contracts the - Mind—Selfishness shows itself in Many Ways—Last Hours of a Selfish - Life,</td> - <td class="pagno"><a href="#Page_311">311</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Obstinacy.</td></tr> -<tr> - <td class="text">Obstinacy a Trait of Low Minds—Peculiar Property of - Obstinacy—Obstinacy a Barrier to Improvement—Obstinacy not - Firmness—Necessity of sometimes yielding—Be not in a Hurry to - change Opinion,</td> - <td class="pagno"><a href="#Page_315">315</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Slander.</td></tr> -<tr> - <td class="text">Nature of Calumny—Slander never tired—Slander loved only by the - Base—Slander can not injure a Good Man—Slander easily started—Your - Own Character shown in describing Another's—Speak kindly of the - Absent,</td> - <td class="pagno"><a href="#Page_319">319</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Irritability.</td></tr> -<tr> - <td class="text">Irritability an Unpleasant Quality—The Source of Envy and - Discontent—Sin of fretting—Fretting easy to indulge—Evidence of a - Moral Weakness—Evidence of Littleness of Soul,</td> - <td class="pagno"><a href="#Page_324">324</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Envy.</td></tr> -<tr> - <td class="text">Envy Born of Pride—Envy a Foolish Trait—Envy destroys - One's Own Happiness—Envy seeks to pull down Others—Envy Cruel in - pursuit—Envy grows in All Hearts,</td> - <td class="pagno"><a href="#Page_328">328</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Discontent.</td></tr> -<tr> - <td class="text">A Discontented Man wretched—Discontent at Times wicked—Universality - of Discontent—Contentment Felicity—Duty to enjoy God's - Blessing—Contentment abides with Little Things—Contentment not - Supine Satisfaction—Folly of Discontent,</td> - <td class="pagno"><a href="#Page_332">332</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Deception.</td></tr> -<tr> - <td class="text">Deceit an Obstacle to Happiness—Deceit in Friendship Most - Detestable—Deceit Inimical to Society—Deception and - Hypocrisy—Deception assumes Many Forms,</td> - <td class="pagno"><a href="#Page_338">338</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Intermeddling.</td></tr> -<tr> - <td class="text">A Busybody disliked by All—Allied to Envy and Slander—The Source of - Many Troubles—Mischief wrought by an Intermeddler—Beware of - Curiosity—A Meddler not moved by the Spirit of Charity,</td> - <td class="pagno"><a href="#Page_342">342</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Anger.</td></tr> -<tr> - <td class="text">Anger an Impotent Quality—Anger unmans a Man—Fit Occasions for - Indignation—Anger always Terrible or Ridiculous—Strong Temper not - of Necessity a Bad One,</td> - <td class="pagno"><a href="#Page_346">346</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Ambition.</td></tr> -<tr> - <td class="text">Ambition a Deceptive Quality—Ambition fatal to Happiness—Ambition - fatal to Friendship—Ambition a Shadowy Quality—Ambition not - Aspiration—Ambition an Excessive Quality—Ambitious of True Honor a - Grand Thing,</td> - <td class="pagno"><a href="#Page_350">350</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Politeness.</td></tr> -<tr> - <td class="text">Importance of Politeness—Manner influences Worldly - Opinion—Fascinating Manners not Politeness—Politeness does not - depend on National Peculiarities—Politeness is Kindness—Description - of a Gentleman—Politeness comes of Sincerity—Politeness a Noble - Trait of Character—Business Value of Politeness—Good Manners can - not be laid aside,</td> - <td class="pagno"><a href="#Page_354">354</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Sociability.</td></tr> -<tr> - <td class="text">Mutual Intercourse necessary to Happiness—Society the Balm of - Life—Duty of doing Something for Society—All Social Duties - Reciprocal—Society the Spirit of Life—Anomalies of Society - explained—Happy Influence of Society,</td> - <td class="pagno"><a href="#Page_361">361</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Dignity.</td></tr> -<tr> - <td class="text">Dignity defined—Dignity not Dependent on Place—Dignity the - Ennobling Quality of Politeness—Three Kinds of Dignity—Dignity not - Conceit—Dignity not Hauteur and Pride,</td> - <td class="pagno"><a href="#Page_367">367</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Affability.</td></tr> -<tr> - <td class="text">Affability an Ornament—Affability of Value—Why Affability promotes - Success—Not well enough acquainted with Each Other—Duty of - cultivating Affability—Whom to be Affable with,</td> - <td class="pagno"><a href="#Page_371">371</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />The Toilet.</td></tr> -<tr> - <td class="text">Dress denotes the Man—Duty of Dressing—Love of Beauty right—Mental - Qualities shown by the Toilet—Beauty of Simplicity—The Style of - Dress—Dress need not be Costly—Dress of a Gentleman—Dandies - Ridiculous,</td> - <td class="pagno"><a href="#Page_375">375</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Gentleness.</td></tr> -<tr> - <td class="text">Gentleness a Pleasing Quality—We do not sufficiently value - Gentleness—Power of Gentleness—Gentleness belongs to Virtue—Great - Power always Gentle in Expression—Power in Gentle Words—Foundation - of True Gentleness,</td> - <td class="pagno"><a href="#Page_382">382</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Modesty.</td></tr> -<tr> - <td class="text">Modesty a Mark of Wisdom—Modesty a Beautiful Setting to Talents—All - Great Events complete themselves in Silence—Modesty not - Bashfulness—Modesty Different from Reserve—Modesty Crowning - Ornament of Woman,</td> - <td class="pagno"><a href="#Page_387">387</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Love.</td></tr> -<tr> - <td class="text">Love a Ruling Element—Love a Need of the Heart—Power of Love—Love - a Proof of Moral Excellence—Love elevates Life—Duty to study the - Nature of Love—Love founded on Esteem and Respect—Love Dependent on - Etiquette—Woman's Love Stronger than Man's—Love purifies the Heart,</td> - <td class="pagno"><a href="#Page_391">391</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Courtship.</td></tr> -<tr> - <td class="text">Importance of the Question—Mistaken Notions as to Time—Courtship - and Wedded Love—Happiness Dependent on Love—All Jest out of - Place—Duty of Careful Thought on Courtship—Marriage should be made - a Study—Courtship a Voyage of Discovery—The True Companion must be - sought for—A Critical Point in a Woman's Life—Must be an - Equal—Courtship Beautiful,</td> - <td class="pagno"><a href="#Page_400">400</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Marriage.</td></tr> -<tr> - <td class="text">Marriage a Solemn Spectacle—Human Happiness ever accompanied by - Sorrow—Loving Trust of Woman—Importance of the Act—Marriage the - Entrance to a New World—Influence of a Wife's Moral - Character—Discipline of the Affections—Marriage a - Necessity—Marriage should be made a Study—Why Disappointments - arise—Marriage a Real and Earnest Affair,</td> - <td class="pagno"><a href="#Page_408">408</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Single Life.</td></tr> -<tr> - <td class="text">Marriage universally expected—Happiness of Single Life—Matrimony - brings Cares as well as Joys—Marriage not the Chief End of - Life—Marriage the More Preferable State—Jeremy Taylor's Contrast of - the Two States—Early Marriages Injudicious—Why Some remain Single,</td> - <td class="pagno"><a href="#Page_416">416</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Married Life.</td></tr> -<tr> - <td class="text">Marriage the Bond of Social Order—Influence of a Good Wife—Nature - of the Marriage Tie—Gold can not purchase Love—Unhappy - Marriages—Human to see the Good Side of Things past—Happiness found - in consulting the Happiness of Others—Elevating Influence of - Marriage,</td> - <td class="pagno"><a href="#Page_422">422</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Duties of Married Life.</td></tr> -<tr> - <td class="text">Duty of Married Life can not be shaken off—Marriage does not change - human Nature—Love not the Only Requisite of Domestic - Felicity—Chance to make or mar Life—Danger from - Familiarity—Patience demanded—Must expect Imperfections—Must seek - the Happiness of Others—Duty of forgetting Self,</td> - <td class="pagno"><a href="#Page_429">429</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Trials of Married Life.</td></tr> -<tr> - <td class="text">Trials to be expected—Death of Wedded Love—Daily Life the Test of - Married Love—Domestic Happiness reached through Trials—Must learn - to bear with the Faults of Each Other—Imperfections of Character - make the Strongest Claims on our Love—Many Trials arise from - Mistaken Notions as to Economy—Necessity of having a Home,</td> - <td class="pagno"><a href="#Page_436">436</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Husband and Wife.</td></tr> -<tr> - <td class="text">True Marriage the Growth of Years—There must be a Mutual - Self-sacrifice—Keep Faults to yourself—Constant Tenderness and Care - necessary—Proofs of Affection should be granted—Duty of - Husbands—Duty of Wives—Man desires Woman's Sympathy and Love—Wives - should consult Husbands' Taste,</td> - <td class="pagno"><a href="#Page_443">443</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Jealousy.</td></tr> -<tr> - <td class="text">Baseness of this Passion—Distinction between Jealousy and - Envy—Jealousy preferable to Envy—Jealousy assumes Many Forms—No - One willing to Acknowledge Jealousy—Jealousy a Deadly - Thing—Suspicion an Enemy to Happiness,</td> - <td class="pagno"><a href="#Page_449">449</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Regret.</td></tr> -<tr> - <td class="text">Regret a Sad Word—All have felt it—The Profoundest Sorrows - self-wrought—Death an Occasion of Much Regret—Shadowed Lives—How - to escape regret,</td> - <td class="pagno"><a href="#Page_454">454</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Memory.</td></tr> -<tr> - <td class="text">Memory the Noblest Gift of Providence—Memory the Golden - Cord—Treasure of a Good Memory—Memory of Past Days—Slight Things - suffice to recall Past Memories—The Reminiscences of Youth—Memory - sometimes Painful—Memory crowds Years into Moments,</td> - <td class="pagno"><a href="#Page_458">458</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Hope.</td></tr> -<tr> - <td class="text">Hope accomplishes All Things—Moderate Hope Helpful—Sustaining Power - of Hope—Should only hope for Probable Things—Hope ever with - us—Hope lives in the Future—The Morality of Hope—A True Hope ever - Present—Hopes and Fears—Rise above Trouble,</td> - <td class="pagno"><a href="#Page_465">465</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Prosperity.</td></tr> -<tr> - <td class="text">Prosperity the Test of Character—A Degree of Prosperity to be - reasonably hoped for—Continuous Prosperity not a Good Thing—How to - prosper—Prosperity and Happiness not Identical—Early Adversity the - Foundation of Future Prosperity—Hardships a Good Thing,</td> - <td class="pagno"><a href="#Page_472">472</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Trifles.</td></tr> -<tr> - <td class="text">Details Important—Trifles make Success—No Such Thing as Trifles in - Life—Trifles make the Difference between First and Second Class - Work—Unhappiness of Life caused by Trifles—Trifles make an - Influence,</td> - <td class="pagno"><a href="#Page_477">477</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Leisure.</td></tr> -<tr> - <td class="text">Spare Moments the Gold-dust of Time—Time our Estate—What can be - done in Leisure Time—Busiest Persons have always the Most Time—Time - can not be recalled—Effort required to employ Time Rightly—Death - teaches the Value of Time,</td> - <td class="pagno"><a href="#Page_482">482</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Happiness.</td></tr> -<tr> - <td class="text">Happiness the Principal Thing—Deceitfulness of Happiness—Happiness - like To-morrow—Wealth and Fame not Necessary to Happiness—Can not - control our Outward Surroundings—Circumstances not essential to - Happiness—Disposition to enjoy Life what is wanted—Enjoy Present - Surroundings—Content is Happiness—Must seek for Happiness in the - Right Way,</td> - <td class="pagno"><a href="#Page_488">488</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />True Nobility.</td></tr> -<tr> - <td class="text">True Nobility often counterfeited—Man not rated by his - Possessions—Greatness often Obscure—Some Great in Evil—Influence - of Noble Principles—True Nobility Modest in Expression—Nobility of - Character Reverential—True Nobility within Reach of All,</td> - <td class="pagno"><a href="#Page_494">494</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />A Good Name.</td></tr> -<tr> - <td class="text">A Good Name the Richest Possession—Based on Permanent - Excellence—The Result of Individual Exertion—Influence of Youth on - Life—Rewards of possessing a Good Name—Evil of being devoid of it,</td> - <td class="pagno"><a href="#Page_501">501</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Meditation.</td></tr> -<tr> - <td class="text">Meditation the Soul's Perspective Glass—Must learn to subdue the - Impulses—Meditation the Counselor of the Mental Powers—Guard - against Impure Thoughts—Duty of Thinking,</td> - <td class="pagno"><a href="#Page_507">507</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Principles.</td></tr> -<tr> - <td class="text">Principles the Springs of our Actions—Danger of Loose - Principles—Good Principles ever acting—False Principles,</td> - <td class="pagno"><a href="#Page_512">512</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Opportunity.</td></tr> -<tr> - <td class="text">Must Rightly use Small Opportunities—Opportunity and Ability—All - have a Few Opportunities—Must not wait for Opportunity,</td> - <td class="pagno"><a href="#Page_516">516</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Duty.</td></tr> -<tr> - <td class="text">Duty ever Present with us—Duty based on Justice—We must will to do - our Duty—Duty and Might—Duty does not fear Censure,</td> - <td class="pagno"><a href="#Page_520">520</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Trials.</td></tr> -<tr> - <td class="text">Life Full of Trials—Joy and Sorrow near together—Trials sent for - our Good—Wisdom won by Trials—Man like a Sword—Never meet Trouble - Half Way—Sorrow should remind us of God,</td> - <td class="pagno"><a href="#Page_524">524</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Sickness.</td></tr> -<tr> - <td class="text">Sickness draws us near to God—Sickness softens the Heart—Sickness - renders us All Equals—The Blessings of Sickness—Sickness and - Health—Discipline of a Sick-bed,</td> - <td class="pagno"><a href="#Page_529">529</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Sorrow.</td></tr> -<tr> - <td class="text">Sorrows gather around Great Souls—Sorrows make the Mind Genial—Life - abounds in Sorrowful Scenes—Sorrow the Noblest of - Discipline—Christianity a Religion of Sorrow—Suffering must be - patiently submitted to—Sorrow sometimes too Sacred to be spoken - of—Must not give way to Causeless Sorrow,</td> - <td class="pagno"><a href="#Page_532">532</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Poverty.</td></tr> -<tr> - <td class="text">Poverty a Valued Discipline—Evils of Poverty Imaginary—Genius a - Gift of Poverty—The Advantages of struggling with Poverty—Poverty - the Test of Civility—Real Wants of Mankind but Few—Misfortune of - beginning Life Rich—Poverty of the Mind Most Deplorable,</td> - <td class="pagno"><a href="#Page_539">539</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Affliction.</td></tr> -<tr> - <td class="text">The Elasticity of the Human Mind—Affliction a School of - Virtue—Adversity the Touchstone of Character—The Uncertainty of - Human Life—Suffering Divinely appointed—Thought when Death comes,</td> - <td class="pagno"><a href="#Page_545">545</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Disappointments.</td></tr> -<tr> - <td class="text">Disappointments Divinely appointed—Disappointments the Lot of - Man—Shadowed Lives—Many disappointed because they do not look for - Happiness in the Right Way—Must meet Disappointments Bravely—Must - be accepted with Resignation—Disappointments sometimes arise from - Undue Expectations—Time disappoints our Cherished plans—Life a - Variegated Scene,</td> - <td class="pagno"><a href="#Page_552">552</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Failure.</td></tr> -<tr> - <td class="text">Ultimate Success attained through Present Failure—Failures for our - Own Good—The True Hero perseveres in Spite of Failure—Do not give - Way to Despair—No One succeeds in All his Undertakings—Many ruined - by Early Success—How to view Past Mistakes—Sorrows of Mankind - traced to Blighted Hopes—The Brave-hearted Man rises Superior to - Present Difficulties,</td> - <td class="pagno"><a href="#Page_557">557</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Despondency.</td></tr> -<tr> - <td class="text">Dark Hours as well as Bright Ones—Dire Effects of Despair—Influence - of Hope—Duty of resisting Despondency—Despondency a Failure of - Duty—To give Way to Despair not Manly—Lesson from Nature—Causeless - Depression of Spirits—Human Nature to see the Dark Side,</td> - <td class="pagno"><a href="#Page_565">565</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Faith.</td></tr> -<tr> - <td class="text">Faith the Prophet of the Soul—Faith a Necessity—Faith a Reasonable - Thing—Faith ever with us—Difference between Morality and - Faith—Faith expands the Intellect—Must not judge the Outward - Manifestations of Faith—Faith and Works,</td> - <td class="pagno"><a href="#Page_570">570</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Worship.</td></tr> -<tr> - <td class="text">Necessity of Prayer—Prayer arises from the Heart—Prayer and Outward - Action—Prayer the Password to Heaven—Family Worship—Necessity of - Daily Worship—Family Prayers knit together the Home—We often pray - Improperly—What God looketh at in Prayers—The Lord's Prayer,</td> - <td class="pagno"><a href="#Page_575">575</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Religion.</td></tr> -<tr> - <td class="text">Religion binds Man to God—True Religion a Noble Thing—Effect of - Religion—Religion Full of Joys—Religion a Natural Thing—Religion - not established by Reason—Sorrow for Sin—Three Modes of bearing - Ills of Life—Surrounded by Motives to Religion—Religion a Refining - Influence—Religion teaches the Dignity of Common Life—Religion - enforces the doing of Common Duties,</td> - <td class="pagno"><a href="#Page_581">581</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />God in Nature.</td></tr> -<tr> - <td class="text">"The Heavens proclaim the Glory of God"—The Gospel written on - Nature—Distinguishing Features of God's Works—Study of Nature leads - to True Religion—Plan running through Nature's Works—Wondrous - Natural Scenes conduce to a Proper View of God,</td> - <td class="pagno"><a href="#Page_588">588</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />The Bible.</td></tr> -<tr> - <td class="text">Eulogy of the Bible—The Bible the Oldest Monument Extant—The Bible - Adapted to Every Condition—The Bible the Foundation of our Religious - Faith—The Bible our Constant Attendant—The Bible a Tried Book—The - Scriptures Adapted to All Times of Life—The Bible gives us a Sure - Foundation to stand upon,</td> - <td class="pagno"><a href="#Page_592">592</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Future Life.</td></tr> -<tr> - <td class="text">Importance of this Question—Changes of the Seasons proving Future - Life—Men at All Times have pondered the Question of Death—Tenable - Ground for the Hope of Future Life—Visions on Death-beds,</td> - <td class="pagno"><a href="#Page_596">596</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />Time and Eternity.</td></tr> -<tr> - <td class="text">Insignificance of Man as compared to Eternity—The Hour-glass - Emblematical of the World—The Closing Year of our Life—Transitory - Period of Human Life—The Vanities and Contentions of Life viewed - from the Stand-point of Eternity,</td> - <td class="pagno"><a href="#Page_599">599</a></td> -</tr> - -<tr><td colspan="2" class="chap"><br />The Evening of Life.</td></tr> -<tr> - <td class="text">The Beauty of Age—Different Ages of Life contrasted—In the - Realities of Life we lose Sight of the Dreams of Youth—Age should - present the Grandest Thoughts—Age has no Terror to those who see it - near—The True Man does not wish to be a Child again—Death the - Transition Stage to a More Glorious and Perfect Life—In Death we are - All Equal—Should Cultivate Cheerful Thoughts about Death—Poem on - Death,</td> - <td class="pagno"><a href="#Page_602">602</a></td> -</tr> - -</table> - -<div class="pagenum"><a name="Page_21" id="Page_21">{21}</a></div> - -<div class="image-center"> - <img src="images/goldengems.jpg" width="250" height="112" alt="Golden Gems"/> -</div> - -<h2>Life</h2> - -<div class="image-center"> - <img src="images/ch-025.jpg" width="50" height="20" alt="Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-w.jpg" width="50" height="105" alt="W"/> -</div> - -<p class="drop-cap"><span class="uppercase">We</span> -can conceive of no spectacle better calculated -to lead the mind to serious reflections -than that of an aged person, who has misspent -a long life, and who, when standing -near the end of life's journey, looks down -the long vista of his years, only to recall opportunities -unimproved. Now that it is all too late, he can -plainly see where he passed by in heedless haste the -real "gems of life" in pursuit of the glittering gewgaws -of pleasure, but which, when gained, like the -apples of Sodom, turned to ashes in his very grasp. -What a different course would he pursue would time -but turn backwards in his flight and he be allowed -to commence anew to weave the "tangled web of -life." But this is not vouchsafed him. Regrets are -useless, save when they awaken in the minds of -youth a wish to avoid errors and a desire to gather -only the true "jewels of life."</p> - -<p><span class="pagenum"><a name="Page_22" id="Page_22">{22}</a></span> -Life, with its thousand voices wailing and exulting, -reproving and exalting, is calling upon you. -Arouse, and gird yourself for the race. Up and onward, -and</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent7">"Waking,</div> - <div class="verse">Be awake to sleep no more."</div> - </div> -</div> -</div> - -<p>Not alone by its ultimate destiny, but by its immediate -obligations, uses, enjoyment, and advantages, -must be estimated the infinite and untold value of life. -It is a great mission on which you are sent. It is -the choicest gift in the bounty of heaven committed -to your wise and diligent keeping, and is associated -with countless benefits and priceless boons which -heaven alone has power to bestow. But, alas! its -possibilities for woe are equal to those of weal.</p> - -<p>It is a crowning triumph or a disastrous defeat, -garlands or chains, a prison or a prize. We need -the eloquence of Ulysses to plead in our behalf, the -arrows of Hercules to do battle on our side. It is -of the utmost importance to you to make the journey -of life a successful one. To do so you must begin -with right ideas. If you are mistaken in your present -estimates it is best to be undeceived at the first, -even though it cast a shadow on your brow. It is -true, that life is not mean, but it is grand. It is also -a real and earnest thing. It has homely details, -painful passages, and a crown of care for every brow.</p> - -<p>We seek to inspire you with a wish and a will to -meet it with a brave spirit. We seek to point you -to its nobler meanings and its higher results. The -tinsel with which your imagination has invested it -<span class="pagenum"><a name="Page_23" id="Page_23">{23}</a></span> -will all fall off of itself so soon as you have fairly -entered on its experience. So we say to you, take -up life's duties now, learn something of what life -is before you take upon yourself its great responsibilities.</p> - -<p>Great destinies lie shrouded in your swiftly passing -hours; great responsibilities stand in the passages -of every-day life; great dangers lie hidden in -the by-paths of life's great highway; great uncertainty -hangs over your future history. God has given you -existence, with full power and opportunity to improve -it and be happy; he has given you equal power to -despise the gift and be wretched; which you will do -is the great problem to be solved by your choice and -conduct. Your bliss or misery in two worlds hangs -pivoted in the balance.</p> - -<p>With God and a wish to do right in human life -it becomes essentially a noble and beautiful thing. -Every youth should form at the outset of his career -the solemn purpose to make the most and the best -of the powers which God has given him, and to turn -to the best possible account every outward advantage -within his reach. This purpose must carry with it -the assent of the reason, the approval of the conscience, -the sober judgment of the intellect. It -should thus embody within itself whatever is vehement -in desire, inspiring in hope, thrilling in enthusiasm, -and intense in desperate resolve. To live -a life with such a purpose is a peerless privilege, -no matter at what cost of transient pain or unremitting -toil.</p> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">{24}</a></span> -It is a thing above professions, callings, and creeds. -It is a thing which brings to its nourishment all good, -and appropriates to its development of power all evil. -It is the greatest and best thing under the whole -heavens. Place can not enhance its honor; wealth -can not add to its value. Its course lies through -true manhood and womanhood; through true fatherhood -and motherhood; through true friendship and -relationship of all legitimate kinds—of all natural -sorts whatever. It lies through sorrow and pain and -poverty and all earthly discipline. It lies through -unswerving trust in God and man. It lies through -patient and self-denying heroism. It lies through -all heaven prescribed and conscientious duty; and it -leads as straight to heaven's brightest gate as the -path of a sunbeam leads to the bosom of a flower.</p> - -<p>Many of you to-day are just starting on the duties -of active life. The volume of the future lies -unopened before you. Its covers are illuminated by -the pictures of fancy, and its edges are gleaming -with the golden tints of hope. Vainly you strive to -loosen its wondrous clasp; 'tis a task which none but -the hand of Time can accomplish. Life is before -you—not earthly life alone, but life; a thread running -interminably through the warp of eternity. It -is a sweet as well as a great and wondrous thing. -Man may make life what he pleases and give it as -much worth, both for himself and others, as he has -energy for.</p> - -<p>The journey is a laborious one, and you must not -expect to find the road all smooth. And whether -<span class="pagenum"><a name="Page_25" id="Page_25">{25}</a></span> -rich or poor, high or low, you will be disappointed if -you build on any other foundation. Take life like -a man; take it just as though it was as it is—an -earnest, vital, essential affair. Take it just as though -you personally were born to the task of performing -a merry part in it—as though the world had waited -for your coming. Live for something, and for something -worthy of life and its capabilities and opportunities, -for noble deeds and achievements. Every -man and every woman has his or her assignments in -the duties and responsibilities of daily life. We are -in the world to make the world better, to lift it up to -higher levels of enjoyment and progress, to make -the hearts and homes brighter and happier by devoting -to our fellows our best thoughts, activities, -and influences.</p> - -<p>It is the motto of every true heart and the genius -of every noble life that no man liveth to himself—lives -chiefly for his own selfish good. It is a law of our -intellectual and moral being that we promote our own -real happiness in the exact proportions we contribute -to the comfort and happiness of others. Nothing -worthy the name of happiness is the experience of -those who live only for themselves, all oblivious to -the welfare of their fellows. That only is the true -philosophy which recognizes and works out the principle -in daily life that—</p> - -<div class="stanza"> -<div class="center small">"Life was lent for noble deeds."</div> -</div> - -<p>Life embraces in its comprehensiveness a just return -of failure and success as the result of individual -<span class="pagenum"><a name="Page_26" id="Page_26">{26}</a></span> -perseverance and labor. Live for something definite -and practical; take hold of things with a will, and -they will yield to you and become the ministers of -your own happiness and that of others. Nothing -within the realm of the possible can withstand the -man or woman who is intelligently bent on success. -Every person carries within the key that unlocks -either door of success or failure. Which shall it -be? All desire success; the problem of life is its -winning.</p> - -<p>Strength, bravery, dexterity, and unfaltering nerve -and resolution must be the portion and attribute of -those who resolve to pursue fortune along the rugged -road of life. Their path will often lie amid rocks -and crags, and not on lawns and among lilies. A -great action is always preceded by a great purpose. -History and daily life are full of examples to show -us that the measure of human achievements has -always been proportional to the amount of human -daring and doing. Deal with questions and facts of -life as they really are. What can be done, and is -worth doing, do with dispatch; what can not be done, -or would be worthless when done, leave for the idlers -and dreamers along life's highway.</p> - -<p>Life often presents us with a choice of evils instead -of good; and if any one would get through -life honorably and peacefully he must learn to bear -as well as forbear, to hold the temper in subjection -to the judgment, and to practice self-denial in small -as well as great things. Human life is a watch-tower. -It is the clear purpose of God that every one—the -<span class="pagenum"><a name="Page_27" id="Page_27">{27}</a></span> -young especially—should take their stand on this -tower, to look, listen, learn, wherever they go and -wherever they tarry. Life is short, and yet for you -it may be long enough to lose your character, your -constitution, or your estate; or, on the other hand, -by diligence you can accomplish much within its -limits.</p> - -<p>If the sculptor's chisel can make impressions -on marble in a few hours which distant eyes shall -read and admire, if the man of genius can create -work in life that shall speak the triumph of mind a -thousand years hence, then may true men and women, -alive to the duty and obligations of existence, do infinitely -more. Working on human hearts and destinies, -it is their prerogative to do imperishable work, -to build within life's fleeting hours monuments that -shall last forever. If such grand possibilities lie -within the reach of our personal actions in the world -how important that we live for something every hour -of our existence, and for something that is harmonious -with the dignity of our present being and the grandeur -of our future destiny!</p> - -<p>A steady aim, with a strong arm, willing hands, -and a resolute will, are the necessary requisites to -the conflict which begins anew each day and writes -upon the scroll of yesterday the actions that form -one mighty column wherefrom true worth is estimated. -One day's work left undone causes a break -in the great chain that years of toil may not be able -to repair. Yesterday was ours, but it is gone; today -is all we possess, for to-morrow we may never -<span class="pagenum"><a name="Page_28" id="Page_28">{28}</a></span> -see; therefore, in the golden hour of the present -the seeds are planted whereby the harvest for good -or evil is to be reaped.</p> - -<p>To endure with cheerfulness, hoping for little, -asking for much, is, perhaps, the true plan. Decide -at once upon a noble purpose, then take it up -bravely, bear it off joyfully, lay it down triumphantly. -Be industrious, be frugal, be honest, deal with kindness -with all who come in your way, and if you do -not prosper as rapidly as you would wish depend -upon it you will be happy.</p> - -<p>The web of life is drawn into the loom for us, -but we weave it ourselves. We throw our own shuttle -and work our own treadle. The warp is given -us, but the woof we furnish—find our own materials, -and color and figure it to suit ourselves. Every man -is the architect of his own house, his own temple of -fame. If he builds one great, glorious, and honorable, -the merit and the bliss are his; if he rears a -polluted, unsightly, vice-haunted den, to himself the -shame and misery belongs.</p> - -<p>Life is often but a bitter struggle from first to -last with many who wear smiling faces and are ever -ready with a cheerful word, when there is scarcely a -shred left of the hopes and opportunities which for -years promised happiness and content. But it is -human still to strive and yearn and grope for some -unknown good that shall send all unrest and troubles -to the winds and settle down over one's life with a -halo of peace and satisfaction. The rainbow of hope -is always visible in the future. Life is like a winding -<span class="pagenum"><a name="Page_29" id="Page_29">{29}</a></span> -lane—on either side bright flowers and tempting -fruits, which we scarcely pause to admire or taste, -so eager are we to pass to an opening in the distance, -which we imagine will be more beautiful; but, -alas! we find we have only hastened by these tempting -scenes to arrive at a desert waste.</p> - -<p>We creep into childhood, bound into youth, sober -into manhood, and totter into old age. But through -all let us so live that when in the evening of life the -golden clouds rest sweetly and invitingly upon the -golden mountains, and the light of heaven streams -down through the gathering mists of death, we may -have a peaceful and joyous entrance into that world -of blessedness, where the great riddle of life, whose -meaning we can only guess at here below, will be -unfolded to us in the quick consciousness of a soul -redeemed and purified.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Home</h2> - -<div class="image-center"> - <img src="images/ch-033.jpg" width="63" height="20" alt="Home"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent7">"Home is the resort</div> - <div class="verse">Of love, of joy, of peace and plenty, where,</div> - <div class="verse">Supporting and supported, polished friends</div> - <div class="verse">And dear relations mingle into bliss."</div> - </div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-h.jpg" width="50" height="121" alt="H"/> -</div> - -<p class="drop-cap"><span class="uppercase">Home!</span> -That word touches every fiber of the -soul, and strikes every chord of the human -heart with its angelic fingers. Nothing but -death can break its spell. What tender associations -are linked with home! What pleasing -<span class="pagenum"><a name="Page_30" id="Page_30">{30}</a></span> -images and deep emotions it awakens! It calls up -the fondest memories of life, and opens in our nature -the purest, deepest, richest gush of consecrated -thought and feeling.</p> - -<p>To the little child, home is his world—he knows -no other. The father's love, the mother's smile, the -sister's embrace, the brother's welcome, throw about -his home a heavenly halo, and make it as attractive -to him as the home of angels. Home is the spot -where the child pours out all his complaint, and it is -the grave of all his sorrows. Childhood has its sorrows -and its grievances; but home is the place where -these are soothed and banished by the sweet lullaby -of a fond mother's voice.</p> - -<p>Ask the man of mature years, whose brow is furrowed -by care, whose mind is engrossed in business,—ask -him what is home. He will tell you: "It is a -place of rest, a haven of content, where loved ones -relieve him of the burden of every-day life, too heavy -to be continuously borne, from whence, refreshed and -invigorated, he goes forth to do battle again."</p> - -<p>Ask the lone wanderer as he plods his weary -way, bent with the weight of years and white with -the frosts of age,—ask him what is home. He will -tell you: "It is a green spot in memory, an oasis in -the desert, a center about which the fondest recollection -of his grief-oppressed heart clings with all the -tenacity of youth's first love. It was once a glorious, -a happy reality; but now it rests only as an image -of the mind."</p> - -<p>Wherever the heart wanders it carries the thought -<span class="pagenum"><a name="Page_31" id="Page_31">{31}</a></span> -of home with it. Wherever by the rivers of Babylon -the heart feels its loss and loneliness, it hangs its -harp upon the willows, and weeps. It prefers home -to its chief joy. It will never forget it; for there -swelled its first throb, there were developed its first -affections. There a mother's eye looked into it, there -a father's prayer blessed it, there the love of parents -and brothers and sisters gave it precious entertainment. -There bubbled up, from unseen fountains, -life's first effervescing hopes. There life took form -and consistence. From that center went out all its -young ambition. Towards that focus return its concentrating -memories. There it took form and fitted -itself to loving natures; and it will carry that impress -wherever it may go, unless it becomes polluted by -sin or makes to itself another home sanctified by a -new and more precious affection.</p> - -<p>There is one vision that never fades from the -soul, and that is the vision of mother and of home. -No man in all his weary wanderings ever goes out -beyond the overshadowing arch of home. Let him -stand on the surf-beaten coast of the Atlantic, or -roam over western wilds, and every dash of the wave -or murmur of the breeze will whisper home, sweet -home! Let him down amid the glaciers of the north, -and even there thoughts of home, too warm to be -chilled by the eternal frosts, will float in upon him. -Let him rove through the green, waving groves and -over the sunny slopes of the south, and in the smile -of the soft skies, and in the kiss of the balmy breeze, -home will live again. Let prosperity reward his every -<span class="pagenum"><a name="Page_32" id="Page_32">{32}</a></span> -exertion, and wealth and affluence bring round him -all the luxury of the earth, yet in his marble palace -will rise unforbidden the vision of his childhood's -home. Let misfortune overtake him; let poverty be -his portion, and hunger press him; still in troubled -dreams will his thoughts revert to his olden home.</p> - -<p>If you wanted to gather up all tender memories, -all lights and shadows of the heart, all banquetings -and reunions, all filial, fraternal, paternal, conjugal -affections, and had only just four letters to spell out -all height and depth, and length and breadth, and -magnitude and eternity of meaning, you would write -it all out with the four letters that spell Home.</p> - -<p>What beautiful and tender associations cluster -thick around that word! Compared with it, wealth, -mansion, palace, are cold, heartless terms. But -home,—that word quickens every pulse, warms the -heart, stirs the soul to its depths, makes age feel -young again, rouses apathy into energy, sustains the -sailor in his midnight watch, inspires the soldier with -courage on the field of battle, and imparts patient -endurance to the worn-out sons of toil.</p> - -<p>The thought of it has proved a sevenfold shield -to virtue; the very name of it has a spell to call back -the wanderer from the path of vice; and, far away -where myrtles bloom and palm-trees wave, and the -ocean sleeps upon coral strands, to the exile's fond -fancy it clothes the naked rock, or stormy shore, -or barren moor, or wild height and mountain, with -charms he weeps to think of, and longs once more -to see.</p> - -<p><span class="pagenum"><a name="Page_33" id="Page_33">{33}</a></span> -Every home should be as a city set on a hill, that -can not be hid. Into it should flock friends and -friendship, bringing the light of the world, the stimulus -and the modifying power of contact with various -natures, the fresh flowers of feeling gathered from -wide fields. Out of it should flow benign charities, -pleasant amenities, and all those influences which -are the natural offspring of a high and harmonious -home-life.</p> - -<p>The home is the fountain of civilization. Our -laws are made in the home. The things said there -give bias to character far more than do sermons and -lectures, newspapers and books. No other audience -are so susceptible and receptive as those gathered -about the table and fireside; no other teachers have -the acknowledged and divine right to instruct that is -granted without challenge to parents. The foundation -of our national life is under their hand. They -can make it send forth waters bitter or sweet, for the -death or the healing of the people.</p> - -<p>The influences of home perpetuate themselves. -The gentle graces of the mother live in the daughter -long after her head is pillowed in the dust of death; -and the fatherly kindness finds its echoes in the -nobility and character of sons who come to wear his -mantle and fill his place. While, on the other hand, -from an unhappy, misgoverned, and ill-ordered home, -go forth persons who shall make other homes miserable, -and perpetuate the sorrows and sadness, the -contentions and strifes, which have made their own -early lives miserable. In every proper sense in which -<span class="pagenum"><a name="Page_34" id="Page_34">{34}</a></span> -home can be considered, it is a powerful stimulant to -noble actions and a high and pure morality. So valuable -is this love of home that every man should -cherish it as the apple of his eye. As he values his -own moral worth, as he prizes his country, the peace -and happiness of the world; yea, more, as he values -the immortal interests of man, he should cherish and -cultivate a strong and abiding love of home.</p> - -<p>Home has voices of experience and hearts of genuine -holy love, to instruct you in the way of life, and -to save you from a sense of loneliness as you gradually -discover the selfishness of mankind. Home has -its trials, in which are imaged forth the stern struggles -of your after years, that your character may gain -strength and manifestation, for which purpose they -are necessary; they open the portals of his heart, -that the jewels otherwise concealed in its hidden -depths may shine forth and shed their luster on the -world. Home has its duties, to teach you how to -act on your own responsibilities. Home gradually -and greatly increases its burdens, so that you may -acquire strength to endure without being overtasked. -Home is a little world, in which the duties of the -great world are daily rehearsed.</p> - -<p>He who has no home has not the sweetest pleasures -of life. He feels not the thousand endearments -that cluster around that hallowed spot, to fill the -void of his aching heart, and while away his leisure -moments in the sweetest of life's enjoyments. Is -misfortune your lot, you will find a friendly welcome -from hearts beating true to your own. The chosen -<span class="pagenum"><a name="Page_35" id="Page_35">{35}</a></span> -partner of your toil has a smile of approbation when -others have deserted you, a hand of hope when all -others refuse, and a heart to feel your sorrows as -her own. No matter how humble that home may be, -how destitute its stores, or how poorly its inmates -may be clad, if true hearts dwell there, it is still a -home.</p> - -<p>Of all places on earth, home is the most delicate -and sensitive. Its springs of action are subtle and -secret. Its chords move with a breath. Its fires are -kindled with a spark. Its flowers are bruised with -the least rudeness. The influences of our homes -strike so directly on our hearts that they make sharp -impressions. In our intercourse with the world we -are barricaded, and the arrows let fly at our hearts -are warded off; but not so with us at home. Here -our hearts wear no covering, no armor. Every arrow -strikes them; every cold wind blows full upon them; -every storm beats against them. What, in the world, -we would pass by in sport, in our homes would wound -us to the quick. Very little can we bear at home, for -it is a sensitive place.</p> - -<p>If we would have a true home, we must guard -well our thoughts and actions. A single bitter word -may disquiet the home for a whole day; but, like -unexpected flowers which spring up along our path -full of freshness, fragrance, and beauty, so do kind -words and gentle acts and sweet disposition make -glad the home where peace and blessing dwell. No -matter how humble the abode, if it be thus garnished -with grace and sweetened by kindness and smiles, -<span class="pagenum"><a name="Page_36" id="Page_36">{36}</a></span> -the heart will turn lovingly towards it from all the -tumults of the world, and home, "be it ever so -humble," will be the dearest spot under the sun.</p> - -<p>There is no happiness in life, there is no misery, -like that growing out of the disposition which consecrates -or desecrates a home. "He is happiest, -be he king or peasant, who finds peace at home." -Home should be made so truly home that the weary, -tempted heart could turn towards it anywhere on -the dusty highways of life, and receive light and -strength. It should be the sacred refuge of our lives, -whether rich or poor.</p> - -<p>The affections and loves of home are graceful -things, especially among the poor. The ties that -bind the wealthy and proud to home may be forged -on earth, but those which link the poor man to his -humble hearth are of the true metal, and bear the -stamp of heaven. These affections and loves constitute -the poetry of human life, and so far as our -present existence is concerned, with all the domestic -relations, are worth more than all other social ties. -They give the first throb to the heart, and unseal the -deep fountains of its love. Homes are not made up -of material things. It is not a fine house, rich furniture, -a luxurious table, a flowery garden, and a -superb carriage, that make a home. Vastly superior -to this is a true home. Our ideal homes should be -heart-homes, in which virtue lives and love-flowers -bloom and peace-offerings are daily brought to its -altars. It is made radiant within with every social -virtue, and beautiful without by those simple adornments -<span class="pagenum"><a name="Page_37" id="Page_37">{37}</a></span> -with which nature is every-where so prolific. -The children born in such homes will leave them with -regret, and come back to them in after life as pilgrims -to a holy shrine. The towns on whose hills and in -whose vales such homes are found will live forever in -the hearts of its grateful children.</p> - -<p>How easy it is to invest homes with true elegance, -which resides not with the upholsterer or draper! It -exists in the spirit presiding over the apartments of -the dwelling. Contentment must be always most -graceful; it sheds serenity over the scenes of its -abode; it transforms a waste into a garden. The -house lighted by those imitations of a nobler and -brighter life may be wanting much which the discontented -may desire, but to its inhabitants it will be a -palace far outvying the Oriental in beauty.</p> - -<p>There is music in the word Home. To the old it -brings a bewitching strain from the harp of memory, -to the middle-aged it brings up happy thoughts, -while to the young it is a reminder of all that is near -and dear to them. Our hearts turn with unchangeable -love and longing to the dear old home which -sheltered us in childhood. Kind friends may beckon -us to newer scenes, and loving hearts may bind us -fast to other pleasant homes; but we love to return -to the home of our childhood. It may be old and -rickety to the eyes of strangers; the windows may -have been broken and patched long ago, and the -floor worn through; but it is still the old home from -out of which we looked at life with hearts full of -hope, building castles which faded long ago. Here -<span class="pagenum"><a name="Page_38" id="Page_38">{38}</a></span> -we watched life come and go; here we folded still, -cold hands over hearts as still, that once beat full -of love for us.</p> - -<p>Even as the sunbeam is composed of millions of -minute rays, the home-life must be constituted of -little tendernesses, kind looks, sweet laughter, gentle -words, loving counsels. It must not be like the torch -blaze of natural excitement, which is easily quenched, -but like the serene, chastened light, which burns as -safely in the dry east wind as in the stillest atmosphere. -Let each bear the other's burden the while; -let each cultivate the mutual confidence which is a -gift capable of increase and improvement, and soon -it will be found that kindness will spring up on every -side, displacing unsuitability, want of mutual knowledge, -even as we have seen sweet violets and primroses -dispelling the gloom of the gray sea-rocks.</p> - -<p>The sweetest type of heaven is home. Nay, -heaven itself is the home for whose acquisition we -are to strive most strongly. Home in one form or -another is the great object of life. It stands at the -end of every day's labor, and beckons us to its -bosom; and life would be cheerless and meaningless -did we not discern across the river that divides it -from the life beyond glimpses of the pleasant mansions -prepared for us. Yes, heaven is the home -towards which those who have lived aright direct -their steps when wearied by the toils of life. There -the members of the homes on earth, separated here, -will meet again, to part no more.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_39" id="Page_39">{39}</a></div> - -<h2>Home Circle</h2> - -<div class="image-center"> - <img src="images/ch-043.jpg" width="140" height="20" alt="Home Circle"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -home circle may be, ought to be, the most -delightful place on earth, the center of the -purest affections and most desirable associations, -as well as of the most attractive and -exalted beauties to be found this side of paradise. -Nothing can excel in beauty and sublimity the quietude, -peace, harmony, affection, and happiness of a -well-ordered family, where virtue is nurtured and -every good principle fostered and sustained.</p> - -<p>The home circle is the nursery of affection. It -is the Eden of young attachments, and here should -be planted and tended all the germs of love, every -seed that shall ever sprout in the heart; and how -carefully should they be tended! how guarded against -the frosts of jealousy, anger, envy, pride, vanity, and -ambition! how rooted in the best soil of the heart, -and nourished and cultivated by the soul's best husbandry!</p> - -<p>Here is the heart's garden. Its sunshine and -flowers are here. All its beautiful, all its lovely -things are here. And here should be expended care, -toil, effort, patience, and whatever may be necessary -to make them still more lovely. It is around the -memories of the home circle that cluster the happiest -and sometimes the saddest of the recollections of -youth. There is the thought of brother and sister, -perhaps now gone forever; of childish sorrow and -grief; of the mother's prayer and the father's blessing. -<span class="pagenum"><a name="Page_40" id="Page_40">{40}</a></span> -Do you wonder that these memories, both bitter -and sweet, linger in the chambers of the mind -long after those of the busy years of maturity have -faded away before the approach of age? With what -assiduity ought all who have arrived at the years of -maturity strive to make their homes pleasant—and -especially is this true of parents—so that its members -when they go from thence will carry with them -thoughts that through all the weary years that are -before them will afford a pleasant retreat for them -when well-nigh wearied with the care which comes -with increasing years.</p> - -<p>We can not honor with too deep a reverence the -home affections; we can not cultivate them with too -great a care; we can not cherish them with too much -solicitude. There is the center of our present happiness, -the springs of our deepest and strongest tides -of joy. When the home affections are duly cultivated -all others follow or grow out of them as a natural -consequence. If any would have fervent and noble -affections, such as give power and glory to the human -heart, such as sanctify the soul and make it -supremely beautiful, such as an angel might covet -without shame, let him cultivate all the feelings that -originate, as from a radiant point, in the home circle.</p> - -<p>The true flower of home love requires for its -development the aid of every member of the home -circle. The tears of sympathy as well as the sunshine -of domestic affection bring it to its glorious -maturity. Ofttimes there are families the members -of which are, without doubt, dear to each other. If -<span class="pagenum"><a name="Page_41" id="Page_41">{41}</a></span> -sickness or sudden trouble fall on one all are afflicted, -and make haste to help and sympathize and comfort. -But in their daily life and ordinary intercourse there -is not only no expression of affection, none of the -pleasant and fond behavior that has, perhaps, little -dignity, but which more than makes up for that in -its sweetness, but there is an absolute hardness of -language and actions which is shocking to every -sensitive and tender feeling. Between father and -mother, brother and sister, ofttimes pass rough and -hasty words, and sometimes angry words, even more -frequently than words of endearment. To judge -from their actions they do not appear to love each -other, nor does it seem to have occurred to them -that it is their duty, as it should be their best pleasure, -to do and say all that they possibly can for each -other's good and happiness.</p> - -<p>It is in the home circle where we form many, if -not the most, of our habits, both of action and -speech. These habits we carry into the world. -They cling to us. The vulgarities which we use at -home we shall use abroad—the coarse sayings, the -low jest, the vulgar speeches, the grammatical blunders. -All the lingual imperfections which go to form -a part of our home conversation will enter into our -conversation at all times and in all places. The -home circle should be held too sacred to be polluted -with the vulgarities of languages, which could have -originated nowhere but in low and groveling minds. -It should be dedicated to love and truth, to all that -is tender in feeling and noble and pure in thought, -<span class="pagenum"><a name="Page_42" id="Page_42">{42}</a></span> -to holiest communion of soul with soul. In order -that such a communion may be enjoyed it is requisite -that language should there perform its most -sacred office, even the office of transmitting unimpared -the most tender and sacred affections that glow -in the human heart.</p> - -<p>If the dialects of angels could be used on earth its -fittest place would be the home circle. The language -of home should be such as would not stain the purest -lips nor fall harshly on the most refined ear. It -should abound in words of wisdom which are at once -the glory of youth and the honor of age.</p> - -<p>The home circle, what tender associations does it -recall! How deeply interwoven are its golden filaments -with all the fiber of our affectionate natures, -forming the glittering of the heart's golden life! -Here are father, mother, child, brother, sister, companions, -all the heart loves, all that makes earth -lovely, all that enriches the mind with faith and the -soul with hope. What language is most fitting for -home use, to bear the messages of home feeling, to -be freighted with the diamond treasure of home -hearts? Should it be any other than the most refined -and pure? any other than that breathing the -sacred charity of affection?</p> - -<p>Home is the great seeding-place of every affection -that ever grows in the heart. Hence all should -tend well to it, watch, prune, and cultivate with all -prudence and wisdom, with all fervency of spirit. -Let the music of the heart swell its notes here in -one perpetual anthem of good will. Let praise and -<span class="pagenum"><a name="Page_43" id="Page_43">{43}</a></span> -prayer and fervent good wishes and words and works -hallow its sacred shrine. Let offices of love go -round like smiles at a feast of joy. Let the whole -soul devote its energies to making happy its home, -and its rewards will be great.</p> - -<p>If there be any tie formed in life which ought to -be securely guarded from any thing which can put it -in peril it is that which unites the members of a -family. If there be a spot upon earth from which -discord and strife should be banished it is the fireside. -There center the fondest hopes and the most tender -affections.</p> - -<p>The great lever by which the heart is moved is -love; it is the basis of all true excellence, of all excellent -thought. How pleasing the spectacle of that -home circle which is governed by the spirit of love! -Each one strives to avoid giving offense, and is studiously -considerate of the others' happiness. Sweet, -loving dispositions are cultivated by all, and each -tries to surpass the other in his efforts for the common -harmony. Each heart glows with love, and the -benediction of heavenly peace seems to abide upon -that dwelling with such power that no storm of passion -is able to rise.</p> - -<p>There is no pleasanter sight than that of a family -of young folks who are quick to perform little acts -of attention towards their elders. The placing of the -big arm-chair for the mother, or kindly errands done -for father, and scores of little deeds, show the tender -sympathy of gentle, loving hearts. Parents should -show their appreciation of these kindly acts. If they -<span class="pagenum"><a name="Page_44" id="Page_44">{44}</a></span> -do not indicate that they are appreciated the habit is -soon dropped.</p> - -<p>Little children are imitative creatures, and quickly -catch the spirit surrounding them. So, if the father -shows kindly attention to the mother, bright eyes will -see the act, and quick minds will make a note of it. -By example much more than by precept can children -be taught to speak kindly to each other, to -acknowledge favors, to be gentle and unselfish, to -be thoughtful and considerate of the comfort of the -family.</p> - -<p>The boys, with inward pride of the father's courteous -demeanor, will be chivalrous and helpful to -their sisters; and the girls, imitating the mother, will -be patient and gentle, even when brothers are noisy -and heedless.</p> - -<p>In the homes where true courtesy prevails it seems -to meet you on the threshold. You feel the kindly -welcome on entering. No angry voices are heard -up stairs, no sullen children are sent from the room, -no peremptory orders are given to cover the delinquencies -of housekeeping or servants. A delightful -atmosphere pervades the house, unmistakable, yet -indescribable. Such a house, filled by the spirit of -love, is a home indeed, to all who enter within its -consecrated walls.</p> - -<p>Members of the home circle lose nothing by mutual -politeness; on the contrary, by maintaining not -only its forms, but by inward cultivation of its spirit, -they become contributors to that domestic feeling -which is in itself a foretaste of heaven. The good-night -<span class="pagenum"><a name="Page_45" id="Page_45">{45}</a></span> -and the good-morning salutation, though they -may seem but trifles, have a sweet and softening -influence on all its members. The little kiss and -artless good-night of the smaller ones, as they retire -to rest, have in them a heavenly melody.</p> - -<p>Children are the pride and ornament of the family -circle. They create sport and amusement and -dissipate all sense of loneliness from the household. -When intelligent and well trained they afford a -spectacle which even indifferent persons contemplate -with satisfaction and delight. Still these pleasurable -emotions are not unalloyed with solicitude. It -is an agreeable but changeable picture of human -happiness. Time in advancing carries them forward, -and erelong they will feel like exclaiming, -with the older and more sad and serious ones -around them, that their youth exists only in remembrance.</p> - -<p>There is probably not an unpolluted man or -woman living who does not feel that the sweetest -consolations and best rewards of life are found in -the loves and delights of home. There are very -few who do not feel themselves indebted to the influence -that clustered around their cradles for whatever -good there may be in their character and condition. -The influence preceding from the home circle -is either a blessing or a curse, either for good or for -evil. It can not be neutral. In either case it is -mighty, commencing with our birth, going with us -through life, clinging to us in death, and reaching -into the eternal world. It is that unitive power which -<span class="pagenum"><a name="Page_46" id="Page_46">{46}</a></span> -arises out of the manifold relations and associations -of domestic life. The specific influence of husband -and wife, of parent and child, of brother and sister, -of teacher and pupil, united and harmoniously blended, -constitute the home influence. From this we may -infer the character of home influence. It is great, -silent, irresistible, and permanent. Like the calm, -deep stream, it moves on in silent but overwhelming -power. It strikes root deep into the human heart, -and spreads its branches wide over our whole being. -Like the lily that braves the tempest, and the "Alpine -flower that leans its cheek on the bosom of eternal -snow," it is exerted amid the wildest scenes of life, -and breathes a softening spell in our bosom, even -when a heartless world is freezing up the fountains -of our sympathy and love. It is governing, restraining, -attracting, and traditional. It holds the empire -of the heart and rules the life. It restrains the wayward -passions of the child and checks the man in his -mad career of ruin.</p> - -<p>But all pictures of earthly happiness are transient -in duration. Where can you find an unbroken home -circle? The time must soon come, if it has not already, -when you must part from those who have surrounded -the same parental board, who mingled with -you in the gay-hearted joys of childhood and the -opening promise of youth. New cares will attend -you in new situations, and the relations you form -and the business you pursue may call you far from -the "play-place" of your youth. In the unseen -future your brothers and sisters may be sundered -<span class="pagenum"><a name="Page_47" id="Page_47">{47}</a></span> -from you, your lives may be spent apart, and in -death you may be divided; and of you it may be -said:</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse quote">"They grew in beauty side by side,</div> - <div class="verse indent1">They filled one home with glee;</div> - <div class="verse">Their graves are severed far and wide,</div> - <div class="verse indent1">By mount and stream and sea."</div> - </div> -</div> -</div> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Father and Mother</h2> - -<div class="image-center"> - <img src="images/ch-051.jpg" width="215" height="20" alt="Father and Mother"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-h.jpg" width="50" height="121" alt="H"/> -</div> - -<p class="drop-cap"><span class="uppercase">How</span> -can children repay parents for their watchings, -anxieties, labors, toils, trials, patience, and -love? Think of the utter helplessness of the -long years of infancy, of the entire dependence -of succeeding childhood, of the necessities and wants -of youth, of the burning solicitude of parents, and -their deep and inexhaustible love; think of the long -years of unwearied toil, of their deep and soul-felt -devotion to the interests of their offspring, of the -majesty and matchless power of their unselfish affections—and -then say whether it is possible for youth -to repay too much love and gratitude for all this -bestowal of parental anxiety.</p> - -<p>Oh, what thankfulness should fill every child's -heart! What a glorious return of love! Every day -should they give them some token of love. Every -hour should their own hearts glow with gratitude and -holy respect for those who have given them being, -and loved them so fervently and long. Nothing will -so warm and quicken all the affections of the parent's -<span class="pagenum"><a name="Page_48" id="Page_48">{48}</a></span> -heart as such respect. Who feels like trusting an -ungrateful child? Who can believe that his affection -for any object can be firm and pure? The child who -has loved long and well his parents has thoroughly -electrified his affections, has surcharged them with -the sweet spirit of an affectionate tenderness, which -will pervade his entire heart, and will make him better -and purer forever. The affections of such a child are -to be trusted. As well may one doubt an angel as -such a one.</p> - -<p>There is always a liability, where sons and daughters -have gone from the home of their childhood, and -have formed homes of their own, gradually to lose -the old attachments and cease to pay those attentions -to parents which were so easy and natural in the -olden time. New associations, new thoughts, new -cares, all come in, filling the mind and heart, and, if -special pains be not taken, they thrust out the old -love. <i>This ought never to be.</i> Children should remember -that the change is in them, and not with -those they left behind. They have every thing that -is new, much that is attractive in the present and -bright in the future; but the parents' hearts cling to -the past, and have most in memory. When children -go away, they know not, and never will know until -they experience it themselves, what it cost to give -them up, nor what a vacancy they left behind.</p> - -<p>The parents have not, if the children have, any -new loves to take the place of the old. Do not, -then, heartlessly deprive them of what you still can -give of attention and love. If you live in the same -<span class="pagenum"><a name="Page_49" id="Page_49">{49}</a></span> -place, let your step be—if possible, daily—a familiar -one in the old home. Even when many miles away, -make it your business to go to your parents. In -this matter do not regard time or expense. They -are well spent; and some day when the word reaches -you, flashed over the wires, that your father or mother -is gone, you will not regret then the many hours of -travel spent in going to them while they were yet -alive.</p> - -<p>Keep up your intercourse with your parents. Do -not deem it sufficient to write only when something -important is to be told. Do not believe that to them -"no news is good news." If it be but a few lines, -write them. Write, if it be only to say, "I am -well;" if it be only to send the salutation which says -they are "dear," or the farewell which tells them that -you are "affectionate" still. These little messages -will be like caskets of jewels, and the tear that falls -fondly over them will be treasures for you. Let -every child, having any pretense to heart, or manliness, -or piety, and who is so fortunate as to have a -father or mother living, consider it a sacred duty to -consult, at any reasonable personal sacrifice, the -known wishes of such a parent until that parent is -no more; and, our word for it, the recollections of -the same through the after pilgrimage of life will -sweeten every sorrow, will brighten every gladness, -will sparkle every tear-drop with a joy ineffable.</p> - -<p>There is no period of life when our parents do -not claim our attention, love, and warmest affections. -From youth to manhood, from middle age to riper -<span class="pagenum"><a name="Page_50" id="Page_50">{50}</a></span> -years, if our honored parents survive, it should be -our constant study how we can best promote their -welfare and happiness, and smooth the pillow of their -declining years.</p> - -<p>Nothing better recommends an individual than his -attentions to his parents. There are some children -whose highest ambition seems to be the promotion -of their parents' interest. They watch over them -with unwearied care, supply all their wants, and by -their devotion and kindness remove all care and sorrow -from their hearts. On the contrary, there are -others who seem never to bestow a thought upon -their parents, and to care but little whether they are -comfortably situated or not. By their conduct they -increase their cares, embitter their lives, and bring -their gray hairs with sorrow to the grave. Selfishness -has steeled their hearts to the whispers of affection, -and avarice denies to their parents those favors -which would materially assist them in the down-hill -of life.</p> - -<p>Others, too, by a course of profligacy and vice, -have drained to the very dregs their parents' cup of -happiness, and made them anxious for death to release -them from their sufferings. How bitter must -be the doom of those children who have thus embittered -the lives of their best earthly friends!</p> - -<p>There can be no happier reflection than that derived -from the thought of having contributed to the -comfort and happiness of our parents. When called -away from our presence, which sooner or later must -happen, the thought will be sweet that our efforts -<span class="pagenum"><a name="Page_51" id="Page_51">{51}</a></span> -and our care smoothed their declining years, so that -they departed in comfort and peace. If we were otherwise, -and we denied them what their circumstances -and necessities required, and our hearts did not become -like the nether millstone, our remorse must -prove a thorn in our flesh, piercing us sharply, and -filling our days with regret.</p> - -<p>There is an enduring tenderness in the love of a -mother to her son that transcends all other affections -of the heart. It is neither to be chilled by selfishness, -weakened by worthlessness, nor stifled by ingratitude. -She will sacrifice every comfort to his -convenience; she will surrender every pleasure to his -enjoyment; she will glory in his fame, and exult in -his prosperity. If misfortune overtake him, he will -be the dearer to her from misfortune; and if disgrace -settles upon his name, she will still love and cherish -him in spite of his disgrace. If all the world besides -cast him off, she will be all the world to him.</p> - -<p>A father may turn his back on his child, brothers -and sisters may become inveterate enemies, husbands -may desert their wives, wives their husbands; but a -mother's love endures through all. In good repute, -in bad repute, in the face of the world's condemnation, -a mother still lives on and still hopes that her -child may turn from his evil ways and repent; still -she remembers his infant smile that ever filled her -bosom with rapture, the merry laugh, the joyful -shout of his childhood, the opening promise of his -youth; and thinking of these, she never can be -brought to think him all unworthy.</p> - -<p><span class="pagenum"><a name="Page_52" id="Page_52">{52}</a></span> -Young man, speak kindly to your mother, and -ever courteously and tenderly of her. But a little -while and you shall see her no more forever. Her -eye is dim, her form bent, and her shadow falls grave-ward. -Others may love you when she has passed -away—a kind-hearted sister, perhaps, or she whom -of all the world you chose for a partner—she may -love you warmly, passionately; children may love you -fondly; but never again, never, while time is yours, -shall the love of woman be to you as that of your -old, trembling mother has been. Alas! how little do -we appreciate a mother's tenderness while living! -How heedless are we in youth of all her anxious tenderness! -But when she is dead and gone, when the -cares and coldness of the world come withering to -our hearts, when we experience how hard it is to find -true sympathy, how few love us for ourselves, how -few will befriend us in misfortune, then it is that we -think of the mother we have lost.</p> - -<p>The loss of a parent is always felt. Even though -age and infirmities may have incapacitated them from -taking an active part in the cares of the family, still -they are rallying points around which affection and -obedience, and a thousand tender endeavors to please, -concentrate. They are like the lonely star before us: -neither its heat nor light are any thing to us in themselves, -yet the shepherd would feel his heart sad if -he missed it when he lifts his eye to the brow of the -mountains over which it rises when the sun descends.</p> - -<p>Over the grave of a friend, of a brother or a -sister we would plant the primrose, emblematical of -<span class="pagenum"><a name="Page_53" id="Page_53">{53}</a></span> -youth; but over that of a mother we would let the -green grass shoot up unmolested; for there is something -in the simple covering which nature spreads -upon the grave which well becomes the abiding place -of decaying age. Oh, a mother's grave! It is indeed -a sacred spot. It may be retired from the -noise of business, and unnoticed by the stranger; -but to our heart how dear!</p> - -<p>The love we should bear to a parent is not to be -measured by years, nor annihilated by distance, nor -forgotten when they sleep in dust. Marks of age -may appear in our homes and on our persons, but the -memory of a beloved parent is more enduring than -that of time itself. Who has stood by the grave of -a mother and not remembered her pleasant smiles, -kind words, earnest prayer, and assurance expressed -in a dying hour? Many years may have passed, -memory may be treacherous in other things, but will -reproduce with freshness the impressions once made -by a mother's influence. Why may we not linger -where rests all that was earthly of a beloved parent? -It may have a restraining influence upon the wayward, -prove a valuable incentive to increased faithfulness, -encourage hope in the hour of depression, and -give fresh inspiration to Christian life.</p> - -<p>The mother's love is indeed the golden cord -which binds youth to age; and he is still but a child, -however time may have furrowed his cheek or silvered -his brow, who can yet recall with a softened -heart the fond devotion or the gentle chidings of the -best friend that God ever gave us. Round the idea -<span class="pagenum"><a name="Page_54" id="Page_54">{54}</a></span> -of mother the mind of a man clings with fond affection. -It is the first deep thought stamped upon our -infant heart, when yet soft and capable of receiving -the most profound impressions; and the after feelings -of the world are more or less light in comparison. -Even in old age we look back to that feeling as the -sweetest we have known through life.</p> - -<p>Our passions and our willfulness may lead us far -from the object of our filial love; we may come even -to pain their heart, to oppose their wishes, to violate -their commands. We may become wild, headstrong, -or angry at their counsels or oppositions; but when -death has stilled their monitory voices, and nothing -but silent memory remains to recapitulate their virtues -and deeds, affection, like a flower broken to the -ground by a past storm, lifts up her head and smiles -away our tears. When the early period of our loss -forces memory to be silent, fancy takes her place, and -twines the image of our dead parents with a garland -of graces, beauties, and virtues, which we doubt not -they possessed.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Infancy</h2> - -<div class="image-center"> - <img src="images/ch-058.jpg" width="95" height="20" alt="Infancy"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">Infancy,</span> -the morning of life! How beautiful -it is! How filled with great responsibilities! An -immortal soul commences its existence. A life, -beginning in time, but capable of growing brighter -when time is ended and eternity begun, commences -to note the passing hours.</p> - -<p><span class="pagenum"><a name="Page_55" id="Page_55">{55}</a></span> -We welcome the infant with joy, and congratulate -the parents, and we do well; but to an angel, -who can clearly understand the infinite value of the -life just commenced, the heights of happiness to which -it may ascend, the depths of misery to which it may -be brought, it must seem a moment so deeply freighted -with solemn meaning as to dispel all expressions of -joy, save only of a subdued and chastened kind.</p> - -<p>Infancy has its hours of anxiety and trials for the -parents, but it has also its hours of compensating -joys. When sickness is in the midst, and it seems -as if the cradle song would be exchanged for a dirge, -what utter wretchedness of heart is the parent's portion! -A mother watching the palpitating frame of -her child as life ebbs slowly away evokes the sympathy -of the sternest. A child dying dies but once, -but the mother dies a hundred times. A mother -mourning by the grave of her first-born, and strewing -flowers over a coffined form instead of kisses on -a warm brow, is one of the deepest spectacles of -human woe. These are the dark shades, the night -scenes of the parents' experience; but it has its -richer, deeper, and more inspiring history, its seasons -of comfort and delight, when the little child, insensibly, -perhaps, draws the parents into a higher and a -better life. What a sense of delicious responsibility -fills the parents' hearts as they realize that in their -hands and under their influence is to be molded a -character, that they are the ones to carefully watch -the unfolding of a human life, the development of a -human soul.</p> - -<p><span class="pagenum"><a name="Page_56" id="Page_56">{56}</a></span> -How earnestly should they seek to set a watch -over their lips, to guard well their thoughts and actions, -to surround the child with such an air of refined, -intelligent, loving kindness that its young life shall as -naturally grow into a youth of beauty and a noble -manhood or true womanhood as that the bud on the -rose-bush expands to the gorgeous flower that excites -universal admiration. Welcome to the parents -the puny struggler, strong in his weakness, his little -arms more irresistible than the soldier's, his lips -touched with persuasion which Chatham and Pericles -in manhood had not. His unaffected lamentation -when he lifts up his voice on high, or, more beautiful, -the sobbing child—the face all liquid grief, as he tries -to swallow his vexation—soften all hearts to pity and -to mirthful and clamorous compassion.</p> - -<p>The parent's duty commences at the birth of the -child. There is importance even in the handling of -infancy. If it is unchristian it will beget unchristian -states and feelings. If it is gentle, even patient and -loving, it prepares a mood and temper like its own. -Then how careful to banish the cross word, the impatient -gesture! Let kind and loving tones only fall -on its ears, and only gentle hands assist it in its little -wants. There is scarcely room to doubt that all -most crabbed, resentful, passionate characters—all -most even, lovely, firm, and true ones—are prepared -in a great degree by the handling of the nursery. -The biography of many persons, faithfully written, -would ascribe to the training of early years the -molding not only of youthful character, but the -<span class="pagenum"><a name="Page_57" id="Page_57">{57}</a></span> -more matured forms of mental and moral development -of after years. The influence thus exerted in -the early days of infancy is often the almost hopeless -"casting of bread upon the waters"—often not -found in any of its favorable developments until after -"many days." The cares of the world and the evil -example of others often choke the word of a good -mother, and destroy its vitality; but not unfrequently -it will be found, like seed long buried in the earth, -to spring up to remembrance in active life, and the -counsels imparted to the "infant of days" be found -to influence and control the whole destiny of the man -of mature years and gray hairs.</p> - -<p>As it is a law of our being that all, even the most -feeble and insignificant, exert a reciprocal influence -on all around them, then an infant exerts a great -modifying influence on the elder men and women -around it. It recalls them from the contemplation of -the stern realities of life to its innocent phases, from -disdainful, self-reliant pride to trustful confidence. -Hearts that but for the smile of innocence on the -prattling lips of infancy had grown callous beat once -more in sympathy with the distressed around them. -The feeble clasp of well-nigh helpless hands is sometimes -powerful enough to turn strong men from the -road to ruin. An infant in his cradle is king, and -wields his power over all who come near him.</p> - -<p>Infants are the poetry of the world; the fresh -flowers of our hearts and homes; little conjurers, -with the magic of their natural ways, working by -their spells what delights and enriches all ranks and -<span class="pagenum"><a name="Page_58" id="Page_58">{58}</a></span> -equalizes the different classes of society. Every infant -comes into the world, like a delegated prophet, -the harbinger and herald of good tidings, whose office -it is to make young again hearts well-nigh wearied -with the cares of years. A child warms and -softens the heart by its gentle presence; it enriches -the soul by new feeling, and it awakens within it -what is favorable to virtue. An infant is a beam of -light, a fountain of love, a teacher, whose lessons few -can resist. They recall us from much that engenders -and encourages selfishness, that freezes the affections, -roughens the manners, and indurates the heart. -They brighten the home, deepen love, invigorate exertion, -infuse courage, and vivify and sustain the -charities of life.</p> - -<p>An infant finds a place in the hearts of all people. -The selfish and proud open their hearts to its silent -influence. The aged, who are standing near the -end of the journey of life, have the scenes of their -younger days called up afresh by the child's artless -ways, and in its company grow young again. The -disconsolate seem to catch a fresh gleam of hope -when they see the confiding ways of the little child, -and take heart again.</p> - -<p>It would seem fitting that nature should exempt -little children from sickness and death, but, alas! impartial -fate, which,</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent7">"With equal pace,</div> - <div class="verse">Knocks at the palace as the cottage gate,"</div> - </div> -</div> -</div> - -<p class="nodent gap-above">is no respecter of age. What a great hush falls on -the ear, like a pall, and an untold sadness settles -<span class="pagenum"><a name="Page_59" id="Page_59">{59}</a></span> -over the heart when the little child is sick. Is it not -strange that such a wee bit of a thing should have -the power to change every thing, making the sunshine -that but yesterday played in and out of the -windows so merrily and bright seem such a mockery -to-day, changing the joyous tones of the other children -into funeral notes? Why is it that the soft -winds, which but lately seemed burdened with joy, -and came softly whispering of pleasant dells, of flowing -streams, of flowery banks, to-day seem strangely -sighing, to have exchanged its joy for sorrow?</p> - -<p>But such is the spell that baby has woven, knitting -itself into the very meshes of our hearts in such a -quiet, subduing manner that we scarcely know how -dear it is until the little form lies still and prostrate. -Great as is the influence of the little child while living -it has also a sweet and sacred influence when its -brief life is over and the solemn "dust unto dust" -and "ashes unto ashes" has been said over the little -mound in the church-yard.</p> - -<p>Sweet places for pure thought and holy meditation -are these little graves. They are depositories -of the mother's sweetest joy, unfolded buds of innocence, -humanity nipped by the frosts of time ere yet -a canker-worm of corruption has nestled among its -embryo petals.</p> - -<p>Callous, indeed, must be the heart of him who -can stand by a little grave-side and not have the -holiest emotions of the soul awakened to thoughts -of purity and joy, which belong alone to God and -heaven. The mute preacher at his feet tells of a life -<span class="pagenum"><a name="Page_60" id="Page_60">{60}</a></span> -begun and ended without a stain; and surely if this -be vouchsafed to mortality, how much more pure and -holier must be the spirit-land, enlightened by the sun -of infinite goodness, from whence emanated the soul -of that brief sojourner among us! How swells the -soul with joy when standing by the earth-beds of lost -little ones, sorrowful because a sweet treasure has -been taken away, joyful because that sweet jewel -glitters in the diadem of the redeemed.</p> - -<p>Such, then, is infancy. 'Tis the brief morning -hour which precedes the busy day. It may be grand -and beautiful, while its after life may but be dark -and lowering, going out at last with wailing winds -and weeping storms. Or it may be bleak and dreary, -only at last to break forth into the full glory of the -beauteous Summer day. But whatever its present -state care and trouble and sorrow are sure to await -it. So train it, then, that it shall expect them and -look to the only true source for aid and assistance -for the trials that lie in store for it.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Childhood</h2> - -<div class="image-center"> - <img src="images/ch-064.jpg" width="115" height="20" alt="Childhood"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-c.jpg" width="50" height="120" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">Childhood,</span> -after reason has begun her sway, -seems to us the happiest season of life. It is -also the critical period. At this time they receive -those impressions and contract those habits -which impel them towards the good and true or -towards the evil and false.</p> - -<p><span class="pagenum"><a name="Page_61" id="Page_61">{61}</a></span> -The child's soul is without character. It is a -rudimental existence, pure as the driven snow—beautiful -as a cherub angel, spotless, guileless, and innocent. -It is the chart of a man yet to be filled up -with the elements of a character. These elements -are first outlined by the parents. With what delicacy -should they use the pencil of personal influence! -The soul is soft, and the lines they make are deep -and not easily erased. It is a man they form. Responsible -work! It is an immortal soul they work -upon, destined to survive the wreck of matter and -the crush of worlds, and to show in its character -forever some distant trace, at least, of their work.</p> - -<div class="image-center"> - <img src="images/pl-065.jpg" width="331" height="500" alt="Mother and Child"/> - <div class="caption"> - <p class="x-small">Engraved & Printed by Illman Brothers.</p> - <p class="sans-serif">MOTHER AND CHILD.</p> - </div> -</div> - -<p>Never believe any thing that concerns children to -be of no importance. A hasty word is of consequence. -The little things that they see and hear -about them mold them for eternity. Observe how -very quick the child's eye is to perceive the meaning -of looks, voices, and motions. It peruses all faces, -colors, and sounds. Every sentiment that looks into -its eye is reflected therefrom, and plays in miniature -on its countenance. The tear that steals down the -cheek of a mother's suppressed grief gathers the -little infantile face into a sob. With a wondering -silence it studies the mother in her prayers, and -looks up with her in that exploring watch which signifies -unspoken prayer. If the child be tended with -impatience, or coolly and with a lack of motherly -gentleness, it straightway shows by its action that it, -too, feels the sting of just that which is felt towards -it. And thus it is angered by anger, fretted by fretfulness, -<span class="pagenum"><a name="Page_62" id="Page_62">{62}</a></span> -irritated by irritation, having impressed upon -it just that kind of impatience or ill-nature which is -felt towards it, and growing faithfully into the bad -mold as by a fixed law.</p> - -<p>However apparently trivial the influences which -contribute to form the character of the child, they -endure through life. Those impulses to conduct -which last the longest and are rooted the deepest -always have their origin near our birth. It is there -that the germs of virtue or vice, of feeling or sentiment, -are first implanted which determine the character -for life. It is in childhood that the mind is -most open to impression, and ready to be kindled by -the first spark that flies into it. The first thing continues -always with the child. The first joy, the first -failure, the first achievement, the first misadventure, -paint the foreground of life.</p> - -<p>Influence is as quiet and imperceptible on the -child's mind as the falling of snowflakes on the -meadows. One can not tell the hour when the human -mind is not in the condition of receiving impressions -from exterior moral forces. In innumerable -instances the most secret and unnoticed influences -have been in operation for months, and even years, -to break down the strongest barriers of the human -heart, and work out its moral ruin while yet the -fondest parents and friends have been unaware of -the working of such unseen agents of evil.</p> - -<p>Children are more easily led to be good by examples -of loving kindness and tales of well-doing in -others than threatened into obedience by records of -<span class="pagenum"><a name="Page_63" id="Page_63">{63}</a></span> -sin, crime, and punishment. Then strive to impress -on the child's mind sincerity, truth, honesty, benevolence, -and their kindred virtues, and the welfare of -your child, not only for this life, but for the life to -come, will be assured. What a responsibility it is to -form a creature, the frailest and feeblest that heaven -has made, into the intelligent and fearless sovereign -of the whole animated universe, the interpreter, -adorer, and almost representative of Divinity!</p> - -<p>There is much mistaken kindness in the management -of children. The law of love is great, but it -showeth not its full strength, save when united with -kindness. Make your children helpful and useful, -and you make them happy. Let them early form -habits of neatness, and when you are weary you will -not have to wait on their carelessness.</p> - -<p>Teach them to give you courteous speech and -manners, and they will live to honor you. Take -pains to have the home attractions stronger than can -come from outside influences. It is a sad fact that -few children confide in their parents. The parents -must take an interest in them, and draw them to -their hearts instead of repelling them away. There -is no mystery in attaching children to one's self. If -you love them, they will love you. If you make -much of them, they will make much of you. They -can readily pick out the children's friend among -many. They have a quick way of discerning who -really love them and who care for them.</p> - -<p>Parents do not think how far a word of praise -will ofttimes go with children. Praise is sunshine to -<span class="pagenum"><a name="Page_64" id="Page_64">{64}</a></span> -a child, and there is no child who does not need it. -It is the high reward of one's struggle to do right. -Many a sensitive child hungers for commendation. -Many a child, starving for the praise which parents -should give, runs off eagerly after the designing flattery -of others. To withhold praise where it is due -is dishonest, and, in the case of a child, such a course -often leaves a stinging sense of injustice. One may -as well think to rear flowers in frost as to think of -educating children successfully in rebuff and constant -criticism. Judicious flattery is almost one of the necessities -of existence with children. Indiscriminate -flattery is, of course, bad. When it becomes necessary -to reprove children, use the gentlest form of -address under the circumstances. Reproof must not -fall like a violent storm, breaking down and making -those to droop whom it is meant to cherish and -refresh. It must descend as the dew upon the tender -herb, or like melting flakes of snow. The softer it -falls, the longer it dwells upon, and the deeper it -sinks into, the mind.</p> - -<p>Never reprove the little ones before strangers; -for children are as sensitive, if not more so, than -older persons, and wish strangers to think well of -them. When reproved before any one with whom -they are not well acquainted, their vanity is wounded. -They have self-respect, and such mortification of it is -dangerous. Praise spurs a child on to earnest effort; -blame, when administered before visitors, takes away -the power of doing well.</p> - -<p>It is the parents' duty to make their children's -<span class="pagenum"><a name="Page_65" id="Page_65">{65}</a></span> -childhood full of love and childhood's proper joyousness. -Not all the appliances that wealth can buy are -necessary to the free and happy unfolding of childhood -in body, mind, and heart. But children must -have love inside the house, and fresh air and good -play and companionship outside; otherwise young life -runs the danger of withering and growing stunted, -or, at best, prematurely old and turned inward on -itself. There is something in loving dependent children, -in tender care for them, which bestows upon -the soul the most enriching of its experience. They -make us tender and sympathetic, and a thousand -times reward us for all we do for them. We are indebted -to them for constant incentives to noble -living; for the perpetual reminder that we do not -live for ourselves alone. For their sake we are admonished -to put from us the debasing appetite, the -unworthy impulse; to gather into our lives every -noble and heroic quality, every tender and attractive -grace. We owe them gratitude for the dark hour -their presence has brightened; for the helplessness -and dependence which have won us from ourselves; -for the faith and trust which it is evermore their -mission to renew; for their kisses, wet with tears, -placed on brows that, but for their caressing, had -furrowed into frowns.</p> - -<p>The gleeful laugh of happy children is the best -home music, and the graceful figures of childhood -are the best statuary. They are well-springs of -pleasure, messengers of peace and love, resting-places -for innocence, links between angels and men. -<span class="pagenum"><a name="Page_66" id="Page_66">{66}</a></span> -Their eyes, those clear wells of undefiled thought,—what -is more beautiful? Full of hope, love, and curiosity, -they meet your own. In prayer, how earnest; -in joy, how sparkling; in sympathy, how tender! -The man or woman who never tried the companionship -of a little child has carelessly passed by one of -the greatest pleasures of life, as one passes a rare -flower without plucking or knowing its value. A -home, and no children,—it is like a lantern, and no -candle; a garden, and no flowers; a vine, and no -grapes; a brook, and no water gurgling and gushing -in its channels.</p> - -<p>Nature affords striking proofs of foresight and -wisdom in making the bonds of parental sympathy -so invincibly strong and lasting. During childhood -and youth, and even afterwards, when these charming -epochs of life have passed away, the ties of constancy -and attachment continue to prevail. Were not the -chords of love thus strengthened, they would frequently -be snapped asunder; for the severest trials -which the world knows are those which assail the -parental heart and pierce it with the deepest sorrows.</p> - -<p>How fleeting are the happiness and innocent -guilelessness of childhood! The years as they come -bring with them intelligence and experience; but -they take with them, in their resistless course, the -innocent pleasures of childhood's years. Then deal -gently, patiently, and kindly with them. You may -be nearly over the rough pathway of life yourselves; -make the only time of life that they can call -happy as pleasant as possible. "Our children," says -<span class="pagenum"><a name="Page_67" id="Page_67">{67}</a></span> -Madame de Stael, "who are tenderly reared by us, -are soon destined for others than ourselves. They -soon stride rapidly forward in the career of life, -while we fall slowly back. They soon begin to regard -their parents in the light of memory and to -look upon others in the light of hope."</p> - -<p>They will not trouble you long. Children grow -up; nothing on earth grows so fast as children. It -was but yesterday and that lad was playing with -tops, a buoyant boy. He is a man now. There -is no more childhood for him or for us. Life has -claimed him. When a beginning is made, it is like -a raveling stocking; stitch by stitch gives way till all -are gone. The house has not a child left in it; -there is no more noise in the hall; no boys rush in, -pell-mell; it is very orderly now. There are no -more skates or sleds, bats, balls, or strings left scattered -about. There are no more gleeful laughs of -happy girls, or dolls left to litter the best room. -There is no delay for sleeping folks; there is no -longer any task before you lie down. But the mother's -heart is heavy, and the father's house is lonely.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Brother and Sister</h2> - -<div class="image-center"> - <img src="images/ch-073.jpg" width="240" height="20" alt="Brother and Sister"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -affections that exist between the members -of the same family afford a pleasing spectacle -of human happiness. That which exists between -brother and sister should be assiduously -cultivated. It is a beautiful and lovely feeling, and -<span class="pagenum"><a name="Page_68" id="Page_68">{68}</a></span> -seems to be wholly angelic in its thoughts and feelings. -It must necessarily be a pure, spiritual love. It -arises, not from a sense of gratitude, or for favors received, -or from any thing save the endearing relationship -of family. It rests not on any thing but a spiritual -affinity of soul. It should be cultivated as one of -the sweetest plants in the garden of the heart. It -should be watered every morning and evening with -the dews of good nature, and sunned all day with -the light of kindness. It should hear nothing but -loving and tender words, even the dulcet music of -home; see nothing but smiles and the tokens of confidence -and sympathy, and know nothing but its own -spirit of tenderness and unity.</p> - -<p>How large and cherished a place does a good -sister's love always hold in the grateful memory of -one who has been blessed with the benefit of this -relation! How many are there who, in the changes -of mature years, have found a sister's love their -ready and adequate resource! With what a sense -of security is confidence reposed in a good sister, -and with what assurance that it will be uprightly and -considerately given is her counsel sought! How intimate -is the friendship of such a brother and sister -not widely separated in age from one another!</p> - -<p>What a reliance for warning, caution, and sympathy -has each secured in each! How many are -the brothers who, when thrown into circumstances -of temptation, have found the thought of a sister's -love a constant, holy presence, rebuking every wayward -thought! How many brothers are there from -<span class="pagenum"><a name="Page_69" id="Page_69">{69}</a></span> -whom death separated the sister years ago who yet -feel her influence thrown around them like sweet incense -from an unseen censer; who are arrested, when -just about to take a downward step, by the memory -of a reproving look from eyes that have long been -closed; who have pursued their weary path of duty, -cheered by the remembrance of a smile from lips -that will never smile again!</p> - -<p>Who can tell the thoughts that cluster around -the word sister? How ready she is to forgive the -foibles of a brother! She never deserts him. In -adversity she clings closely to him, and in trial she -cheers him. When the bitter voice of reproach is -poured in his ears she is ever ready to hush its hard -tones, and to turn his attention away from its painful -notes. Let him move in pleasant paths, she hangs -clusters of flowers about him.</p> - -<p>In watching his favored career and listening to his -eulogy she feels the purest satisfaction. The cold -grave can not crush her affections for him—it outlives -her tears and sighs; and hence she often -wanders to the spot where he reposes with the fragrant -rose-bush and creeping honeysuckle, and plants -them on his tomb; and who will dare to affirm her -love perishes when she passes away from earth? -May it not live far off in the glorious land, increasing -in fervor and intensity as the years of eternity pass -away?</p> - -<p>Affection does not beget weakness, nor is it effeminate -for a brother to be firmly attached to a -sister. Such a boy will make a noble and brave -<span class="pagenum"><a name="Page_70" id="Page_70">{70}</a></span> -man. The young man who was accustomed to kiss -his sweet, innocent sister night and morning as they -met shows its influence upon him. He will never -forget it, and when he shall take some one to his -heart as his wife she shall reap the golden fruits -thereof. The young man who is in the habit of giving -his arm to his sister as they walk to and from -church will never leave his wife to find her way as -best she can. He who has been trained to see that -his sister was seated before he sought his own will -never mortify a neglected wife in the presence of -strangers. And the young man who frequently -handed his sister to her chair at the table will never -have cause to blush as he sees some gentleman -extend to his wife the courtesy she knows is due -from him.</p> - -<p>The intercourse of brother and sister forms an -important element in the happy influence of home. -A boisterous or a selfish boy may try to domineer -over the weaker or more dependent girl. But generally -the latter exerts a softening influence. The -brother animates and heartens; the sister modifies -and refines. The vine-tree and its sustaining elm -are the emblems of such a relation; and by such -agencies our "sons may become like plants grown -up in youth, and our daughters like corner-stones -polished after the similitude of a temple."</p> - -<p>Sisters scarcely know the influence they have -over their brothers. A young man is pretty much -what his sister and young lady friends choose to -make him. If sisters are watchful and affectionate -<span class="pagenum"><a name="Page_71" id="Page_71">{71}</a></span> -they may in various ways lead them along till their -characters are formed, and then a high respect for -ladies and a manly self-respect will keep them from -mingling in low society.</p> - -<p>Girls, especially those who are members of a -large family, have a great influence at home, where -brothers delight in their sisters, and where parents -look fondly down on their daughters. Girls have -much in their power with regard to those boys; -they have in their power to make them gentler, -truer, purer; to give them higher opinion of woman; -to soften their manner and ways; to tone down rough -places, and shape sharp, angular corners. They -should interest themselves in their pursuits, and show -them by every means in their power that they do not -consider them and their doings beneath their notice.</p> - -<p>But few sisters realize how much they have to do -with the welfare of their brothers—how much it is -in their power to win them to the right modes of -thoughts and actions by little acts of sisterly attentions. -If they would but spare an hour now and -then from their peculiar employment to their boyish -sports, and not turn contemptuously away from the -books and amusements in which they delight, they -would soon find how a gentle word would turn off a -sharp answer; how a genial look would effectually -reprove an unfitting expression; how gratefully a -small kindness would be received, and how unbounded -would be the power for good they would -obtain by a continuance of such conduct.</p> - -<p>Fortunate is the family that possesses such an -<span class="pagenum"><a name="Page_72" id="Page_72">{72}</a></span> -elder sister. The mother confides in her, the father -takes pride in her ability to aid and cheer the household, -and the younger ones lean upon her. By her -counsels, her example, her influence, she may do as -much as the parents to give to the family life. She -is at once companion and counselor for the younger -members, since separated by only a brief interval -from the sports of childhood she can sympathize -easily with the little wants and little griefs that fill -the child's heart to overflowing, and show it how to -compass its desires and forget its sorrows. A short -girlhood is usually the allotment of the oldest daughter; -but this is more than made up to her in the -long and delightful companionship she has with her -mother, in the sense she is made to have of her own -importance in the family, and the unusual capability -she is obliged by the force of circumstances to acquire -and display.</p> - -<p>It is a law of our being that no improvement that -takes place in either of the sexes is confined to itself; -each is the universal mirror to each, and the refinements -of the one will always be in reciprocal proportion -to the polish of the other. The brother and -sister should grow up together, be educated at the -same school, engage in the same sports, and, as far -as practicable, in the same labors. Their joys and -sorrows, tastes and aims, should be mutual as far as -possible. The same moral lessons, obligations, and -duties should bear upon them. It is an error that -the youths of our land are separated in so many of -the most important duties of life.</p> - -<p><span class="pagenum"><a name="Page_73" id="Page_73">{73}</a></span> -Much evil is caused by mistaken opinions on this -point. The girls are taught that it is not pretty to -be with the boys and the boys that it is not manly -to be with the girls, while at the same time the -society of each is necessary for the best development -of character in the other. When they do meet it is -only for sport and nonsense, to cajole and deceive -each other. Hence the good influence they should -have upon each other is in a great measure lost. -They are unacquainted with each other, know not -each other's natures, and have but little interest in -each other's business and duties.</p> - -<p>We want the girls to rival the boys in all that is -good, refined, and ennobling. We want them to -rival the boys, as they well can, in learning, in understanding, -in all noble qualities of mind and heart, -but not in any of the rougher qualities and traits. -We want the girls to be gentle—not weak, but -gentle—and kind and affectionate. We want to be -sure that wherever a girl is there should be a sweet, -subduing, and harmonizing influence of purity and -truth and love pervading and hallowing from center -to circumference the entire circle in which she moves. -It is her mission to instruct the boys in all needful -lessons of neatness and order, of patience and -goodness.</p> - -<p>We want the boys to be gentle, courteous, and -considerate towards their younger sisters; to be the -protector and emulator of their virtues. We want to -be sure that where there is a boy there will go forth -the influence inspired by the courage of manly self-respect—a -<span class="pagenum"><a name="Page_74" id="Page_74">{74}</a></span> -respect that keeps him from mingling in -low society. We want him to be every whit a man, -a fit friend and companion for true womanhood. -We want to see them both enjoy the Spring-time of -life, for this is the season of joy, of bliss, of strength, -of pride; it is the treasury of life, in which nature -stores up those riches which are for our future -employment and profit. Youth is to age what the -flower is to the fruit, the leaf to the tree, the sand -to the glass. Hence we want to see them both so -using the golden age of youth as to be able to reap -a rich harvest in the years of maturity.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Manhood</h2> - -<div class="image-center"> - <img src="images/ch-080.jpg" width="105" height="20" alt="Manhood"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-m.jpg" width="50" height="116" alt="M"/> -</div> - -<p class="drop-cap"><span class="uppercase">Manhood</span> -is the isthmus between two extremes—the -ripe, the fertile season of action, -when alone we can hope to find the head to -contrive united with the hand to execute.</p> - -<p>Each age has its peculiar duties and privileges, -pleasures and pains. When young we trust ourselves -too much; when old we trust others too little. -Rashness is the error of youth, timid caution of age. -In youth we build castles and plan for ourselves a -course of action through life. As we approach old -age we see more and more plainly that we are simply -carried forward by a mighty torrent, borne here and -there against our will. We then perceive how little -control we have had in reality over our course; that -<span class="pagenum"><a name="Page_75" id="Page_75">{75}</a></span> -our actions, resolves, and endeavors, which seemed -to give such a guiding course to our life,</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse quote">"Are but eddies of the mighty stream</div> - <div class="verse">That rolls to its appointed end."</div> - </div> -</div> -</div> - -<p>In childhood time goes by on leaden wings,—ten, -twenty years, a life-time seems an endless period. -At manhood we are surprised that time goes so -rapidly; we then comprehend the fleeting period of -life. In old age the years that are passed seem as a -dream of the night, our life as a tale nearly told. -Childhood is the season of dreams and high resolves; -manhood, of plans and actions; age, of retrospection -and regret.</p> - -<p>There is certainly no age more potential for good -or evil than that of early manhood. The young men -have, with much propriety, been denominated the -flower of a country. To be a man and seem to be -one are two different things. All young men should -carefully consider what is meant by manhood. It does -not consist in years simply, nor in form and figure. -It lies above and beyond these things. It is the -product of the cultivation of every power of the soul, -and of every high spiritual quality naturally inherent -or graciously supplemented. It should be the great -object of living to attain this true manhood. There -is no higher pursuit for the youth to propose to himself. -He is standing at the opening gates of active -life. There he catches the first glimpse of the possibilities -in store for him. There he first perceives -the duties that will shortly devolve upon him. What -<span class="pagenum"><a name="Page_76" id="Page_76">{76}</a></span> -higher aim can he propose to himself than to act his -part in life as becomes a man who lives not only for -time but for eternity? How earnestly should he -resolve to walk worthily in all that true manhood -requires!</p> - -<p>There are certain claims, great and weighty, resting -upon all young men which they can not shake off -if they would. They grow out of those indissoluble -relations which they sustain to society, and those -invaluable interests—social, civil, and religious—with -all the duties and responsibilities connected with -them, which are soon to be transferred to their -shoulders from the venerable fathers who have borne -the burden and heat of the day. The various departments -of business and trust, the pulpit and the -bar, our courts of justice and halls of legislation, our -civil, religious, and literary institutions, all, in short, -that constitute society and go to make life useful and -happy, are to be in their hands and under their -control.</p> - -<p>Society, in committing to the young her interests -and privileges, imposes upon them corresponding -claims, and demands that they be prepared to fill -with honor and usefulness the places which they are -destined to occupy. Young men can not take a -rational view of the station to which they are advancing, -or of the duties that are coming upon them, -without feeling deeply their need of high and peculiar -qualifications.</p> - -<p>Every young man should come forward in life -with a determination to do all the good he can, and -<span class="pagenum"><a name="Page_77" id="Page_77">{77}</a></span> -to leave the world the better for his having lived in -it. He should consider that he was not made for -himself alone, but for society, for mankind, and for -God. He should consider that he is a constituent, -responsible member of the great family of man, and, -while he should pay particular attention to the wants -and welfare of those with whom he is immediately -connected, he should accustom himself to send his -thoughts abroad over the wide field of practical benevolence.</p> - -<p>There is within the young man an uprising of -lofty sentiments which contribute to his elevation, -and though there are obstacles to be surmounted -and difficulties to be vanquished, yet with truth for -his watchword, and relying on his own noble purposes -and exertions, he may crown his brow with imperishable -honors. He may never wear the warrior's -crimson wreath, the poet's chaplet of bays, or the -statesman's laurels; though no grand, universal truth -may at his bidding stand confessed to the world; -though it may never be his to bring to a successful -issue a great political revolution; to be the founder -of a republic which shall be a distinguished star in -the constellation of nations; even more, though his -name may never be heard beyond the narrow limits -of his own neighborhood, yet is his mission none the -less a high and noble one.</p> - -<p>In the moral and physical world not only the -field of battle but also the cause of truth and virtue -calls for champions, and the field for doing good is -white unto the harvest. If he enlists in the ranks, -<span class="pagenum"><a name="Page_78" id="Page_78">{78}</a></span> -and his spirits faint not, he may write his name -among the stars of heaven. Beautiful lives have -blossomed in the darkest places, as pure, white lilies, -full of fragrance, sometimes bloom on the slimy, -stagnant waters. No possession is so productive of -real influence as a highly cultivated intellect. Wealth, -birth, and official station may and do secure an external, -superficial courtesy, but they never did and -never can secure the reverence of the heart. It is -only to the man of large and noble soul—to him -who blends a cultivated mind with an upright heart—that -men yield the tribute of deep and genuine respect. -A man should never glory in that which is -common to a beast; nor a wise man in that which is -common to a fool; nor a good man in that which is -common to a wicked man.</p> - -<p>Since it is in the intellect that we trace the source -of all that is great and noble in man it follows that -if any are ambitious to possess a true manhood they -will be men of reflection, men whose daily acts are -controlled by their judgment, men who recognize the -fact that life is a real and earnest affair, that time is -fleeting, and, consequently, resolve to waste none of -it in frivolities; men whose life and conversation are -indicative of that serious mien and deportment which -well becomes those who have great interests committed -to their charge, and who are determined that in -so far as in them lies life with them shall be a success, -who fully realize the importance of every step they -may take, and, consequently, bring to it the careful -consideration of a mind trained to think with precision.</p> - -<p><span class="pagenum"><a name="Page_79" id="Page_79">{79}</a></span> -The man who thinks, reads, studies, and meditates -has intelligence cut in his features, stamped on -his brow, and gleaming in his eye. Thinking, not -growth, makes perfect manhood. There are some -who, though they are done growing, are only boys. -The constitution may be fixed while the judgment is -immature; the limbs may be strong while the reasoning -is feeble. Many who can run and jump and bear -any fatigue can not observe, can not examine, can -not reason or judge, contrive or execute—they do -not think. Such persons, though they may have the -figure of a man and the years of a man, are not in -possession of manhood; they will not acquire it until -they learn to look beyond the present, and take broad -and comprehensive views of their relations to society.</p> - -<p>As we often mistake glittering tinsel for solid -gold, so we often mistake specious appearances for -true worth and manhood. We are too prone to take -professions and words in lieu of actions; too easily -impressed with good clothes and polite bearings to -inquire into the character and doings of the individual. -Man should be rated, not by his hoards of -gold, not by the simple or temporary influence he -may for a time exert, but by his unexceptionable -principles relative both to character and religion. -Strike out these and what is he? A savage without -sympathy! Take them away, and his manship is -gone; he no longer lives in the image of his Creator. -No smile gladdens his lips, no look of sympathy illumes -his countenance to tell of love and charity for -the woes of others.</p> - -<p><span class="pagenum"><a name="Page_80" id="Page_80">{80}</a></span> -But let man go abroad with just principles, and -what is he? An exhaustless fountain in a vast desert! -A glorious sun, shining ever, dispelling every vestige -of darkness. There is love animating his heart, -sympathy breathing in every tone. Tears of pity—dew-drops -of the soul—gather in his eye, and gush -impetuously down his cheek. A good man is abroad, -and the world knows and feels it. Beneath his smile -lurks no degrading passion; within his heart there -slumbers no guile. He is not exalted in mortal -pride, not elevated in his own views, but honest, -moral, and virtuous before the world. He stands -throned on truth; his fortress is wisdom, and his -dominion is the vast and limitless universe. Always -upright, kind, and sympathizing; always attached to -just principles, and actuated by the same, governed -by the highest motives in doing good; these constitute -his only true manliness.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Womanhood</h2> - -<div class="image-center"> - <img src="images/ch-086.jpg" width="130" height="20" alt="Womanhood"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -should be the highest ambition of every young -woman to possess a true womanhood. Earth -presents no higher object of attainment. To be -a woman is the truest and best thing beneath the -skies. A true woman exists independent of outward -adornments. It is not wealth, or beauty of person, -or connection, or station, or power of mind, or literary -attainments, or variety and richness of outward -<span class="pagenum"><a name="Page_81" id="Page_81">{81}</a></span> -accomplishments, that make the woman. These often -adorn womanhood, as the ivy adorns the oak, but -they should never be mistaken for the thing they -adorn.</p> - -<p>The great error of womankind is that they take -the shadow for the substance, the glitter for the -gold, the heraldry and trappings of the world for the -priceless essence of womanly worth which exists -within the mind. Every young man, as a general -rule, has some purpose laid down for the grand object -of his life—some plan, for the accomplishment of -which all his other actions are made to serve as -auxiliaries. It is to be regretted that every young -woman does not also have a set purpose of life—some -grand aim, grand in its character. She should, -in the first place, know what she is, what power she -possesses, what influences are to go out from her, -what position in life she was designed to fill, what -duties are resting upon her, what she is capable of -being, what fields of profit and pleasure are open to -her, how much joy and pleasure she may find in a -true life of womanly activity.</p> - -<p>When she has duly considered these things, she -should then form the high purpose of being a true -woman, and make every circumstance bend to her -will for the accomplishment of this noble purpose. -There can be no higher aim to set before herself. -There is no nobler attainment this side of the spirit-land -than lofty womanhood. There is no ambition -more pure than that which craves this crown for -her mortal brow. To be a genuine woman, full of -<span class="pagenum"><a name="Page_82" id="Page_82">{82}</a></span> -womanly instincts and power, forming the intuitive -genius of her penetrative soul, the subduing authority -of her gentle yet resolute will, is to be a peer -of earth's highest intelligence. All young women -have this noble prize before them. They may all -put on the glorious crown of womanhood. They -may make their lives grand in womanly virtues.</p> - -<p>A true woman has a power, something peculiarly -her own, in her moral influence, which, when duly -developed, makes her queen over a wide realm of -spirit. But this she can possess only as her powers -are cultivated. It is cultivated women that wield -the scepter of authority among men. Wherever -cultivated woman dwells, there is refinement, intellect, -moral power, life in its highest form. To be -a cultivated woman she must commence early, and -make this the grand aim of her life. Whether she -work or play, travel or remain at home, converse -with friends or study books, gaze at flowers or toil -in the kitchen, visit the pleasure party or the sanctuary -of God, she keeps this object before her mind, -and taxes all her powers for its attainment.</p> - -<p>Every young woman should also determine to do -something for the honor and elevation of her sex. -Her powers of mind and body should be applied to a -good end. Let her resolve to help with the weight -of her encouragement and counsels her sisters who -are striving nobly to be useful, to remove as far as -possible the obstacles in their way. Let her call to -her aid all the forces of character she can command -to enable her to persist in being a woman of the true -<span class="pagenum"><a name="Page_83" id="Page_83">{83}</a></span> -stamp. In every class of society the young women -should awaken to their duty. They have a great -work to do. It is not enough that they should be -what their mothers were—they must be more. The -spirit of the times calls on women for a higher order -of character and life. Will they heed the call? Will -they emancipate themselves from the fetters of custom -and fashion, and come up, a glorious company, -to the possession of a vigorous, virtuous, noble womanhood, -that shall shed new light upon the world -and point the way to a divine life?</p> - -<p>Woman's influence is the chief anchor of society, -and this influence is purifying the world, and the -work she has already accomplished will last forever. -No costly marble can build a more enduring monument -to her memory than the impress she makes on -her own household. The changing scenes of life -may hurl the genius of man from eminence to utter -ruin; for his life hangs on the fabric of public opinion. -But the honest form of a true mother reigns <i>queen</i> -in the hearts of her children forever.</p> - -<p>Man's admirers may be greater, but woman holds -her kindred by a silken cord of familiar kindness, -strengthened and extended by each little courtesy of -a life-time. Man may make his monument of granite -or of marble, woman hers of immortality. Man may -enjoy here, she will enjoy hereafter. Man may move -the rough crowd by his eloquence, woman will turn -his coarseness into a cheerful life. Man may make -laws and control legislatures, woman will mold their -minds in the school-room and be the author of their -<span class="pagenum"><a name="Page_84" id="Page_84">{84}</a></span> -grandest achievements. Cruelty she despises, and it -lessens at her bidding; purity she admires, and it -grows in her presence; music she loves, and her -home is full of its melody; happiness is her herald, -and she infuses a world with a desire for enjoyment. -Without her, cabins would be fit for dwellings, furs -fit for clothing, and all the arts and improvements -would be wanting in stimulus and ambition; for the -world is moved and civilization is advanced by the -silent influence of woman.</p> - -<p>This influence is due not exclusively to the fascination -of her charms, but to the strength, uniformity, -and consistency of her virtues, maintained under so -many sacrifices and with so much fortitude and heroism. -Without these endowments and qualifications, -external attractions are nothing; but with them, their -power is irresistible. Beauty and virtue are the -crowning attributes bestowed by nature upon woman, -and the bounty of Heaven more than compensates -for the injustice of man. The possession of these -advantages secures to her universally that degree -of homage and consideration which renders her independent -of the effect of unequal and arbitrary laws. -But it is not the incense of idol-worship which is most -acceptable to the heart of woman; it is the courtesy, -and just appreciation of her proper position, merit, -and character. Woman surpasses man in the quickness -of her perception and in the right direction of -her sympathies; and thus it is justly due to her praise -that the credit of her acknowledged ascendency is -personal amidst the increasing degeneracy of man.</p> - -<p><span class="pagenum"><a name="Page_85" id="Page_85">{85}</a></span> -Woman is the conservator of morality and religion. -Her moral worth holds man in some restraint, -and preserves his ways from becoming inhumanly -corrupt. Mighty is the power of woman in this respect. -Every virtue in woman has its influence on -the world. A brother, husband, friend, or son is -touched by its sunshine. Its mild beneficence is not -lost. A virtuous woman in the seclusion of her home, -breathing the sweet influence of virtue into the hearts -and lives of its loved ones, is an evangel of goodness -to the world. She is a pillar of the external kingdom -of right. She is a star, shining in the moral firmament. -She is a priestess, administering at the fountain -of life. Every prayer she breathes is answered, -in a greater or less degree, in the hearts and lives -of those she loves. Her heart is an altar-fire, where -religion acquires strength to go out on its mission -of mercy.</p> - -<p>We can not overestimate the strength and power -of woman's moral and religious character. The -world would go to ruin without her. With all our -ministers and Churches, and Bibles and sermons, -man would be a prodigal without the restraint of -woman's virtue and the consecration of her religion. -Woman first lays her hand on our young faces; she -plants the first seeds; she makes the first impressions; -and all along through life she scatters the -good seeds of her kindness, and sprinkles them with -the dews of her piety.</p> - -<p>A woman of true intelligence is a blessing at -home, in her circle of friends, and in society. Wherever -<span class="pagenum"><a name="Page_86" id="Page_86">{86}</a></span> -she goes she carries with her a health-giving -influence. There is a beautiful harmony about her -character that at once inspires a respect which soon -warms into love. The influence of such a woman -upon society is of the most salutary kind. She -strengthens right principles in the virtuous, incites -the selfish and indifferent to good actions, and gives -to the light and frivolous a taste after something -more substantial than the frothy gossip with which -they seek to recreate themselves.</p> - -<p>Many a woman does the work of her life without -being noticed or seen by the world. The world sees -a family reared to virtue, one child after another -growing into Christian manhood or womanhood, and -at last it sees them gathered around the grave where -the mother that bore them rests from her labors. -But the world has never seen the quiet woman laboring -for her children, making their clothes, providing -them food, teaching them their prayers, and making -their homes comfortable and happy.</p> - -<p>A woman's happiness flows to her from sources -and through channels different from those that give -origin and conduct to the happiness of man, and in -a measure will continue to do so forever. Her faculties -bend their exercise toward different issues, her -social and spiritual notions demand a different aliment. -Her powers are eminently practical. She has -a rich store of practical good sense, an ample fund -of tact, skill, shrewdness, inventiveness, and management. -It is her work to form the young mind, to -give it direction and instruction, to develop its love -<span class="pagenum"><a name="Page_87" id="Page_87">{87}</a></span> -for the good and true. It is her work to make home -happy, to nourish all the virtues, and instill all the -sweetness which builds men up into good citizens. -She is the consoler of the world, attending it in sickness; -her society soothes the world after its toils, -and rewards it for its perplexities. They receive the -infant when it enters upon its existence, and drape -the cold form of the aged when life is passed. They -assuage the sorrows of childhood, and minister to -the poor and distressed.</p> - -<p>Loveliness of spirit is woman's scepter and sword; -for it is both the emblem and the instrument of her -conquest. Her influence flows from her sensibilities, -her gentleness, and her tenderness. It is this which -disarms prejudice, and awakens confidence and affection -in all who come within her sphere, which makes -her more powerful to accomplish what her will has -resolved than if nature had endowed her with the -strength of a giant. As a wife and mother, woman -is seen in her most sacred and dignified aspect. As -such she has great influence over the characters of -individuals, over the condition of families, and over -the destinies of empires.</p> - -<p>How transitory are the days of girlhood! The -time when the cheerful smile, the merry laugh, and -the exulting voice were so many expressions of -happiness,—how quickly it passed! How time has -multiplied its scores, and accumulated its unwelcome -effects against the charms and attractions of -youth! But if the heart be chilled, if the cheek be -more pale, and the eye less bright; if the outward -<span class="pagenum"><a name="Page_88" id="Page_88">{88}</a></span> -adornment of the temple of love have become faded -and dimmed, there may be yet inwardly preserved -the shrine where is laid up the sacred treasures of -loveliness and purity, gentleness and grace, the attempered -qualities of tried and perfected virtues: as -if the blossoms of early childhood had ripened into -the mellow and precious fruits of autumnal time.</p> - -<p>But in another and better sense a good woman -never grows old. Years may pass over her head, -but if benevolence and virtue dwell in her heart she -is as cheerful as when the spring of life first opened -to her view. When we look at a good woman we -never think of her age; she looks as happy as when -the rose first bloomed on her cheek. In her neighborhood -she is a friend and benefactor; in the Church, -the devout worshiper and exemplary Christian. Who -does not love and respect the woman who has spent -her days in acts of kindness and mercy, who has -been the friend of sorrowing ones, whose life has -been a scene of kindness and love, devotion to truth -and religion. Such a woman can not grow old; she -will always be fresh and beautiful in her spirits and -active in her humble deeds of mercy and benevolence.</p> - -<p>If the young lady desires to retain the bloom and -beauty of youth, let her not yield to the way of fashion -and folly; let her love truth and virtue; and to -the close of her life will she retain those feelings -which now make life appear a garden of sweets ever -fresh and green.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_89" id="Page_89">{89}</a></div> - -<h2>Home Harmonies</h2> - -<div class="image-center"> - <img src="images/ch-095.jpg" width="180" height="20" alt="Home Harmonies"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-c.jpg" width="50" height="120" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">Can</span> -there be a more important theme to claim -the attention of thinking parents than that of -home harmonies, how to make the home life so -pleasant and full of kindly courtesy that its members -will look to it as the pleasantest spot on earth, -and find their highest enjoyment in advancing the -innocent pleasures of home? Is it not the duty of -parents to make their homes as pleasant as they -possibly can for their children and their mates? -Should they not strive to have them resound with -the fun and frolic of childhood, and enlivened with -the cheerfulness of happy social life? For too many -homes are like the frame of a harp that stands -without strings. In form and outline they suggest -music, but no melody arises from the empty spaces; -and thus it happens that home is unattractive, dreary, -and dull.</p> - -<p>And do you, fathers and mothers, you who -have sons and daughters growing up around you, do -you ever think of your responsibility of keeping alive -the home feeling in the hearts of your children? Remember -that within your means the obligation rests -upon you of making their homes the pleasantest spot -on earth, to make the word home to them the synonym -of happiness. Go to as great length as you consistently -can to provide for them those amusements, -which, if not provided there, entice them elsewhere. -You had better spend your money thus than in ostentation -<span class="pagenum"><a name="Page_90" id="Page_90">{90}</a></span> -and luxury, and far better than to amass a fortune -for your children to spend in the future. The -richest legacy you can leave your child is a life-long, -inextinguishable, and fragrant recollection of home -when time and death have forever dissolved the enchantment.</p> - -<p>Give him that, and on the strength of that will he -make his way in the world; but let his recollection -of home be repulsive, and the fortune you may leave -him will be a poor compensation for the loss of that -tenderness of heart and purity of life, which not only -a pleasant home, but the memory of one would have -secured. Remember, also, that while they will feel -grateful to you for the money you may leave them, -and will think of you when gone, they will go to your -green graves and bless your very ashes for that sanctuary -of quiet comfort and refinement, to which you -may, if you possess the means, transform your home. -The memory of the beautiful and happy homes of -childhood will in after years come to the weary mind -like strains of low, sweet music, and in its silent influence -for good will prove of infinite more value than -houses, stocks, and money.</p> - -<p>Too frequently the effect of prosperity is to render -the heart cold and selfish; but the heart will never -forget the hallowed influence of happy home memories. -It will be an evening enjoyment to which the -lapse of years will only add new sweetness. Such a -home memory is a constant inspiration for good, and -as constant a restraint from evil. A constant endeavor -should be made to render every home cheerful. -<span class="pagenum"><a name="Page_91" id="Page_91">{91}</a></span> -Innocent joy should reign in every heart. There -should be found domestic amusements, fireside pleasures, -quiet and simple they may be, but such as shall -make home happy, and not leave it that irksome -place that will oblige the youthful spirit to look elsewhere -for joy.</p> - -<p>There are a thousand unobtrusive ways in which -we may add to the cheerfulness of home. The very -modulations of the voice will often make a wonderful -difference. How many shades of feeling are expressed -by the voice! What a change comes over -us by a change of tones! No delicately tuned harp-string -can awaken more pleasures, no grating discord -can pierce with more pain. It is practicable to make -home so delightful that children shall have no disposition -to wander from it or prefer any other place. It -is possible to make it so attractive that it shall not -only firmly hold its own loved ones, but shall draw -others into its cheerful circle. Let the house all day -long be the scene of pleasant looks, pleasant words, -kind and affectionate acts; let the table be the happy -eating-place of a merry group, and not simply a dull -board where the members come to eat. Let the -sitting-room at evening be the place where a merry -company settle themselves to books and games, till -the round of good-night kisses are in order. Let -there be some music in the household, not kept to -show to company, but music in which all can join. -Let the young companions be welcomed and made for -the time a part of the group. In a word, let the -home be surrounded by an air of cozy and cheerful -<span class="pagenum"><a name="Page_92" id="Page_92">{92}</a></span> -good-will. Then children will not be exhorted to love -it; you will not be able to tempt them away from it.</p> - -<p>To the man of business home should be an earthly -paradise, to the embellishment of which his leisure -time and thoughts might well be devoted. Life is -certainly a pleasanter thing if the inevitable daily -drudgery be relieved by a little lightness, brightness, -and intelligent enjoyment. The craving for amusement -is a natural one, and within proper bounds it -ought to be gratified. And there is surely no better -entertainment for the spare hours of an intelligent -man than the embellishment of his home, so that it -will be an agreeable place for himself and his family -to dwell in, and for his friends to visit. He may be -assured that his children as they grow up will become -better men and women, and more useful members of -society, if they live in a home which is itself a work -of art, and in which they are surrounded by objects -stimulative to the intellect, the imagination, and to all -the better feelings of their natures.</p> - -<p>This making home a work of art is not a piece of -sentimentalism, but it is one which ought to address -itself in the strongest manner to the minds of all -practical people. There is nothing better worthy of -adornment than the house we live in; and a home -arranged and fitted up with taste will be better cared -for, it will beget habits of greater neatness, it will -inspire nobler thoughts, it will exert a pleasanter -influence, not only on its inmates, but on the -whole neighborhood, than one fitted with the costliest -objects selected with indiscrimination, without -<span class="pagenum"><a name="Page_93" id="Page_93">{93}</a></span> -plan, and merely for the purpose of ostentatious -display.</p> - -<p>It has been said that there is sure to be contentment -in a home in the windows of which can be seen -birds and flowers, and it may also be said that there -will be the same conditions wherever there are pictures -on the walls. A room without pictures is like -a room without windows. Pictures are loop-holes of -escape to the soul, leading to other scenes and other -spheres. They are consolers of loneliness, they are -books, they are histories and sermons which we can -read without turning over the leaves. The sweet -influence of flowers is no less than that of paintings. -At all seasons of the year they are gladly welcomed. -They are emblematic of both the joys and sorrows of -life, and religion has associated them with the highest -spiritual verities. Faded though they may sometimes -be, they have the power to wake the chords of memory -and make us children again. At the sick-bed -and marriage feast, on altar and cathedral walls they -have a meaning, and the humblest home looks brighter -where they bloom.</p> - -<p>Many a child goes astray, not because there is a -want of prayers or virtue at home, but simply because -home lacks sunshine. A child needs smiles as much -as flowers sunbeams. Children look little beyond -the present moment. If a thing pleases them they -are apt to seek it, if it displeases they are prone -to avoid it. Children are great imitators, and are -never so happy as when trying to do what they see -other people do. Their plays consist in copying actual -<span class="pagenum"><a name="Page_94" id="Page_94">{94}</a></span> -affairs of the older ones, and these amusements -often really prepare the children for the actual business -of life, so that they may sooner become helpful -to their parents. They should be watched and encouraged, -therefore, in their plays to habits of thoughtfulness -and self-reliance. It is to be hoped that games -of skill, which shall try the wit and patience of both -parents and children, will become the fashion of the -times, until every home in the land shall be supplied -with these accessories of pleasure, until every child -shall have in his father's house, be it humble or -costly, such appliances and helps for his entertainment -that he shall find his amusements under his -father's roof and in his father's presence.</p> - -<p>Among home amusements the best is the good -old habit of conversation, the talking over the events -of the day in bright and quick play of wit and fancy, -the story which brings the laugh, and the speaking -the good, kind, and true things which all have in their -hearts. Conversation is the sunshine of the mind, -an intellectual orchestra where all the instruments -should bear a part. Cultivate singing in the family. -The songs and hymns your childhood sung, bring -them all back to your memory; and teach them to -the little ones. Mix them all together, to meet the -varying moods as, in after life, they come over us so -mysteriously. Is it not singular what trifles sometimes -serve to wake the memories of youth? And -what more often than snatches of olden songs not -heard for many years, but which used to come from -lips now closed forever? Thus the home songs not -<span class="pagenum"><a name="Page_95" id="Page_95">{95}</a></span> -only serve to make the present home life happy and -agreeable, but the very memory of it will serve as a -shield of defense in times of trial and temptation. -At times, amid the crushing mishaps of business, a -song of the olden time breaks in upon the weary -thoughts and guides the mind into another channel—light -breaks from behind the cloud in the sky, and -new courage is given us.</p> - -<p>Parents do well to study the character of the -younger ones. The majority of parents do not understand -their children. They are kept under restraint, -and are not properly developed; they live a -life of fear rather than of love, which should not be. -Home should be the bright sanctuary of our hearts, -the repository of all our thoughts. Have confidence -in each other, and the seeds properly sown will spring -forth with fruits that will bud and blossom, but never -die. What is comparable to a well regulated, happy -home? It is our heaven below, where each thought -will vibrate in perfect unison.</p> - -<p>In the great majority of cases it will be found that -the frequenters of saloons and places of low resort -have not pleasant homes. It should be the duty of -all to strive to make home so happy that each evening -will furnish pleasant memories to lighten the load -of another day. Make it so happy that you do not -tire of it, but long for the hour when your day's toil -is over, and you desire to reach it as the happiest and -dearest place on earth. Parents should more earnestly -consider the importance of home culture, home -happiness, home love. The latter should be the ruling -<span class="pagenum"><a name="Page_96" id="Page_96">{96}</a></span> -element, for all the household is moved by the -surrounding influences, and when a spirit of love -broods over the household, how kind, gentle, and -considerate do all its members become!</p> - -<p>There are some persons who apparently live more -for the admiration of others than for their own household, -and have a smile for all but those who should be -the nearest and dearest. This is almost criminally -wrong; they could take no surer course to make a -complete wreck of their own happiness and the home -happiness. Whatever vexatious troubles parents -meet in their daily life, it is their duty no less than it -should be their chief pleasure to strive, as far as possible, -to throw around the home an atmosphere of joy -and happiness, to make home the dearest spot on -earth, so that when, with the passage of years, the -children go from thence to new and untried scenes, -the memory of home will bring to the heart a thrill -of joyful recollections, and thus give them a new courage -to take up the burden of life.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_97" id="Page_97">{97}</a></div> - -<h2>Home Duties</h2> - -<div class="image-center"> - <img src="images/ch-103.jpg" width="148" height="20" alt="Home Duties"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse indent1">"And say to mothers what a holy charge</div> - <div class="verse">Is theirs; with what a kingly power their love</div> - <div class="verse">Might rule the fountains of the new-born mind;</div> - <div class="verse">Warn them to wake at early dawn and sow</div> - <div class="verse">Good seed before the world has sown its tares."</div> - <div class="verse indent10">—<span class="smcap">Mrs. Sigourney.</span></div> - </div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-d.jpg" width="50" height="145" alt="D"/> -</div> - -<p class="drop-cap"><span class="uppercase">Duty</span> -embraces man's whole existence. It begins -in the home, where there is the duty which -children owe to their parents on the one hand, -and the duty which parents owe their children -on the other. There surely can be no more important -duties to ponder over long and earnestly than those -relating to the home, the duty of patience, of courtesy -one to the other, the interest in each other's welfare, -the duty of self-control, of learning to bear and forbear.</p> - -<p>One danger of home life springs from its familiarity. -Kindred hearts at a common fireside are far -too apt to relax from the proprieties of social life. -Careless language and careless attire are too apt -to be indulged in when the eye of the world is -shut off, the ear of the world can not hear. There -should be no stiffness of family etiquette, no sternness -of family discipline, like that which prevailed in -olden times—the day for that is passed. But the -day for thorough civility and courtesy among the -members of a home, the day for careful propriety of -dress and address, will never pass away. It is here -that the truest and most faultless social life is to be -lived; it is here that such a life is to be learned. A -<span class="pagenum"><a name="Page_98" id="Page_98">{98}</a></span> -home in which true courtesy and politeness reigns is -a home from which polite men and women go forth, -and they go out directly from no other. It should -be remembered that it is at home, in the family, and -among kindred, that an every-day politeness of manner -is really most to be prized; there it confers substantial -benefits and brings the sweetest returns. -The little attentions which members of the same -household may show towards one another, day by -day, belong to what is styled "good manners." -There can not be any ingrained gentility which does -not exhibit itself first at home.</p> - -<p>Children should be trained to behave at home as -you would have them behave abroad. It is the home -life which they act out when away. If this is rude, -gruff, and lacking in civility, they will be lacking in -all that constitutes true refinement, and thus most -painfully reflect on the home training when in the -presence of strangers. In the actions of children -strangers can read a history of the home life. It -tells of duty undone, of turmoil and strife, of fretful -women and impatient men; or, it speaks of a home -of love and peace, where patience sits enthroned in -the hearts of all its members, and each is mindful of -his or her duty towards the other.</p> - -<p>Let the wives and daughters of business men -think of the toils, the anxieties, the mortification and -wear that fathers undergo to secure for them comfortable -homes. Is it not their duty to compensate -them for these trials by making them happy at their -own fireside? Happy is he who can find solace and -<span class="pagenum"><a name="Page_99" id="Page_99">{99}</a></span> -comfort at home. And husbands, too, do not think -enough of the thousand trials and petty, vexatious -incidents of the daily home life to which wives are -subject. True, they themselves feel the harassing -incidents of business, which may be of more immediate -importance than the cares of home. But one -large worry is preferable to many small ones. Thus -it is the duty of each to remember these facts, and -strive to make the home life happy by mutual self-sacrifice.</p> - -<p>Something is wrong in those homes where the -little courtesies of speech are ignored in the everyday -home life. When the family gather alone around -the breakfast or dinner table the same courtesy -should prevail as if guests were present. Reproof, -complaint, unpleasant discussion, and sarcasm, no -less than moody silence, should be banished. Let -the conversation be genial and suited to the little -folks as far as possible. Interesting incidents of the -day's experience may be mentioned at the evening -meal, thus arousing the social element. If resources -fail sometimes little extracts read from evening or -morning papers will kindle the conversation. Scolding -is never allowable; reproof and criticism from -parents must have their time and place, but should -never intrude so far upon the social life of the family -as to render the home uncomfortable. A serious -word in private will generally cure a fault more -easily than many public criticisms. In some families -a spirit of contradiction and discussion mars the -harmony; every statement is, as it were, dissected, -<span class="pagenum"><a name="Page_100" id="Page_100">{100}</a></span> -and the absolute correctness of every word calculated. -It interferes seriously with social freedom -where unimportant social inaccuracies are watched -for and exposed for the sake of exposure.</p> - -<p>Never think any thing which affects the happiness -of your children too small a matter to claim your -attention. Use every means in your power to win -and retain their confidence. Do not rest satisfied -without some account of each day's joys or sorrows. -It is a source of great comfort to the innocent child -to tell all its troubles to mother, and the mother -should haste to lend a willing ear. Soothe and quiet -its little heart after the experience of the day. It -has had its disappointments and trials, as well as its -plays and pleasures; it is ready to throw its arms -around the mother's neck, and forgetting the one -live again the other. Always send the little child to -bed happy. Whatever cares may trouble your mind -give the little one a good-night kiss as it goes to its -pillow. The memory of this in the stormy years -which may be in store for it will be like Bethlehem's -star to the bewildered shepherd, and the heart will -receive a fresh inspiration of courage at the thrill of -youthful memories.</p> - -<p>The domestic fireside is a seminary of infinite -importance. It is important because it is universal, -and because the education it bestows, woven with the -woof of childhood, gives color to the whole texture -of life. Early impressions are not easily erased; the -virgin wax is faithful to the signet, and subsequent -impressions serve rather to indent the former one. -<span class="pagenum"><a name="Page_101" id="Page_101">{101}</a></span> -There are but few who can receive the honors of a -college education, but all are graduates of the heart. -The learning of the university may fade from recollection, -its classic lore may be lost from the halls of -memory; but the simple lessons of home, enameled -upon the heart of childhood, defy the rust of years, -and outlive the more mature but less vivid pictures -of after days. So deep, so lasting are the impressions -of early life that you often see a man in the -imbecility of age holding fresh in his recollection the -events of childhood, while all the wide space between -that and the present hour is a forgotten waste.</p> - -<p>Those parents act most wisely who have forethought -enough to provide not only for the youth, -but for the age of their offspring; who teach them -usefulness, and not to expect too much from the -world; to become early familiarized with the stern -and actual realities of life, and never to be apes of -fashion nor parasites of greatness. Parents, then, -should educate their children not merely in scholastic -acquirements, but in a knowledge of the respective -positions they are to occupy when they become men -and women. Educate them to the duties that the -world will require of them when they arrive at that -long looked for period when they will have reached -maturity, and enter into the game that every person -must play during his existence in the world. Educate -the girl to the intricate duties that will be required -of her as a wife and mother, and to the -position she is to occupy in society, and that it rests -with herself whether it shall be exalted or whether -<span class="pagenum"><a name="Page_102" id="Page_102">{102}</a></span> -it shall be debased and lowly. Educate the boy to -a knowledge of what the busy world will require of -him; teach him self-reliance and all manly attributes.</p> - -<p>A knowledge of the world is more than necessary -to enable us to live in it wisely, and this knowledge -should commence in the nursery. It must be remembered -that the largest and most important part of -the education of children, whether for good or evil, -is carried on at home, often unconsciously in their -amusements, and under the daily influence of what -they see and hear about them. It is there that -subtle brains and lissome fingers find scope and learn -to promote the well-being of the community. One -can not tell what duties their children may be called -to perform in after life. They must teach them to -cultivate their faculties, and to exercise all their -senses to choose the good and refuse the evil.</p> - -<p>Above all things, teach children what life is. It -is not simply breathing and moving. Life is a battle, -and all thoughtful people see it so,—a battle between -good and evil from childhood. Good influence -drawing us up toward the divine, bad influence drawing -us down to the brute. Teach children that they -lead two lives, the life without and the life within; -that the inside must be pure in the sight of God, as -well as the outside in the sight of man. Educate -them, then, to love the good and true, and remember -that every word spoken within the hearing of -little children tends toward the formation of character. -Teach little children to love the beautiful. If you -are able, give them a corner in the garden for flowers, -<span class="pagenum"><a name="Page_103" id="Page_103">{103}</a></span> -allow them to have their favorite trees. Teach -them to wander in the prettiest woodlets, show them -where they best can view the sunset. Buy them -pictures, and encourage them to deck their rooms in -their childish way. Thus may the mother weave into -the life of her children thoughts and feelings, rich, -beautiful, grand, and noble, which will make all after -life brighter and better.</p> - -<p>The duties of children to parents are far too little -considered. As the children grow up the parents -lean on them much earlier than either imagine. In -the passage of years the children gain experience -and strength. But with the parents! The cares of -a long life bow the form, and the strong are again -made weak. It is now that the duties of children -assume their grandest forms. It is not sufficient to -simply give them a home to make their declining -years comfortable. While supplying their physical -wants, their hearts may be famishing for some expression -of love from you. If you think they have outgrown -these desires, you are mistaken. Every little -attention you can show your mother—your escort to -Church or concert, or for a quiet walk—brings back -the youth of her heart; her cheeks glow with pleasure, -and she feels happy for such a dutiful son. The -father, occupied and absorbed as he may be, is not -wholly indifferent to the filial expressions of devoted -love. He may pretend to care but very little for -them; but, having faith in their sincerity, it would -give him pain were they entirely withheld. Fathers -need their sons quite as much as the sons need the -<span class="pagenum"><a name="Page_104" id="Page_104">{104}</a></span> -fathers; but in how many deplorable instances do -they fail to find in them a staff for their declining -years!</p> - -<p>You may disappoint the ambition of your parents, -you may be unable to distinguish yourself as you -fondly hoped; but let this not swerve you from a determination -to be a son of whose moral character they -need never be ashamed. Begin early to cultivate a -habit of thoughtfulness and consideration for others, -especially for those you are commanded to honor. -Can you begrudge a few extra steps for the mother who -never stopped to number those you demanded during -your helpless infancy? Have you the heart to slight -her requests or treat her remarks with indifference, -when you can not begin to measure the patient devotion -with which she bore your peculiarities? Anticipate -her wants, invite her confidence, be prompt to -offer assistance, express your affections as heartily -as you did when a child, that the mother may never -have occasion to grieve in secret for the child she -has lost.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Aim of Life</h2> - -<div class="image-center"> - <img src="images/ch-110.jpg" width="135" height="20" alt="Aim of Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -is the aim that makes the man, and without this -he is nothing as far as the utter destitution of -force, weight, and even individuality among men -can reduce him to nonentity. The strong gusts -and currents of the world sweep him this way and -that, without steam or sail to impel, or helm to guide -<span class="pagenum"><a name="Page_105" id="Page_105">{105}</a></span> -him. If he be not speedily wrecked or run aground, -it is more his good fortune than good management. -We have never heard a more touching confession of -utter weakness and misery than these words from -one singularly blessed with the endowments of nature -and of Providence: "My life is aimless."</p> - -<p>Take heed, young man, of an aimless life. Take -heed, too, of a low and sordid aim. A well-ascertained -and generous purpose gives vigor, direction, -and perseverance to all man's efforts. Its concomitants -are a well-disciplined intellect, character, influence, -tranquillity, and cheerfulness within—success -and honor without. Whatever a man's talents and -advantages may be, with no aim, or a low one, he is -weak and despicable; and he can not be otherwise -than respectable and influential with a high one. -Without some definite object before us, some standard -which we are earnestly striving to reach, we can -not expect to attain to any great height, either mentally -or morally. Placing for ourselves high standards, -and wishing to reach them without any further -effort on our part, is not enough to elevate us in any -very great degree.</p> - -<p>Some one has said, "Nature holds for each of us -all that we need to make us useful and happy; but -she requires us to labor for all that we get." God -gives nothing of value unto man unmatched by need -of labor; and we can expect to overcome difficulties -only by strong and determined efforts. Here is a -great and noble work lying just before us, just as -the blue ocean lies out beyond the rocks which line -<span class="pagenum"><a name="Page_106" id="Page_106">{106}</a></span> -the shore. In our strivings for "something better -than we have known" we should work for others' -good rather than our own pleasure. Those whose -object in life is their own happiness find at last that -their lives are sad failures.</p> - -<p>We need to do something each day that shall -help us to a larger life of soul; and every word or -deed which brings joy or gladness to other hearts -lifts us nearer a perfect life; for a noble deed is a -step toward God. To live for something worthy of -life involves the necessity of an intelligent and definite -plan of action. More than splendid dreamings -or magnificent resolves is necessary to success in the -objects and ambitions of life. Men come to the best -results in every department of effort only as they -thoughtfully plan and earnestly toil in given directions. -Purposes without work is dead. It were vain -to hope for good results from mere plans. Random -or spasmodic efforts, like aimless shoots, are generally -no better than wasted time or strength. The -purposes of shrewd men in the business of this life -are always followed by careful plans, enforced by -work. Whether the object is learning, honor, or -wealth, the ways and means are always laid out according -to the best rules and methods. The mariner -has his chart, the architect his plans, the sculptor his -model, and all as a means and condition of success. -Inventive genius, or even what is called inspiration, -can do little in any department of the theoretic or -practical science except as it works by a well-formed -plan; then every step is an advance towards the -<span class="pagenum"><a name="Page_107" id="Page_107">{107}</a></span> -accomplishment of its object. Every tack of the ship -made in accordance with nautical law keeps her -steadily nearing the port. Each stroke of the chisel -brings the marble into a clearer likeness to the -model. No effort or time is lost; for nothing is done -rashly or at random.</p> - -<p>Thus, in the grand aim of life, if some worthy -purpose be kept constantly in view, and for its accomplishment -every effort be made every day of your life, -you will, unconsciously, perhaps, approach the goal of -your ambition. There can be no question among the -philosophic observers of men and events that fixedness -of purpose is a grand element of human success. -When a man has formed in his mind a great sovereign -purpose, it governs his conduct as the laws of -nature govern the operation of physical things.</p> - -<p>Every one should have a mark in view, and pursue -it steadily. He should not be turned from his -course by other objects ever so attractive. Life is -not long enough for any one man to accomplish every -thing. Indeed, but few can at best accomplish more -than one thing well. Many—alas! very many—accomplish -nothing. Yet there is not a man, endowed -with ordinary intellect or accomplishments, but can -accomplish at least one useful, important, worthy -purpose. It was not without reason that some of -the greatest of men were trained from their youth to -choose some definite object in life, to which they -were required to direct their thoughts and to devote -all their energies. It became, therefore, a sole and -ruling purpose of their hearts, and was almost certainly -<span class="pagenum"><a name="Page_108" id="Page_108">{108}</a></span> -the means of their future advancement and -happiness in the world.</p> - -<p>Of the thousands of men who are annually coming -upon the stage of life there are few who escape -the necessity of adopting some profession or calling; -and there are fewer still who, if they knew the miseries -of idleness—tenfold keener and more numerous -than those of the most laborious profession—would -ever desire such an escape. First of all, a choice -of business or occupation should be made, and made -early, with a wise reference to capacity and taste. -The youth should be educated for it and, as far as -possible, in it; and when this is done it should be pursued -with industry, energy, and enthusiasm, which -will warrant success.</p> - -<p>This choice of an occupation depends partly upon -the individual preference and partly upon circumstances. -It may be that you are debarred from entering -upon that business for which you are best adapted. -In that case make the best choice in your power, apply -yourself faithfully and earnestly to whatever you -undertake, and you can not well help achieving a -success. Patient application sometimes leads to great -results. No man should be discouraged because he -does not get on rapidly in his calling from the start. -In the more intellectual professions especially it -should be remembered that a solid character is not -the growth of a day, that the mental faculties are not -matured except by long and laborious culture.</p> - -<p>To refine the taste, to fortify the reasoning faculty -with its appropriate discipline, to store the cells -<span class="pagenum"><a name="Page_109" id="Page_109">{109}</a></span> -of memory with varied and useful learning, to train -all the powers of the mind systematically, is the -work of calm and studious years. A young man's -education has been of but little use to him if it has -not taught him to check the fretful impatience, the -eager haste to drink the cup of life, the desire to -exhaust the intoxicating draught of ambition. He -should set his aim so high that it will require patient -years of toil to reach it. If he can reach it at a -bound it is unworthy of him. It should be of such -a nature that he feels the necessity of husbanding -his resources.</p> - -<p>You will receive all sorts of the most excellent -advice, but you must do your own deciding. You -have to take care of yourself in this world, and you -may as well take your own way of doing it. But if -a change of business is desired be sure the fault is -with the business and not the individual. For running -hither and thither generally makes sorry work, -and brings to poverty ere the sands of life are half -run. The North, South, East, and West furnish -vast fields for enterprise; but of what avail for the -seeker to visit the four corners of the world if he -still is dissatisfied, and returns home with empty -pockets and idle hands, thinking that the world is -wrong and that he himself is a misused and shamefully -imposed-on creature? The world, smiling at -the rebuff, moves on, while he lags behind, groaning -over misusage, without sufficient energy to roll up -his sleeves and fight his way through.</p> - -<p>A second profession seldom succeeds, not because -<span class="pagenum"><a name="Page_110" id="Page_110">{110}</a></span> -a man may not make himself fully equal to its duties, -but because the world will not readily believe -he is so. The world argues thus: he that has failed -in his first profession, to which he dedicated the -morning of his life and the Spring-time of his exertion, -is not the most likely person to master a second. -To this it might be replied that a man's first -profession is often chosen for him by others; his -second he usually decides upon for himself; therefore, -his failure in his first profession may, for what he -knows, be mainly owing to the sincere but mistaken -attention he was constantly paying to his second.</p> - -<p>Ever remember that it is not your trade or profession -that makes you respectable. Manhood and -profession or handicraft are entirely different things. -An occupation is never an end of life. It is an -instrument put into our hands by which to gain for -the body the means of living until sickness or old -age robs it of life, and we pass on to the world for -which this is a preparation. The great purpose of -living is twofold in character. The one should never -change from the time reason takes the helm; it is to -live a life of manliness, of purity and honor. To -live such a life that, whether rich or poor, your -neighbors will honor and respect you as a man of -sterling principles. The other is to have some business, -in the due performance of which you are to -put forth all your exertions. It matters not so much -what it is as whether it be honorable, and it may -change to suit the varying change of circumstances. -When these two objects—character and a high aim—are -<span class="pagenum"><a name="Page_111" id="Page_111">{111}</a></span> -fairly before a youth, what then? He must strive -to attain those objects. He must work as well as -dream, labor as well as pray. His hand must be as -stout as his heart, his arm as strong as his head. -Purpose must be followed by action. Then is he -living and acting worthily, as becomes a human being -with great destinies in store for him.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Success or Failure</h2> - -<div class="image-center"> - <img src="images/ch-117.jpg" width="210" height="20" alt="Success or Failure"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-m.jpg" width="50" height="116" alt="M"/> -</div> - -<p class="drop-cap"><span class="uppercase">Mankind</span> -every-where are desirous of achieving -a success, of making the most of life. At -times, it is true, they act as if they little cared -what was the outcome of their exertions. But -even in the lives of the most abandoned and reckless -there are moments when their good angel points out -to them the heights to which they might ascend, that -a wish arises for</p> - -<div class="stanza"> -<div class="center small">"Something better than they have known."</div> -</div> - -<p class="nodent">But, alas! they have not the will to make the necessary -exertions.</p> - -<p>We are confronted with two ends—success or -failure. To win the former it requires of us labor -and perseverance. We must remember that those -who start for glory must imitate the mettled hounds -of Acton, and must pursue the game not only where -there is a path, but where there is none. They must -be able to simulate and to dissimulate; to leap and to -<span class="pagenum"><a name="Page_112" id="Page_112">{112}</a></span> -creep; to conquer the earth like Cæsar; to fall down -and kiss it like Brutus; to throw their sword, like -Brennus, into the trembling scale; or, like Nelson, -to snatch the laurels from the doubtful hand of victory -while she is hesitating where to bestow them. He -that would win success in life must make Perseverance -his bosom friend, Experience his wise counselor, -Caution his elder brother, and Hope his guardian -genius. He must not repine because the fates are -sometimes against him, but when he trips or falls let -him, like Cæsar when he stumbled on shore, stumble -forward, and, by escaping the omen, change its -nature and meaning. Remembering that those very -circumstances which are apt to be abused as the -palliatives of failure are the true tests of merit, let -him gird up his loins for whatever in the mysterious -economy of the future may await him. Thus will he -rise superior to ill-fortune, and becoming daily more -and more impassive to its attacks, will learn to force -his way in spite of it, till, at last, he will be able to -fashion his luck to his will.</p> - -<p>"Life is too short," says a shrewd thinker, "for -us to waste one moment in deploring our lot. We -must go after success, since it will not come to us, -and we have no time to spare." If you wish to succeed, -you must do as you would to get in through a -crowd to a gate all are anxious to reach—hold your -ground and push hard; to stand still is to give up -the battle. Give your energies to the highest employment -of which your nature is capable. Be alive, -be patient, work hard, watch opportunities, be rigidly -<span class="pagenum"><a name="Page_113" id="Page_113">{113}</a></span> -honest, hope for the best; and if you are not able to -reach the goal of your ambition, which is possible in -spite of your utmost efforts, you will die with the consciousness -of having done your best, which is after all -the truest success to which man can aspire.</p> - -<p>As manhood dawns and the young man catches -its first lights, the pinnacles of realized dreams, the -golden domes of high possibilities, and the purpling -hills of great delights, and then looks down upon the -narrow, sinuous, long, and dusty paths by which -others have reached them, he is apt to be disgusted -with the passage, and to seek for success through -broader channels and by quicker means. To begin -at the foot of the hills and work slowly to the top -seems a very discouraging process, and here it is -that thousands of young men have made shipwreck -of their lives. There is no royal road to success. -The path lies through troubles and discouragements. -It lies through fields of earnest, patient labor. It -calls on the young man to put forth energy and determination. -It bids him build well his foundation, -but it promises in reward of this a crowning triumph.</p> - -<p>There never was a time in the world's history -when high success in any profession or calling demanded -harder or more earnest labor than now. It is -impossible to succeed in a hurry. Men can no longer -go at a single leap into eminent positions. As those -articles are most highly prized to attain which requires -the greatest amount of labor, so the road that leads to -success is long and rugged. What matter if a round -does break or a foot slip; such things must be -<span class="pagenum"><a name="Page_114" id="Page_114">{114}</a></span> -expected, and being expected, they must be overcome. -Rome was not built in a day; but proofs of her -magnificent temples are still to be seen. We each -prepare a temple to last through all eternity. A -structure to last so long, can it take but a day to -build it? The days of a life-time are necessary to -build the monument mightier than Rome and more -enduring than adamant. It is hard, earnest work, -step by step, that secures success; and while energy -and perseverance are securing the prize for steady -workers, others, sitting down by the wayside, are -wondering why they, too, can not be successful. They -surely forget that the true key is labor, and that -nothing but a strong, resolute will can turn it.</p> - -<p>The secret of one's success or failure is usually -contained in answer to the question, "How earnest is -he?" Success is the child of confidence and perseverance. -The talent of success is simply doing what -you can do well, and doing well whatever you do, -without a thought of fame. Success is the best test -of capacity, and materially confirms us in a favorable -opinion of ourselves. Success in life is the proper -and harmonious development of those faculties which -God has given us. Whatever you try to do in life, -try with all your heart to do it well; whatever you -devote yourself to, devote yourself to it completely. -Never believe it possible that any natural ability can -claim immunity from companionship of the steady, -plain, hard-working qualities, and hope to gain its -end. There can be no such fulfillment on this earth. -Some happy talent and some fortunate opportunity -<span class="pagenum"><a name="Page_115" id="Page_115">{115}</a></span> -may form the sides of the ladder on which some men -mount; but the rounds of the ladder must be made -of material to stand wear and tear, and there is no -substitute for thorough-going, ardent, sincere earnestness. -Never put your hand on any thing into -which you can not throw your whole self; never -affect depreciation of your own work, whatever it is.</p> - -<p>Although success is the guerdon for which all -men toil, they have, nevertheless, often to labor on -perseveringly without any glimmer of success in sight. -They have to live, meanwhile, upon their courage. -Sowing their seed, it may be in the dark, in the hope -that it will yet take root and spring up in achieved -result. The best of causes have had to fight their -way to triumph through a long succession of failures, -and many of the assailants have died in the breach -before the fortune has been won. The heroism they -have displayed is to be measured, not so much by -their immediate successes, as by the opposition they -have encountered and the courage with which they -have maintained the struggle.</p> - -<p>Among the habits required for the efficient prosecution -of business of any kind, and consequent success, -the most important are those of application, -observation, method, accuracy, punctuality, and dispatch. -Some persons sneer at these virtues as little -things, trifles unworthy of their notice. It must be -remembered that human life is made up of trifles. As -the pence make the pound and the minutes the hour, -so it is the repetition of little things, severally insignificant, -that make up human character. In the -<span class="pagenum"><a name="Page_116" id="Page_116">{116}</a></span> -majority of cases where men have failed of success, it -has been owing to the neglect of little things deemed -too microscopic to need attention. It is the result of -practical, every-day experience, that steady attention -to matter of detail is the mother of good fortune. -Accuracy is also of much importance, and an invariable -mark of good training in a man—accuracy in -observation, accuracy in speech, accuracy in the transaction -of affairs. What is done in business must be -done well if you would win the success desired.</p> - -<p>Give a man power, and a field in which to use it, -and he must accomplish something. He may not do -and become all that he desires and dreams of, but his -life can not well be a failure. God has given to all -of us ability and opportunity enough to be moderately -successful. If we utterly fail, in the majority of -cases, it is our own fault. We have either neglected -to improve the talents with which our Creator has -endowed us, or we fail to enter the door that has -opened for us. Such is the constitution of human society, -that the wise person gradually learns not to -expect too much from life; while he strives for success -by worthy methods, he will be prepared for failure. -He will keep his mind open to enjoyment, but -submit patiently to suffering. Wailings and complainings -in life are never of any use; only cheerful -and continuous working in right paths are of real -avail. In spite of our best efforts failures are in store -for many of us. It remains, then, for you to do the -best you can under all circumstances, remembering -that the race is not always to the swift nor the battle -<span class="pagenum"><a name="Page_117" id="Page_117">{117}</a></span> -to the strong. It is by the right application of swiftness -and strength that you are to make your way. -It is not sufficient to do the right thing, it must be -done in the right way, at the right time, if you would -achieve success.</p> - -<p>Young man, have you ever considered long and -earnestly what you were best capable of doing in the -world? If not put it off no longer. You expect to do -something, you wish to achieve success. Have you -ever thought of what success consisted? It does not -consist in amassing a fortune; some of the most <i>unsuccessful</i> -men have done that. Remember, too, that -success and fame are not synonymous terms. You -can not all be famous as lawyers, statesmen, or divines. -You may or may not accumulate a fortune. -But is it not true that wealth, position, and fame are -but the accidents of success, that success may or may -not be accompanied by them, that it is something -above and beyond them? In this sense of the word -you only are to blame if you fall. It is in your power -to live a life of integrity and honor. You can so -live that all will honor and respect you. You can -speak words of cheer to the downhearted, a kindly -word of caution to the erring one. You can help -remove some obstacle from the paths of the weak. -You can incite in the minds of those around you a -desire to live a pure, straightforward life. You can -bid those who are almost overwhelmed by the billows -and waves of sorrow, to look up and see the sun shining -through the rifts in the dark clouds passing o'er -them. All this can you do, and a grand success will be -<span class="pagenum"><a name="Page_118" id="Page_118">{118}</a></span> -your reward. Away, then, with your lethargy. You -are a man; arise in your strength and your manhood. -Resolve to be in this, its true sense, a successful man. -And then if wealth or fame wait on you, and men delight -to do you honor, these will be but added laurels -to your brow, but the gilded frame encasing success.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Dignity of Labor</h2> - -<div class="image-center"> - <img src="images/ch-124.jpg" width="195" height="20" alt="Dignity of Labor"/> -</div> - - -<div> - <img class="drop-cap" src="images/drop-l.jpg" width="50" height="137" alt="L"/> -</div> - -<p class="drop-cap"><span class="uppercase">Labor,</span> -either of the head or the hand, is the lot -of humanity. There are no exceptions to this -general rule. The rich who have toiled early -and late for a competence find their present ease -more unendurable than their past exertions, and the -round of pleasures to which, in other days, they -looked for a reward of their toil in actual realization, -resolve themselves into drudgeries, often worse than -those from which they vainly fancied they had escaped. -The king on his throne is beset with cares, -and the labor he performs is ofttimes far heavier -than any borne by the poorest peasant in his dominions. -The high and low alike acknowledge the -universal sway of labor. That which is thus the -common lot of mankind and reigns with such universal -sway can not be otherwise than honorable in -the highest degree.</p> - -<p>Labor may be a burden and a chastisement, but -it is also an honor and a glory. Without it nothing -can be accomplished. All that to man is great and -<span class="pagenum"><a name="Page_119" id="Page_119">{119}</a></span> -precious is acquired only through labor. Without -it civilization would relapse into barbarism. It -is the forerunner and indispensable requisite to all -the sweet influence of refinement. It is the herald -of happiness, and makes the desert to blossom as -a garden of roses. It whitens the sea with sails, -and stretches bands of iron across the continent. It -is labor that drives the plow, scatters the seed, and -causes the fields to wave in golden harvests for the -good of man. It gathers the grain and sends it to -different regions of the earth to feed other millions -toiling in less favored channels there. Labor gathers -the gossamer web of the caterpillar, the cotton from -the field, and the fleece from the flock, and weaves -them into raiment soft, warm, and beautiful. The -purple robe of royalty, the plain man's sober suit, -the fantastic dress of the painted savage, and the -furry coverings of arctic lands are alike the results -of its handiwork, and proofs of its universal sway -and honor. Labor molds the brick, splits the slate, -and quarries the stone. It shapes the column and -rears not only the humble cottage but the gorgeous -palace, the tapering spire and stately dome.</p> - -<p>It is by labor that mankind have risen from a state -of barbarism to the light of the present. It is only -by labor that progression can continue. Labor, possessing -such inherent dignity and being the grand -measure of progress, it is most fitting that man -should not taste life's greatest happiness, or wield -great influence for good, or reach the summit of his -ambitious resolves, save only as the result of long -<span class="pagenum"><a name="Page_120" id="Page_120">{120}</a></span> -and patient labor. Life is a short day; but it is a -working day, and not a holiday. Man was made for -action, and life is a mere scene for the exercise of -the mind and engagement of the hand—a scene -where the most important occupations are, in one -sense, but species of amusement, and where so long -as we take pleasure in the pursuit of an object it -matters but little that we secure it not, or that it -fades when acquired.</p> - -<p>Life to some is drudgery; to some, pain; to some, -art; to others, pleasure; but to <i>all</i>, work. Let none -feel a sense of sore disappointment that life to them -becomes routine. It is a necessary consequence of -our natures that our work and our amusements, our -business and our pleasures, should tend to become -routine. The same wants, the same demands, and -similar duties meet us on the threshold of every day. -We look forward to some great occasion on which -to display ourselves, some grand event in which to -give proof of a heroic spirit, and complain of the -petty routine of daily life. On the contrary, it is this -succession of little duties—little works apparently of -no account—which constitute the grand work of life; -and we display true nobility when we cheerfully take -these up and go forward, content to</p> - -<div class="stanza"> -<div class="center small">"Labor and to wait."</div> -</div> - -<p>Alas for the man or woman who has not learned -to work! They are but poor creatures. They know -not themselves. They depend on others for support. -Let them not fancy they have a monopoly of enjoyment. -<span class="pagenum"><a name="Page_121" id="Page_121">{121}</a></span> -They have missed the sweetest pleasure of -life, even the pleasure of self-reliant feeling, born of -vanquished difficulties. They know not the thrill -of pleasure experienced by him who carries difficult -projects to a successful termination. Each rest owes -its deliciousness to toil, and no toil is so burdensome -as the rest of him who has nothing to task and -quicken his powers. They do not realize, in their -blind pride, what labor has done for them. It was -labor that rocked them in their cradle and nourished -their pampered life. Without it the very garments -on their back would be unspun. He is indebted to -toil for the meanest thing that ministers to his wants, -save only the air of heaven, and even that, in God's -wise providence, is breathed with labor.</p> - -<p>Labor explores the rich veins of deeply buried -rocks, extracting the gold and silver, the copper and -tin. Labor smelts the iron, and molds it into a -thousand shapes for use and ornaments, from the -massive pillar to the tiniest needle, from the ponderous -anchor to the wire gauze, from the mighty flywheel -of the engine to the polished purse-ring or -glittering bead. Labor hews down the gnarled oak, -shapes the timbers, builds the ship, and guides it -over the deep, bringing to our shores the produce -of every clime.</p> - -<p>But mere physical, manual labor is not the sole -end of life. It must be joined with higher means of -improvement, or it degrades instead of exalts. The -poorest laborer has intellect, heart, imagination, -tastes, as well as bones and muscles, and he is -<span class="pagenum"><a name="Page_122" id="Page_122">{122}</a></span> -grievously wronged when compelled to exclusive -drudgery for bodily subsistence. It is the condition -of all outward comforts and improvements, whilst, at -the same time, it conspires with higher means and -influences in ministering to the vigor and growth of -the mind. Not only has labor inherent dignity, but -it is almost a necessity for mind as well as body. -Man is an intelligence, sustained and preserved by -bodily organs, and their active exercise is necessary -to the enjoyment of health. It is not work, but overwork, -that is hurtful; it is not hard work that is injurious -so much as monotonous, fagging, hopeless -work. All hopeful work is healthful; and to be usefully -and properly employed is one of the great -secrets of happiness.</p> - -<p>Most interesting is the contemplation of the victories -achieved by the hand of labor—victories far -grander than any achieved by physical force on the -field of battle; for its conquests are wrested from -nature. The very elements are brought under subjection, -and made to contribute to the good of man. -It displays its triumph in a thousand cities; it glories -in shapes of beauty; it speaks in words of power; -it makes the sinewy arm strong with liberty, the poor -man's heart rich with content, crowns the swarthy -and sweaty brow with honor, dignity, and peace. It -is one of the best regulators of practical character. -It evokes and disciplines obedience, self-control, attention, -application, and perseverance, giving a man -deftness and skill in his physical calling, and aptitude -and dexterity in the affairs of ordinary life. Work is -<span class="pagenum"><a name="Page_123" id="Page_123">{123}</a></span> -the law of our being, the living principle that carries -men and nations onward. Manual labor is a school -in which men are placed to get energy of purpose -and character—a vastly more important endowment -than the learning of other schools.</p> - -<p>The laborer is placed, indeed, under hard masters—the -power of physical elements, physical sufferings, -and want. But these stern teachers do a work -which no compassionate, intelligent friend could do -for us, and true wisdom will bless Providence for this -sharp necessity. Labor is not merely the grand instrument -by which the earth is overspread with fruitfulness -and beauty, the ocean subdued, and matter -wrought into innumerable forms for comfort and -ornament; it has a far higher function, which is to -give force to the will, efficiency, courage, the capacity -of endurance and of devotion to far-reaching plans.</p> - -<p>We must ever remember that it is the intention -only that disgraces; that all honest work is honorable; -and if your occupation be not so high-sounding -as you would like, still it is better to work faithfully -at this until opportunity opens the door to something -higher. Because you do not find just what suits you, -to refuse to labor at all, to play the drone, is to act -unworthy of yourself and your destiny. Neither is -it beneath you to make yourself useful, regardless of -what your position and wealth may be. A gentleman -by birth and education, however richly he may -be endowed with worldly position, can not but feel -that he is in duty bound to contribute his quota of -endeavor towards the general well-being in which he -<span class="pagenum"><a name="Page_124" id="Page_124">{124}</a></span> -shares. He can not be satisfied with being fed, clad, -and maintained by the labors of others, without making -some suitable return to the society that upholds -him. It matters not what a person's natural gifts -may be, he can not expect to attain in any profession -to a high degree of success without going through -with a vast deal of work, which, taken by itself, -would rightly be called drudgery. That quality in -man which, for want of a better name, we call genius, -does not consist in an ability to get along without -work, but, on the contrary, is generally the faculty -of doing an immense amount of work. Young men -sometimes think that it is not respectable to be at -work, and imagine that there is some character of -disgrace or degradation belonging to toil. No greater -mistake could be made. Instead of being disgraceful -to engage in work, it is especially honorable. The -most illustrious names in history were hard workers. -No one whom posterity delights to honor ever -dreamed or idled his way to fame. To be idle and -useless is neither an honor nor a privilege. Though -persons of small natures may be content merely to -consume, men of average endowments, of manly expectations, -and of honest purpose will feel such a -condition to be incompatible with real honor and true -dignity.</p> - -<p>The noblest man on earth is he who puts his -hands cheerfully and proudly to honest labor, and -goes forth to conquer honor and worth. Labor is -mighty and beautiful. The world has long since -learned that man can not be truly man without employment. -<span class="pagenum"><a name="Page_125" id="Page_125">{125}</a></span> -Would that young men might judge of -the dignity of labor by its usefulness rather than by -the gloss it wears! We do not see a man's nobility -in dress and toilet adornments, but in the sinewy -arm, roughened, it may be, by hardy, honest toil -under whose farmer's or mechanic's vest a kingly -heart may beat. Exalt thine adopted calling or profession. -Look on labor as honorable, and dignify the -task before thee, whether it be in the study, office, -counting-room, workshop, or furrowed field. There -is equality in all, and the resolute will and pure heart -may ennoble either.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Perseverance</h2> - -<div class="image-center"> - <img src="images/ch-131.jpg" width="150" height="20" alt="Perseverance"/> -</div> - - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -is only by reflection that we derive a just appreciation -of the value of perseverance. When -we see how much can be accomplished in any -given direction by the man or woman of but average -ability who resolutely perseveres in the course of -action adopted as the ruling purpose of their lives, -we then arrive at a just estimate of the value of perseverance -as a factor in success. The old fable of the -hare and the tortoise only exemplifies a truth which -we are all ready to admit when we once stop to -admire those stupendous works of nature and art, -which proclaim in no uncertain tones the triumph of -perseverance. All the performances of human art, -at which we look with praise or wonder, are instances -<span class="pagenum"><a name="Page_126" id="Page_126">{126}</a></span> -of the resistless force of perseverance. It is by this -that the quarry becomes a pyramid; it is by this the -Coliseum of Rome was built; and this it was that -inclosed in adamant the Chinese empire.</p> - -<p>One man's individual exertion seems to go for -nothing. If a person were to compare the result of -one man's work with the general design and last -result, he would be overwhelmed by the sense of -their disproportion. Yet these petty operations, incessantly -continued, in time surmount the greatest -difficulties. Mountains are elevated and oceans -bounded by the slender force of human beings. -How many men, who have won well-nigh imperishable -renown in the world of literature, science, or -art, owe all their greatness to persevering efforts? -How many of those whom the world calls geniuses -can exclaim with Newton that they owe all their -greatness to persevering efforts, and whatever they -may have been able to accomplish more than ordinary -has been solely by virtue of perseverance? -They were the sons of unremitting industry and toil. -They were once as weak and helpless as any of us, -once as destitute of wisdom and power as an infant. -Once the very alphabet of that language which they -have wielded with such magic effect was unknown to -them. They toiled long to learn it, to get its sounds, -understand its deeper fancies, and longer still to -obtain the secret of its highest charm and mightiest -power, and yet even longer for those living, glorious -thoughts which they bade it bear to an astonished -and admiring world.</p> - -<p><span class="pagenum"><a name="Page_127" id="Page_127">{127}</a></span> -Their characters, which are now given to the -world and will be to millions yet unborn as patterns -of greatness and goodness, were made by that untiring -perseverance which marked their whole lives. -From childhood to age they knew no such word as -fail. Defeat only gave them power; difficulty only -taught them the necessity of redoubled exertions; -dangers gave them courage, and the sight of great -labors inspired in them corresponding exertions. -Their success has been wrought out by persevering -industry. It has been said by shrewd observers that -successful men owe more to their perseverance than -to their natural powers, their friends, or the favorable -circumstances around them. Genius will falter by -the side of labor, great powers will give place to great -industry. Talents are desirable, but perseverance is -more so. It will make mental powers, or at least -strengthen those already made. This should teach a -great lesson of patience to those who are so nearly -ready to sink in despair, and have grown weary in -their strivings for better things. For one who faints -not, but resolutely takes up the work of life and perseveringly -continues his exertion, it is possible for -him to reach almost any height to which his ambition -may point. Some of the great works of literature, -in which are stored away great masses of information, -are the results of persevering efforts, before which -many minds would have quailed.</p> - -<p>Gibbon consumed nineteen years in writing his -masterpiece. How many would have had the courage -to persevere that length of time, though certain -<span class="pagenum"><a name="Page_128" id="Page_128">{128}</a></span> -of success at last? Courage, when combined with -energy and perseverance, will overcome difficulties -apparently insurmountable. Perseverance, working -in the right direction and when steadily practiced, -even by the most humble, will rarely fail of its reward. -It inspires in the minds of all fair-minded people a -friendly feeling. Who will not befriend the persevering, -energetic youth, the fearless man of industry? -Who is not a friend to him who is a friend to himself? -He who perseveres in business, amidst hardships and -discouragements, will always find ready and generous -friends in time of need. He who will persevere in a -course of wisdom, rectitude, and benevolence, is sure -to gather round him friends who will be true and -faithful.</p> - -<p>Go to the men of business, of worth, of influence, -and ask them who shall have their confidence and -support. They will tell you "the men who falter not -by the wayside, who toil on in their calling against -every barrier, whose eyes are 'upward,' and whose -motto is 'excelsior.'" These are the men to whom -they give their confidence. But they shun the lazy, -the indolent, the fearful and faltering. They would -as soon trust the wind as such men. If you would -win friends, be steady and true to yourself. Be the -unfailing friend of your own purposes, stand by your -own character, and others will come to your aid.</p> - -<p>Almost every portion of the earth teems with -works which show what man has been able to effect -in the physical world by means of perseverance. -Calculate, if you can, the efforts required to build -<span class="pagenum"><a name="Page_129" id="Page_129">{129}</a></span> -the pyramids of Egypt. Can you conceive of a more -enduring monument to the triumph of perseverance -than that? Look at nature. She has a thousand -voices teaching lessons of perseverance. The lofty -mountains are wearing down by slow degrees. The -ocean is gradually, but surely, filling up, by deposits -from its thousand rivers, and by the labors of a little -insect so small as to be almost invisible to the naked -eye. Every shower that sweeps over the surface of -the country tends to bring the hills and the mountains -to the level of the plains. Nature has but one -lesson on this subject, and that is, "Persevere."</p> - -<p>More depends upon active perseverance than -upon genius. Says a common-sense author upon -this subject: "Genius unexerted is no more genius -than a bushel of acorns is a forest of oaks." There -may be epics in men's brains, just as there are oaks -in acorns, but the tree and the book must come out -before we can measure them. Firmness of purpose -is one of the most necessary sinews of character, and -one of the best instruments of success. Without it, -genius wastes its efforts in a maze of inconsistencies. -It gives power to weakness, and opens to poverty the -world's mark. It spreads fertility over the barren -landscape, and bids the choicest fruits and flowers -spring up and flourish in the desert abode. There -is, perhaps, nothing more conducive to success in -any important and difficult undertaking than a firm, -steady, unremitting spirit. In seasons of distress -and difficulty, to abandon ourselves to dejection is -evidence of a weak mind. Opposing circumstances -<span class="pagenum"><a name="Page_130" id="Page_130">{130}</a></span> -often create strength, both mental and physical. Opposition -gives us greater power of resistance. To -overcome one barrier gives us greater ability to overcome -the next. It is cowardice to grumble about -circumstances. Instead of sinking under trouble, it -becomes us, in the evil day, with perseverance to -maintain our part, to bear up against the storm, to -have recourse to those advantages, which, in the -worst of times, are always left to integrity and -virtue, and never to give up the hope that better -days may come.</p> - -<p>It is wonderful to see what miracles a resolute -and unyielding will can achieve. Before its irresistible -energy the most formidable obstacles become as -cobweb barriers in the path. Difficulties, the terrors -of which cause the irresolute to sink back with dismay, -provoke from the man of lofty determination -only a smile. The whole history of our race, all -nature, indeed, teems with examples to show what -wonders may be accomplished by resolute perseverance -and patient toil. How many there are who, -thinking of the immense amount of work lying between -them and the object of their desires, are almost -ready to give up in despair! But do they not, when -they view the work thus in mass, forget that there is -time enough, if only rightly improved, to suffice for -each effort?</p> - -<p>One step after another, perseveringly continued, -will enable you to arrive at your journey's end, however -long it may be. It is only when you come to -reckon up the aggregate number of steps that you -<span class="pagenum"><a name="Page_131" id="Page_131">{131}</a></span> -are ready to sink under a feeling of despair. But -you are not required to take them all at once; there -is an allotted time for each individual step. Thus, -in viewing any work that you may have marked out -in life, only remember that you are not obliged to do -the work all at once; that the regular daily portions -performed quietly and systematically, day after day, -will enable you to achieve almost any desired result. -When we reflect on the wonderful results that perseverance -has accomplished, we are led to believe -that the man who wills, resolves, and perseveres can -do almost any thing.</p> - -<p>Every one, then, regardless of his condition in -life, should set his aim high, and resolve to remit no -labor necessary for its realization, but cheerfully take -up the trials and burdens that life has in store for -him, and carry them forward, be the discouragements -what they may, to a glorious consummation. Only -learn to carry a thing through in all of its details, -and you have measured the secret of success. Only -learn to persevere in carrying out any plan of work -which an enlightened judgment decides is the best, -and you will force life to yield you its grandest triumphs. -There is almost no limit to what you can -achieve if you thus govern your actions, and make -all your exertions contribute to the fulfilling of some -great purpose of life, which you took up with a brave -heart, and with a determination to persevere therein -until success crowns your efforts.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_132" id="Page_132">{132}</a></div> - -<h2>Enterprise</h2> - -<div class="image-center"> - <img src="images/ch-138.jpg" width="130" height="20" alt="Enterprise"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-c.jpg" width="50" height="120" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">Closely</span> -allied with the qualities of self-reliance -and energy is that characteristic quality which so -much conduces to success in life, and is generally -expressed by the word "enterprise." It is -distinct from energy, inasmuch as it is constantly -active in discovering new fields for energy to exert -itself in. We are familiar with examples of men -who have won fortunes or gained renown, not because -they pursued better or wiser courses, but -because of some originality in their aims and methods, -by which they were enabled to command the -attention of the busy world long enough to wrest -from it the special object of their choice.</p> - -<p>True enterprise is constantly on the alert to discover -some new want of society, some fertile source -of profit or honor, some unexplored field of business, -and is ready to supply the one or to take advantage -of the other. It is nearly an indispensable element -in these days of fierce competition. Every avenue -of business is crowded, and as soon as it is known -that one party has made a success by one method -there are scores of eager aspirants ready to try the -successful plan, so that straightway it, too, ceases to -be unique, and, in becoming common, loses the power -it formerly possessed of compelling success. Hence -the late-comers in the field are doomed to failure, -while they may at the same time be the better fitted -for the peculiar work in hand. What they should -<span class="pagenum"><a name="Page_133" id="Page_133">{133}</a></span> -do is to aim at success by new plans and methods. -Every one knows the enthusiastic glow that animates -the whole being of him who feels the ardor of an -explorer, who surmounts difficulties by new and, before, -unthought-of expedients, who plans and projects -enterprises that had previously escaped the active -minds of his fellow men.</p> - -<p>It is by virtue of this very enthusiasm that the -man of enterprise, who is so ready to adopt new -measures, plans, and projects, is enabled to carry -into his business or profession an energy and inspiration -which is totally lacking on the part of those who -are followers. Hence the latter ofttimes fail of success -which their talents might almost be said to have -promised them. Therefore, those who enter the lists -to win life's battles must expect, if they would reach -their goal, to wage the fight not only by the old -methods but by the new. To use only those tactics -which are sanctioned by usage is to invite defeat. -Throw open the windows of your mind to new ideas, -and keep at least abreast of the times, and, if possible, -ahead of them. Nothing is more fatal to -self-advancement than a stupid conservatism or a -servile imitation. The days when a man could get -rich by plodding on without enterprise and without -taxing his brains have gone by. Mere industry and -economy are not enough; there must be intelligence -and original thought.</p> - -<p>Whatever your calling, inventiveness, adaptability, -promptness of decision, must direct and utilize your -force, and if you do not find markets you must make -<span class="pagenum"><a name="Page_134" id="Page_134">{134}</a></span> -them. In business you need not know many books, -but you must know your trade and men. You may -be slow at logic, but you must dart at chances. You -may stick to your groove in politics, but in your -business you must switch into new tracks, and shape -yourself to every exigency. We emphasize this -matter because in no country is the red-tapist so -out of place as here. Every calling is filled with -bold, keen, subtle-witted men, fertile in expedients -and devices, who are perpetually inventing new ways -of buying cheaply, underselling, or attracting custom; -and the man who sticks doggedly to the old-fashioned -methods—who runs in a perpetual rut—will find -himself outstripped in the race of life, if he is not -stranded on the sands of popular indifference. Keep, -then, your eyes open and your wits about you, and -you may distance all competitors; but, if you ignore -all new methods, you will find yourself like a lugger -contending with an ocean steamer.</p> - -<p>It is enterprise that oils the wheels of energy -and industry. Industry gathers together, with a -frugal hand, the means whereby we are enabled to -develop our plans and purposes. Energy gives us -force whereby we gather the courage to persevere -in the lines decided on, bids us put on a bold mien -and go forth to do valiant battle against opposing -circumstances. But it is enterprise that suggests -ways and means to overcome difficulties that threaten -to overwhelm us. It is enterprise that bids us explore -entirely new fields, discovering expedients that -enable us to change what, by the force of circumstances, -<span class="pagenum"><a name="Page_135" id="Page_135">{135}</a></span> -was fast becoming a failure into a glorious -victory, bringing to us wealth, position, and fame. It -is to enterprise that we are indebted for those rich discoveries -in scientific fields by which we decipher the records -of past ages, and unravel the secrets which nature -surrounded with mystery, compelling them to serve us.</p> - -<p>It was enterprise that harnessed steam, teaching -it to do our bidding, and brought the lightning down -from the heavens to carry our thoughts to the uttermost -parts of the earth. It is the spirit of enterprise -driving curious minds to work in new directions -that has given us all those useful and curious inventions, -which have done so much to make this -nineteenth-century civilization to shine with so lustrous -a light. In short, it is enterprise that lifts the -man of but mediocre abilities and attainments into -the foremost ranks of the successful ones.</p> - -<p>Enterprise is an inheritance and not an acquisition. -But it can at the same time be improved by -cultivation, the same as bodily strength or any mental -faculty. He who would excel as a swimmer must -be often in the water, and the gymnast does not -spare himself long and fatiguing exertions. So of -an enterprising spirit. Some men seem born with an -overflow of this, while others possess it in a slight -degree only. But if any would be known as enterprising -men, they must not hesitate to show by their -every-day actions that they rely upon themselves in -cases of emergency, and the greater the necessity -the better means of surmounting it are constantly -discovered. They must not hesitate to try plans -<span class="pagenum"><a name="Page_136" id="Page_136">{136}</a></span> -because they are new; but if sober judgment can discover -no objection to it, they must seize upon the -very novelty of the plan as an inducement, and be -only the more eager to put it to the test. There is -no life so routine but that it constantly affords scope -for the exercise of enterprising energy. The very -fact that you are finding it routine and commonplace -should at once set you to work to devise some new -way to change this.</p> - -<p>Do not stand sighing, wishing, and waiting, but go -to work with an energy and perseverance that will -set every obstacle in the way of your success flying -like leaves before a whirlwind. A weak and irresolute -way of doing business will shipwreck your plans -as readily as effects follow causes. You may have -ambition enough to wish yourself on the topmost -round of the ladder of success; but if you have not -the requisite energy to commence and enterprise -enough to push ahead even when you know you are -off the beaten track, you will always remain at the -bottom, or at least on the lower rounds. Providence -has hidden a charm in difficult undertakings which is -appreciated only by those who dare to grapple with -them. But this can only be true when you, by your -own exertions and the strength of your own self-reliance -and enterprise, have achieved the results. -Nothing can be more distasteful than to see men of -apparently good abilities waiting for some one to -come and help them over difficulties.</p> - -<p>Be your own helper. If a rock rises up before -you, roll it along or climb over it. If you want -<span class="pagenum"><a name="Page_137" id="Page_137">{137}</a></span> -money, earn it. If you want confidence, prove yourself -worthy of it. Do not be content with doing -what has been done; surpass it. Deserve success -and it will come. The sun does not rise like a -rocket or go down like a bullet fired from a gun; -slowly and surely it makes its rounds, and never tires. -It is as easy to be a lead horse as a wheel horse. -If the job be long, the pay will be greater; if the -task be hard, the more competent you must be to do -it. We must apportion our strength and exertions -to the requisite tasks and duties. He who weakly -shrinks from the struggle, who will offer no resistance, -who will endure no labor nor fatigue, can -neither fulfill his own vocation, nor contribute aught -to the general welfare of mankind.</p> - -<p>The spirit of the times demands that all who -would rise in life shrink not back from labor, but it -also demands that they exert themselves understandingly; -that they spare no effort to master all the -intricacies of the business or vocation in which they -are engaged; that they be alert to discover new -ways by which they may reach the desired goal easier -than the old; that they bear in mind that sticking to -the old ruts is only the right policy so long as no -better way presents itself, and when that way is -discovered, be not at all slow to improve it. If you -do not, others more enterprising will rush forward to -reap the profits it promises, and you will be left -behind in the race. No matter what your position in -life may be or the conditions which hem you in, there -will be a "tide" in your affairs, "which, taken at its -<span class="pagenum"><a name="Page_138" id="Page_138">{138}</a></span> -flood, leads on to fortune." But you must be ready -to accept the chance. While you are hesitating and -deliberating the occasion goes by, in most cases -never to return again. Therefore, be prompt to seize -it as it flies. Cultivate as far as possible the spirit -of enterprise, for on that in a great degree depends -your success or failure.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Energy</h2> - -<div class="image-center"> - <img src="images/ch-144.jpg" width="85" height="20" alt="Energy"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-e.jpg" width="50" height="125" alt="E"/> -</div> - -<p class="drop-cap"><span class="uppercase">Energy</span> -is force of character, inward power. It -imports such a concentration of the will upon -the realization of an idea as to impel it onward -over the next gigantic barrier, or to crush every -opposing force that stands in the way of its triumph. -Energy knows of nothing but success. It will not -hearken to the voice of discouragement; it never -yields its purpose. Though it may perish beneath -an avalanche of difficulties, yet it dies contending for -its ideal.</p> - -<p>There is, perhaps, no mistake of a young man -more common than that of supposing that, in the -pursuits of life, extraordinary talents are necessary -to one who would achieve more than ordinary success. -There is no greater genius than the genius of -energy and industry, It wins the prizes of life, which -appeared destined to fall to those brilliantly constituted -minds, who, to an artificial observer, seemed -to be the favored sons of fortune. But they lacked -<span class="pagenum"><a name="Page_139" id="Page_139">{139}</a></span> -energy, and in that want lacked all. Energy of temperament, -with a moderate degree of wisdom, will -carry a man farther than any amount of intellect without -it. It gives him force, momentum. It is the active -power of character, and, if combined with sagacity -and self-possession, will enable a man to employ his -power to the best advantage in all the affairs of life. -Hence it is that men of mediocre power, but impelled -by energy of purpose, have often been able to accomplish -such extraordinary results.</p> - -<p>The men who have most powerfully influenced the -world have not been so much men of genius as men -of strong convictions and enduring capacity for work, -impelled by irresistible energy and invincible determination. -Energy of will, self-originating force, is the -soul of every great character. Where it is, there is -life; where it is not, there is faintness, helplessness, -and despondency. There is a proverb which says -that "the strong man and the waterfall channel their -own path." The energetic leader of noble spirit not -only wins a way for himself, but carries others with -him. His very act has a personal signification, indicating -vigor, independence, and self-reliance, and -unconsciously commands respect, admiration, and -homage. Such intrepidity is the attribute of all great -leaders of men.</p> - -<p>There is a difference between resolution and energy. -Resolution is the purpose, energy is the quality, -and it is possible to possess much resolution with -comparatively very little energy. Energy implies a -fixed, settled, and unswerving purpose; but resolution -<span class="pagenum"><a name="Page_140" id="Page_140">{140}</a></span> -may vary its inclination a thousand ways and embrace -a thousand objects, keeping up, perhaps, an air of -steadiness and determination, while, in reality, nothing -may be accomplished. There is observable the -same difference between resolution and energy as -there is between kindness and goodness—kindness -being displayed by occasional acts of good-will, whilst -goodness exists always, by a principle of love. Do -not make the mistake of confounding energy with -rashness. Energy is a Bucephalus, guided by the -hand of an Alexander. Rashness is a Mazeppa's -fiery steed, unbridled and unrestrained, bearing its -rider over hill and dale to probable destruction. The -former is power guided by wisdom; the latter is -power goaded to action by blind impulse.</p> - -<p>Energy, to reach its highest development, must -be controlled by wisdom. Many men now pining -under discouragement have expended energy sufficient -for the highest success. But they have failed -of their reward because they have not sought counsel -at the lips of wisdom. Rash enterprises impetuously -begun hurry them on to ruin. True energy is ever -the same; but the energy of many men is impulsive. -It is to-day a destroying, roaring torrent; yesterday -it was a stagnant pool. An accidental circumstance -will call out every power of their soul, and for a -season they will excel themselves and startle their -friends. But they speedily expend their force, and -lapse into stupid somnolency, till aroused by some -bugle-blast of excitement. Such minds accomplish -but little. They lose more in their slumbers than -<span class="pagenum"><a name="Page_141" id="Page_141">{141}</a></span> -they gain in their fitful hours of action. The calm, -steady energy of the snail, slow as are its movements, -is better calculated to produce results than -the spasmodic leaps of the hare. Hence, in the formation -of character, it is of the utmost importance to -cultivate a steady, uniform, unyielding energy. The -quiet energy that works to accomplishment is what -rules the world. There is more energy shown in -quietly doing your duty through years of patient toil -than to rush with great clamor at the obstacles of -life, only to relinquish the attempt if success does not -immediately crown the effort. The game of life is -won less by brilliant strokes than by energetic yet -cautious play.</p> - -<p>Energy of character has always a power to make -energy in others. The zealous, energetic man unconsciously -carries others along with him. His example -is contagious, and compels imitation. He -exercises a sort of electric power, which sends a thrill -through every fiber, flows into the nature of those -about him, and makes them throw out sparks of -power. But such men are but few; and for one man -that appears on the stage of human affairs that can -rule events there are thousands who follow. The -earnest men are so few in the world that their very -earnestness becomes at once the badge of their nobility; -and as the men in a crowd instinctively make -room for one who seems to force his way through it, -so mankind every-where open their ranks to one who -rushes valiantly toward some object lying beyond -them.</p> - -<p><span class="pagenum"><a name="Page_142" id="Page_142">{142}</a></span> -Man is but a feeble being, but he belittles his -high estate unless he puts forth his exertion, and -forms a commendable and heroic resolution not to -permit life to pass away in trifles, but to accomplish -something in spite of obstacles. At difficulties be -not dismayed. We may magnify them by weakness -and despondency, when an heroic spirit would have -put them to flight. There are cobble-stones in every -road and pebbles in every path. All have cares, disappointments, -and stumbling-blocks. It were well to -remember, though, that sobs and cries, groans and -regrets are of no avail, but that high resolves and -courageous actions may with safety be relied on to -do much to lighten life's load. He who never grappled -with the emergencies of life knows not what -power lives in the soul to repel the rude shocks of -time and destiny, nor is he conscious how much he is</p> - -<div class="poetry-container"> -<div class="poetry"> - <div class="stanza"> - <div class="verse quote">"Blest with a kindly faculty to blunt</div> - <div class="verse">The edge of adverse circumstances."</div> -</div> -</div> -</div> - -<p>All traditions current among young men that certain -great characters have wrought their greatness by -an inspiration, as it were, grows out of a sad mistake. -There is no inspiration so potent for good as the inspiration -of energy. There are none who wrest -such conquests from fame as those earnest, determined -minds, who reckon the value of every hour, -and rely on their own strong arm to achieve their -ambitious resolves. You can not dream yourself -into a character; you must hammer and forge yourself -one. But remember, there is always room for -<span class="pagenum"><a name="Page_143" id="Page_143">{143}</a></span> -a man of force, and he makes room for many. It is -a Spanish proverb that "he who loseth wealth loseth -much; he who loseth a friend loseth more; but he -who loseth energy loseth all." It is folly for a man -or woman to sit down in mid-life discouraged. True, -it is a severe test of character calmly to reflect that -life has thus far proved a failure, but it does no good -to abandon one's self to despair. With energy and -God's blessing it is possible they may yet win a -glorious victory. God in his wisdom has seen fit to -so ordain that life with all shall be a scene of labor. -To make the most of it, it is necessary to make the -aim high and noble, the energy unflagging. No matter -how apparently solid the foundations on which we -stand, it often happens that by the remission of labor -and energy, poverty and contempt, disaster and defeat -steal a march upon prosperity and honor, and -overwhelm us with remorse and shame.</p> - -<p>It is energy that makes the difference in men. It -is the genius of persevering energy that carries so -many men straight to the goal of success. It is -energy that sheds the light of hope on pathways that -had been lost save for that, and thus enables so many -men and women to persevere therein. It is energy -that calls upon all—and calls upon you—to -rouse yourself. Would you make a success of life? -Would you acquire fortune or renown? It bids you -take heart and hope for the best. It bids you walk -in the paths of patience, to do with all your might -what you have marked out as necessary to do. It -bids you pursue it with resolution and vigor.</p> - -<p><span class="pagenum"><a name="Page_144" id="Page_144">{144}</a></span> -A young man is, in the true sense of the word, the -architect of his own fortune. Rely upon your own -strength of body and soul. Remember that the man -who wills it can go almost anywhere or do almost any -thing he determines to do. You must make yourself, -or come to nothing. You must win by your own -exertions, and not wait for some one to come to your -assistance. Take for your star self-reliance, faith, -honesty, and industry. Keep at the helm, and, above -all, remember that the great art of commanding is to -do a fair share of the work yourself. The greater -the difficulty the more the glory in surmounting it. -Skillful pilots gain their reputation from storms and -tempests. The soul of every great achievement is -energy; but enervation and indolence sap its life, and -doom the man to obscurity and ill-success. Men of -feeble action are accustomed to attribute their misfortune -to what is termed <i>ill luck</i>. They envy the men -who climb the ladder of eminence, and call them lucky -men and men of peculiar opportunity. This is a vain -and foolish imagination. Energy produces good fortune -and success, while enervation breeds misfortune -and ill luck.</p> - -<p>Fortune, success, fame, position are never gained -but by determinedly and bravely persevering in any -course until the plans are finally accomplished. In -short, you must carry a thing through if you want to -be any body or any thing, no matter if it does cost -you the pleasure of society, the thousand pearly -gratifications of life. Stick to the thing and carry it -through. Believe you were made for the matter, and -<span class="pagenum"><a name="Page_145" id="Page_145">{145}</a></span> -that no one else could do it. Put forth your whole -energies. Be awake; electrify yourself; go forth to -the task. Learn to carry it through, and you will be -a hero. You will think better of yourself. Others -will think better of you. The world in its very heart -admires the stern, determined doer. It sees in him -its best sights, its brightest objects, its richest treasures. -Proceed with energy, then, in whatever you -undertake. Consider yourself amply sufficient for -the deed, and you will succeed.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Punctuality</h2> - -<div class="image-center"> - <img src="images/ch-151.jpg" width="132" height="20" alt="Punctuality"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">Amongst</span> -the elements which conduce to success -in life there is one of rare value, which, -by some strange oversight, is classed as of -little account. We refer to punctuality. We -regard it as a virtue. To be punctual in all of your -appointments is a duty resting upon you no less -obligatory than the duty of common honesty. An -appointment is a contract, and if you do not keep -it you are dishonestly using other people's time, and, -consequently, their money. "Punctuality," says Louis -XIV, "is the politeness of kings." He need not -have confined his remarks to blood royal; it is politeness -in every body; and know that whenever you -fail to meet an engagement promptly, which by exertion -you might have done, you are guilty of a gross -breach of etiquette.</p> - -<p><span class="pagenum"><a name="Page_146" id="Page_146">{146}</a></span> -It is certainly impolite to do a wrong to others -and when you have made an appointment with another -person you owe him punctuality, and you have -no right to waste his time if you have your own. -Success and happiness depend in a far higher degree -on punctuality than many suppose. It is not -sufficient to do the right thing, nor in the right way, -but it must be done at the right time as well, if we -would reap the rewards of our labor. But when so -done its effect in the problem of success is great and -efficacious. Lord Nelson attributed all his success in -life to his habit of strict punctuality. Many of our -most successful business men date their success from -the time they commenced to practice this virtue. -Thousands have failed in life from carelessness in -this respect alone. Nothing inspires confidence in a -business man sooner than this quality; nor is there -any habit which sooner saps his reputation as a good -business man than that of being always behind time.</p> - -<p>Lack of punctuality is not only a serious vice in -itself, but it is also the parent of a large progeny of -other vices. Hence he who becomes its victim is the -more and more involved in toils from which it is -almost impossible to escape. He who needlessly -breaks his appointments shows that he is as reckless -of the waste of other people's time as of his own. -His acquaintances readily conclude that the man who -is not conscientious about his appointments will be -equally careless about his other engagements, and -they will refuse to trust him with matters of importance. -To the busy man time is money, and he who -<span class="pagenum"><a name="Page_147" id="Page_147">{147}</a></span> -robs him of it does him as great an injury, as far -as loss of property is concerned, as if he had -picked his pockets or paid him with a forged or -counterfeit bill.</p> - -<p>It is a familiar truth that punctuality is the life of -the universe. The planets keep exact time in their -revolutions, each as it circles around the sun coming -to its place yearly at the very moment it is due. -So, in business, punctuality is the soul of industry, -without which all its wheels come to a dead stand. -If the time of a business man be properly occupied -every hour will have its appropriate work. If the -work of one hour be postponed to another it must -encroach upon the time of some other duty, or remain -undone, and thus the whole business of the day -is thrown into disorder. If that which is first at -hand be not instantly, steadily, and regularly dispatched -other things accumulate behind, till affairs -begin to accumulate all at once, and no human brain -can stand the pressure.</p> - -<p>Punctuality should be made not only a point of -courtesy but a point of conscience. The beginner in -business should make this virtue one of the first objects -of professional acquisition. Let him not deceive -himself with the idea that it is easy of attainment, or -that he can practice it by and by, when the necessity -of it shall be more cogent. If in youth it is not easy -to be punctual, then in after life, when the character -is fixed, when the mental and moral faculties have -acquired a rigidity, to unlearn the habit of tardiness -is almost an impossibility. It still holds a man -<span class="pagenum"><a name="Page_148" id="Page_148">{148}</a></span> -enthralled, though the reason be fully convinced of -its criminality and inconvenience.</p> - -<p>A right estimate of the value of time is the best -and surest foundation for habits of punctuality, for -you are not likely to economize time, either for yourself -or others, unless you fully realize how valuable -it is, and when lost how utterly irreclaimable. The -successful men in every calling have had a keen sense -of the value of time—they have been misers of minutes. -Hence you must try and realize the value of -time. Each hour, as it passes swiftly away, is gone -<i>forever</i>. Lost wealth may be replaced by toil and -industry; lost friends may be regained by consideration -and patience; lost health may be recovered by -medical skill and care; even lost happiness and -peace of mind may be restored; but lost time, never. -Whilst you read these lines it is being numbered with -the dead past and dying present. There is no recalling -it; there is no regaining it; there is no restoring -it. You must make the most of time as it flies. You -have no right to waste your own, still less, then, that -of others, by your lack of punctuality.</p> - -<p>Not only should a person be thus punctual in all -his express engagements and appointments, but in -all his implied ones as well. If he has a regular -hour for his shop or office, let it find him there, at -his desk and at work. Punctuality in the performance -of known duties other than the keeping of appointments -is also one of the chief promoters of -success in life. If a certain work or other duty is to -be performed, we are too prone to put it off for a -<span class="pagenum"><a name="Page_149" id="Page_149">{149}</a></span> -more convenient season. Such delays are often a -fruitful source of after troubles. How many business -men have been brought to bankruptcy and ruin by the -failure of one man to meet his obligations promptly! -How many times are we put to great work and expense -because we neglected, or put off, the performance -of admitted duties! It is easy to say, "Wait -awhile;" so easy to let the burden of to-day's work -and duties fall on to-morrow. But when to-morrow -comes it has its own peculiar duties, and the result -is, we simply have extra burdens to meet when the -time finally comes that our work can no longer be -delayed.</p> - -<p>Punctuality is a virtue that can give force and -power to an otherwise utterly insignificant character. -Like charity, it covers a multitude of sins. It were -easy to show by examples from the lives of great -men that their success in life was owing in a large -measure to their habits of punctuality. All great -commanders have possessed this faculty in an eminent -degree. The reason punctuality is such an invariable -element of success is not hard to determine. -The punctual person, one who always lives up to his -engagements, and is prompt in fulfilling his implied -duties as well, is just the person whose business is -conducted after the most approved forms and methods. -They are the ones who have time at their disposal -to cast their eyes over the field of legitimate -enterprise, and at once adopt whatever may seem to -them to possess real excellence. Having met all -their engagements promptly, their word is as good -<span class="pagenum"><a name="Page_150" id="Page_150">{150}</a></span> -as their bond, their credit unshaken; in short, every -avenue of success is open to them.</p> - -<p>But with those persons who are habitually behind -in the fulfillment of their duties, their business is -generally in a very unsettled state. They have not -that freshness and business vivacity and life which is -always observable in the man who drives his business -instead of allowing it to drive him. What wonder, -then, that they sink beneath the load of accumulated -cares, give up the great battle of life in despair, and -are content to fill a subordinate place in the economy -of the world? Would that young men thought more -of what is involved in punctuality! It is not merely -the "being on time," but it imports such a habit -that, carried into life, it is one of the main instruments -in making real youthful dreams of success. It -is that which makes business a pleasure instead of a -drudgery. It is that which goes so far in building -up a reputation of sagacity, skill, and integrity.</p> - -<p>No one can have a high opinion of a person who -is so regardless of punctuality, even in small matters, -as to be continually breaking his word, under the -impression that "it is of no consequence," as so -many often say, to excuse their habit of being false -to their word. There are some persons who seldom, -or never, do as they promised. We know persons, -who in other respects are worthy people, who can -scarcely command confidence, because they are so -slack in fulfilling their engagements and meeting -their obligations in small matters. We know young -men of promise who are daily losing ground among -<span class="pagenum"><a name="Page_151" id="Page_151">{151}</a></span> -their acquaintances for a similar reason. A man will -soon ruin himself this way. In all business transactions, -in all engagements, let all do exactly as they -say,—be punctual to the minute; even a little beforehand -is far preferable to being a little behind time. -Such a habit secures a composure which is essential -to happiness.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Concentration</h2> - -<div class="image-center"> - <img src="images/ch-157.jpg" width="165" height="20" alt="Concentration"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">In</span> -this day, when so many things are clamoring -for attention, the first law of success may be said -to be concentration. It is impossible to be successful -in every branch of business, or renowned -in every department of a professional life. We must -learn to bend our energies to one point, and to go -directly to that point, looking neither to the right nor -to the left. It has been said that a great deal of the -wisdom of a man in this century is shown in leaving -things unknown, and a great deal of his practical -ability in leaving things undone. The day of universal -scholarships is past. Life is short, and art is -long. The range of human wisdom has increased so -enormously that no human brain can grapple with it, -and the man who would know one thing well must -have the courage to be ignorant of a thousand other -things, however attractive or interesting. As with -knowledge, so with work. The man who would get -along must single out his specialty, and into that -<span class="pagenum"><a name="Page_152" id="Page_152">{152}</a></span> -must pour the whole stream of his activity—all the -energies of his hand, eye, tongue, heart, and brain. -Broad culture, many-sidedness, are beautiful things -to contemplate; but it is the narrow-edged men—the -men of one single and intense purpose—who steel -the soul against all things else, that accomplish the -hard work of the world.</p> - -<p>The great men of every age who have had the -arduous task to shape human destiny have been men -of one idea impelled by resolute energy. Take -those names that are historic, and, with the exception -of a few great creative minds, you find them to be -men who are identified with some one achievement -upon which their life force was spent. The great -majority of men must concentrate their energies upon -the complete mastery of some one profession, trade, -or calling, or they will experience the disappointment -of those whose empire has been lost in the ambition -of universal conquest. A man may have the most -dazzling talents, but if they are scattered upon many -objects he will accomplish nothing. Strength is like -gunpowder: to be effective it needs concentration -and aim. The marksman who aims at the whole target -will seldom hit the center. The literary man or -philosopher may revel among the sweetest and most -beautiful flowers of thought, but unless he gathers or -condenses these in the honeycomb of some great -thought or work, his finest conceptions will be lost -or useless.</p> - -<p>The world has few universal geniuses who are -capable of mastering a dozen languages, arts, or -<span class="pagenum"><a name="Page_153" id="Page_153">{153}</a></span> -sciences, or driving a dozen callings abreast. Beginners -in life are perpetually complaining of the disadvantages -under which they labor; but it is an -indisputable fact that more persons fail from a multiplicity -of pursuits and pretensions than from a -poverty of resources. "The one prudence in life," -says a shrewd American essayist, "is concentration, -the one evil is dissipation; and it makes no difference -whether our dissipations are coarse or fine, property -and its cares, friends and a social habit, politics, -music, or feasting. Every thing is good which takes -away one plaything and delusion more, and drives us -home to add one stroke of faithful work." The -gardener does not suffer the sap to be driven into a -thousand channels merely to develop a myriad of -profitless twigs. He prunes the branches, and leaves -the vital juices to be absorbed by a few vigorous, -fruit-bearing branches.</p> - -<p>While the highest ability accomplishes but little -if scattered on a multiplicity of objects, on the other -hand, if one has but a thimbleful of brains, and concentrates -them upon the thing he has in hand, he may -achieve miracles. Momentum in physics, if properly -directed, will drive a tallow candle through an inch -board. Just so will oneness of aim and the direction -of the energies to a single pursuit, while all others -are waived, enable the veriest weakling to make his -mark where he strikes. The general who scatters -his soldiers all about the country insures defeat; so -does he whose attention is diffused through innumerable -channels, so that it can not gather in force on -<span class="pagenum"><a name="Page_154" id="Page_154">{154}</a></span> -any one point. The human mind, in short, resembles -a burning-glass, whose rays are intense only as they -are concentrated. As the glass burns only when its -rays are converged to a focal point, so the former -illumes the world of science, literature, or business -only when it is directed to a solitary object. What -is more powerless than the scattered clouds of steam -as they rise to the sky? They are as impotent as -the dew-drop that falls nightly upon the earth; but -concentrated and condensed in a steam boiler they -are able to cut through solid rock, to hurl mountains -into the sea, and to bring the antipodes to our doors.</p> - -<p>It is the lack of concentration and wholeness -which distinguishes the shabby, half-hearted, and -blundering—the men who make the mob of life—from -those who win victories. In slower times success -might have been won by the man who gave but -a corner of his brain to the work in hand, but in -these days of keen competition it demands the intensest -application of the thinking faculty. Exclusive -dealings in worldly pursuits is a principle of hundred-headed -power. By dividing his time among too -many objects, a man of genius often becomes diamond -dust instead of diamond. The time spent by many -persons in profitless, desultory reading would, if concentrated -upon a single line of study, have made -them masters of an entire branch of literature or -science. Distraction of pursuits is the rock upon -which most unsuccessful persons split in early life. -In law, in medicine, in trade, in the mechanical professions -the most successful persons have been those -<span class="pagenum"><a name="Page_155" id="Page_155">{155}</a></span> -who have stuck to one thing. Nine out of ten men -lay out their plans on too vast a scale, and they who -are competent to do almost any thing do nothing, -because they never make up their minds distinctly as -to what they want or what they intend to be.</p> - -<p>We are often compelled to a choice of acquisitions, -for there are some things the possession of -which is incompatible with the possession of others, -and the sooner this truth is known and recognized -the better the chances of success and happiness. -Much material good must be resigned if we would -attain the highest degree of moral excellence, and -many spiritual joys must be foregone if we resolve at -all risks to win great material advantages. To strive -for a high personal position, and yet expect to have -all the delights of leisure; to labor for vast riches, -and yet to ask for freedom from anxiety and care, -and all the happiness which flows from a contented -mind; to indulge in sensual gratifications, and yet -demand health, strength, and vigor; to live for self, -and yet to look for the joys that spring from a virtuous -and self-denying life—is to ask for impossibilities.</p> - -<p>If you start for success you must expect to pay -its price. It can not be won by feeble, half-way -efforts, neither is it to be acquired because sought -for in a dozen different directions. It demands that -you bring to your chosen profession or calling energy, -industry, and, above all, that singleness of purpose -which is willing to devote the energies of a life-time -to its accomplishment. Mere wishing and sighing -<span class="pagenum"><a name="Page_156" id="Page_156">{156}</a></span> -brings it not. Many little calls of society on your -time must pass unheeded. You can not expect to -live tranquilly and at your ease, but to be up and -doing, with all your energies devoted to the one -point kept constantly in view. Cultivate this habit -of concentration if you would succeed in business; -make it a second nature. Have a work for every -moment, and mind the moment's work. Whatever -your calling, master all its bearings and details, all -its principles, instruments, and applications. We have -so much work ahead of us that must be done if we -would reach the point desired that we must save our -strength as much as possible. Concentration affords -a great safe-guard against exhaustion. He who scatters -himself on many objects soon loses his energy, -and with his energy his enthusiasm—and how is success -possible without enthusiasm?</p> - -<p>It becomes, then, of importance to be sure we -have started right in the race for distinction. Every -beginner in life should strive early to ascertain the -strong faculty of his mind or body fitting him for -some special pursuit, and direct his utmost energies -to bring it to perfection. There is no adaptation or -universal applicability in man; but each has his special -talent, and the mastery of successful men is in -adroitly keeping themselves where and when that -turn shall need oftenest to be practiced.</p> - -<p>Though one must be wholly absorbed to win success, -still singleness of aim by no means implies -monotony of action; but if we would be felt on this -stirring planet, if we would strike the world with -<span class="pagenum"><a name="Page_157" id="Page_157">{157}</a></span> -lasting force, we must be men of one thing. Having -found the thing we have to do we must throw into -it all the energies of our being, seeking its accomplishment -at whatever hazard or sacrifice. But that -does not prevent us from participating in the enjoyments -of life. If you are sent on business to some -foreign land, though bent on business, still you can -admire, as you hurry along, the beautiful scenery -from the car windows; you can note the strange -places through which you pass; you can observe the -wondrous sublimity of the ocean without being distracted -from the main objects of your travels. So -it is not to be inferred from what has been said -that concentration means isolation or self-absorption. -There may be a hundred accessories in life, provided -they contribute to one result.</p> - -<p>In urging the importance of concentration, and -of sticking to one thing, we do not mean that any -man should be a mere lawyer, a mere doctor, or -a mere merchant or mechanic, and nothing more. -These are cases of one-sidedness pushed too far. -There is no more pitiable wreck than the man -whose one giant faculty has drowned the rest. Man -dwarfs himself if he pushes too far the doctrine of -the subdivision of labor. Success is purchased too -dear if to attain it one has subordinated all his faculties -and tastes to one master passion, and become -transformed into a head, a hand, or an arm, instead of -a man. Every man ought to be something more than -a factor in some grand formula of social or economical -science, a cog or pulley in some grand machine.</p> - -<p><span class="pagenum"><a name="Page_158" id="Page_158">{158}</a></span> -Let every one take care, first of all, to be a man, -cultivating and developing, as far as possible, all of -his powers on a symmetrical plan; and then let him -expend his chief labors on the one faculty, which -nature, by making it prominent, has given a hint -should be especially cultivated. There is, indeed, no -profession upon which a high degree of knowledge -will not continually bear. Things which, at first -glance, seem most remote from it will often be -brought into close approximation to it, and acquisitions -which the narrow-minded might deem a hindrance -will sooner or later yield something serviceable. -Nothing is more beautiful than to see a man -hold his art, trade, or calling in an easy, disengaged -way, wearing it as the soldier does his sword, which, -once laid aside, the accomplished soldier gives you -no hint that he has ever worn. Too often this is not -the case, and the shop-keeper irresistibly reminds -you of the shop, and the scholar, who should remind -you that he has been on Parnassus only by the odors -of the flowers he has crushed, which cling to his -feet, affronts you with a huge nosegay stuck in his -bosom.</p> - -<p>One can make all his energies bear on one important -point and yet show himself a man among -men by his interest in matters of public concern. -He can endear himself to the community by kindly -acts to the distressed, as well as completely mastering, -in all its bearings, the one great work which he -has taken upon himself as his life's work. Then -take up your task. Remember that you must marshall -<span class="pagenum"><a name="Page_159" id="Page_159">{159}</a></span> -all your forces at one point, and move in one -direction, if you would accomplish what your desires -have painted; but also remember that you are a -human being, and not a machine, and that as you -pass on the journey of life you should, as far as -possible, without insuring defeat, take note of the -wonders which nature has spread before you, should -ponder on what history says of the past, should -muse over the solemn import of life, and thus, while -winning laurels for your brow, and achieving your -heart's desire, develop in you the faculties which go -to make, in its complete meaning, a man or woman.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Decision</h2> - -<div class="image-center"> - <img src="images/ch-165.jpg" width="95" height="20" alt="Decision"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is one quality of mind which of all others -is most likely to make our fortunes if combined -with talents, or to ruin them without it. We -allude to that quality of the mind which under -given circumstances acts with a mathematical precision. -With such minds to resolve and to act is -instantaneous. They seem to precede the march of -events, to foresee results in the chrysalis of their causes, -and to seize that moment for exertion which others -use in deliberation. There are occasions when action -must be taken at once. There is no time to long -and carefully calculate the chances. The occasion -calls for immediate action; and the call must be met, -or the time goes by, and our utmost exertions can not -<span class="pagenum"><a name="Page_160" id="Page_160">{160}</a></span> -bring it back. At such times is seen the triumph of -those who have carefully trained all their faculties to -a habit of prompt decision. They seize the occasion, -and make the thought start into instant action; they -at once plan and perform, resolve and execute.</p> - -<p>It is but a truism to say that there can be no success -in life without decision of character. Even -brains are secondary in importance to will. The -intellect is but the half of a man; the will is the -driving-wheel, the spring of motive power. A vacillating -man, no matter what his abilities, is invariably -pushed aside in the race of life by one of determined -will. It is he who resolves to succeed, and at every -fresh rebuff begins resolutely again, that reaches the -goal. The shores of fortune are covered with the -stranded wrecks of men of brilliant abilities, but who -have wanted courage, faith, and decision, and have -therefore perished in sight of more resolute, but less -capable adventurers, who succeeded in making port. -Hundreds of men go to their graves in obscurity -who have remained obscure only because they lacked -the pluck to make the first effort, and who, could -they only have resolved to begin, would have astonished -the world by their achievements and successes.</p> - -<p>To do any thing in this world that is worth doing -we must not stand shivering on the bank, and thinking -of the cold and the danger, but jump in and -scramble through as well as we can. The world was -not made for slow, squeamish, fastidious men, but for -those who act promptly and with power. Obstacles -and perplexities every man must meet, and he must -<span class="pagenum"><a name="Page_161" id="Page_161">{161}</a></span> -either conquer them or they will conquer <i>him</i>. Hesitation -is a sign of weakness, for inasmuch as the -comparative good and evil of the different modes of -action about which we hesitate are seldom equally -balanced, a strong mind should perceive the slightest -inclination of the beam with the glance of an eagle, -particularly as there will be cases where the preponderance -will be very <i>minute</i>, even though there should -be life in one scale and death in the other. It is -better occasionally to decide wrong than to be forever -wavering and hesitating, now veering to this -side and then to that, with all the misery and disaster -that follow from continual doubt.</p> - -<p>It has been truly said that the great moral victories -and defeats of the world often turn on minutes. -Fortune is proverbially a fickle jade, and there is -nothing like promptness of action, the timing of -things at the lucky moment, to force her to surrender -her favors. Crises come, the seizing of which is -triumph, the neglect of which is ruin. It is this lack -of promptness, so characteristic of the gladiatorial -intellect, of this readiness to meet every attack of -ill-fortune with counter resources of evasion, which -causes so many defeats of life.</p> - -<p>There is a race of narrow wits that never succeed -for want of courage. Their understanding is of that -halting, hesitating kind, which gives just light enough -to see difficulties and start doubts, but not enough -to surmount the one or remove the other. They do -not know what force of character means. They seem -to have no backbone, but only the mockery of a -<span class="pagenum"><a name="Page_162" id="Page_162">{162}</a></span> -vertebral column made of india-rubber, equally pliant -in all directions. They come and go like shadows, -sandwich their sentences with apologies, are overtaken -by events while still irresolute, and let the tide -ebb before they feebly push off. Always brooding -over their plans, but never executing them. It is -scarcely possible to conceive of a more unhappy man -than one afflicted with this infirmity. It has been -remarked that there are persons who lack decision -to such a degree that they seem never to have made -up their mind which leg to stand upon; who deliberate -in an agony of choice when not a grain's weight -depends upon the decision, or the question what road -to walk upon, what bundle of hay to munch first; to -be undetermined where the case is plain and the -necessity so urgent; to be always intending to lead -a new life, but never finding time to set about it. -There is nothing more pitiable in the world than such -an irresolute man thus oscillating between extremes, -who would willingly join the two, but does not perceive -that nothing can unite them.</p> - -<p>Indecision is a slatternly housewife, by whose fault -the moth and rust are allowed to make such dull -work of life. "A man without decision," says John -Foster, "can never be said to belong to himself, -since if he dared to assert that he did the puny force -of some cause about as powerful, you would have -supposed, as a spider, may make a seizure of the -unhappy boaster the very next minute, and contemptuously -exhibit the futility of the determinations by -which he was to have proved the independence of -<span class="pagenum"><a name="Page_163" id="Page_163">{163}</a></span> -his understanding and will." He belongs to whatever -can make capture of him; and one thing after another -vindicates its right to him by arresting him -while he is trying to proceed, as twigs and chips -floating near the edge of a river are intercepted by -every weed, and whirled in every little eddy. Having -concluded on a design, he may pledge himself to -accomplish it, if the hundred diversities of feeling -which may come within the week will let him. His -character precludes all foresight of his conduct. He -may sit and wonder what form and direction his -views and actions are destined to take to-morrow, as -a farmer has often to acknowledge that next day's -proceedings are at the disposal of its winds and -clouds.</p> - -<p>A great deal of the unhappiness and much of the -vice of the world is owing to weakness and indecision -of purpose. The will, which is the central force of -character, must be trained to habits of decision; otherwise -it will neither be able to resist evil nor to -follow good. Decision gives the power of standing -firmly when to yield, however slightly, might be only -the first step in a down-hill course to ruin. Calling -upon others for help in forming a decision is worse -than useless. A man must so train his habits as to -rely upon his own powers, and to depend upon his -own courage in moments of emergency. Many are -the valiant purposes formed that end merely in words; -deeds intended that are never done; designs projected -that are never begun; and all for the want -of a little courageous decision. Better far the silent -<span class="pagenum"><a name="Page_164" id="Page_164">{164}</a></span> -tongue, but the eloquent deed; and the most decisive -answer of all is <i>doing</i>. There is nothing more to be -admired than a manly firmness and decision of character. -We admire a person who knows his own -mind and sticks to it, who sees at once what is to -be done in given circumstances, and does it.</p> - -<p>There never was a time in the world's history -that called more earnestly upon all persons to cultivate -a firm, manly decision of character, to be able to -say No to the seductive power of temptation. There -is no more beautiful trait of character to be found -than that of a determined will guided by right motives. -To talk beautifully is one thing, but to act with -promptitude when the time of action has fully come is -as far superior to the former as the brilliant sunlight -surpasses the reflection of the moon. To train the -mind to act with decision is of no less consequence -than of acting promptly when the decision is reached. -Of all intellectual gifts bestowed upon man there is -nothing more intoxicating than readiness—the power -of calling all the resources of the mind into simultaneous -action at a moment's notice. Nothing strikes the -unready as so miraculous as this promptitude in others; -nothing impresses him with so dull and envious -a sense of contrast with himself. This want of decision -is to be laid on the shelf, to creep where others -fly, to fall into permanent discouragement. To possess -decision is to have the mind's intellectual property -put out at fifty or one hundred per cent; to be -uncertain at the moment of trial is to be dimly conscious -of faculties tied up somewhere in a napkin. -<span class="pagenum"><a name="Page_165" id="Page_165">{165}</a></span> -Decision of mind, like vigor of body, is a gift of God. -It can not be created by human effort; it can only -be cultivated. But every mind has the germ of this -quality, which can be strengthened by favorable circumstances -and motives presented to the mind, and -by method and order in the prosecution of duties or -tasks.</p> - -<p>But with all that has been urged in favor of decision -and dispatch, we would not be understood as -advising undue haste. There are occasions when -caution and delay are necessary, when to act without -long and careful deliberation would be madness. But -when the way is clear, when there is no doubt as to -what ought to be done, then it is that decision demands -that an instant choice be made between the -two—not to hesitate too long as to which, but to -decide promptly, and then move ahead. Even in -cases where deliberation and caution are necessary, -decision demands that the mind acts quickly. In a -word, decision finds us engaged in a life-battle. If -the victory is ours, success and fortune wait upon us; -if we are overthrown, want and misery stare us in -the face; it is well to make our movements only with -caution, but when we see a chance we must at once -improve it, or it is gone. Occasions also arise when -we must rouse our forces on an instant's warning, -and to make movements for which we have no time -to calculate the chances. Then is seen the triumph -of the decisive, ready man. To falter is to be lost; -to move with dispatch is the only safety.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_166" id="Page_166">{166}</a></div> - -<h2>Self-Confidence</h2> - -<div class="image-center"> - <img src="images/ch-172.jpg" width="152" height="20" alt="Self-Confidence"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-b.jpg" width="50" height="142" alt="B"/> -</div> - -<p class="drop-cap"><span class="uppercase">Both</span> -poetry and philosophy are prodigal of eulogy -over the mind which rescues itself, by its -own energy, from a captivity to custom, which -breaks the common bonds of empire and cuts -a Simplon over mountains of difficulty for its own -purposes, whether of good or of evil. We can not -help admiring such a character. It is a positive relief -to turn from the contemplation of those relying -on some one else for a solution of the difficulties -that surround them to those who are strong in their -own self-reliance, who, when confronted with fresh -trials and difficulties, only put on a more determined -mien, and more resolutely apply their own powers -to remove the obstacle so unexpectedly put in their -way. There is no surer sign of an unmanly and -cowardly spirit than a vague desire for help, a wish -to depend, to lean upon somebody and enjoy the -fruits of the industry of others.</p> - -<p>In the assurance of strength there is strength, -and they are the weakest, however strong, who have -no faith in themselves or their powers. Men often -conquer difficulties because they think they can. -Their confidence in themselves inspires confidence -in others. The man who makes every thing that -conduces to happiness to depend upon himself, and -not upon other men, on whose good or evil actions -his own doings are compelled to hinge, has adopted -the very best plan for living happily. This is the man -<span class="pagenum"><a name="Page_167" id="Page_167">{167}</a></span> -of moderation, the possessor of manly character and -wisdom. By self-reliance is not meant self-conceit. -The two are widely different. Self-reliance is cognizant -of all the ills of earthly existence, and it rests -on a rational consciousness of power to contend with -them. It counts the cost of the conflict with real -life, and calmly concludes that it is able to meet the -foes which stand in frowning array on the world's -great battle-field. Self-conceit, on the other hand, -is a vainglorious assertion of power. It knows not -the real difficulties it has to contend with, and is too -supercilious to inquire into them. It rejects well-meant -offers of counsel or assistance. It feels above -taking advice. The unhappy possessor of such a -trait of character is far from being a self-reliant man.</p> - -<p>It has been said God never intended that strong, -independent beings should be reared by clinging to -others, like the ivy to the oak, for support. The -difficulties, hardships, and trials of life—the obstacles -one encounters on the road to fortune—are positive -blessings. They knit his muscles more firmly, and -teach him self-reliance, just as by wrestling with an -athlete who is superior to us we increase our own -strength and learn the secret of his skill. All difficulties -come to us, as Bunyan says of temptation, like the -lion which met Sampson, the first time we encounter -them they roar and gnash their teeth, but once subdued -we find a nest of honey in them. Peril is the -very element in which power is developed. Don't -rely upon your friends, nor rely upon the name of -your ancestor. Thousands have spent the prime of -<span class="pagenum"><a name="Page_168" id="Page_168">{168}</a></span> -life in the vain hope of help from those whom they -called friends, and many thousands have starved because -they had a rich father.</p> - -<p>Rely upon the good name which is made by your -own exertions, and know that better than the best -friend you can have is unconquerable determination -of spirit, united with decision of character. Seek -such attainments as will enable you to confide in -yourself, to rise equal to your emergencies. Strive -to acquire an inward principle of self-support. Help -yourself and heaven will help you, should be the -motto of every man who would make himself useful -in the world or carve his way to riches and honor. -It is an old saying, "He who has lost confidence can -lose nothing more." The man who dares not follow -his own independent judgment, but runs perpetually -to others for advice, becomes at last a moral weakling -and an intellectual dwarf. Such a man has not -self within him, and believes in no self, but goes as -a suppliant to others and entreats of them, one after -another, to lend him theirs. He is, in fact, a mere -element of a human being, and is borne about the -world an insignificant cipher, unless he desperately -fastens to other floating and supplementary elements, -with which he may form a species of incorporation -resembling a man. Any young man who will thus -part with freedom and the self-respect that grows out -of self-reliance and self-support is unmanly, neither -deserving of assistance nor capable of making good -use of it.</p> - -<p>Hardship is the native soil of manhood and self-reliance. -<span class="pagenum"><a name="Page_169" id="Page_169">{169}</a></span> -Opposition is what we want and must have -to be good for any thing. Men seem neither to understand -their riches nor their own strength. Of the -former they believe greater things than they should; -of the latter, much less. Self-reliance and self-denial -will teach a man to drink of his own cistern, and eat -bread from his own kitchen, and learn to labor truly -to get his living, and carefully to expend the good -things committed to his care. Every youth should -be made to feel that if he would get through the -world usefully and happily he must rely mainly upon -himself and his own independent energies. Young -men should never hear any language but this: "You -have your own way to make, and it depends upon -your exertion whether you starve or not. Outside -help is your greatest curse. It handicaps efforts, -stifles aspirations, shuts the door upon emulation, -turns the key upon energy." The custom of making -provisions to assist worthy young men in obtaining -an education is often a positive evil to the recipient. -The germ of self-reliant energy, which else would -have done so much for his material good, is stifled -in its growth by the mistaken kindness of benevolent -beings. And no mental acquisitions can compensate -any young man for loss of self-reliance.</p> - -<p>It is not the men who have been reared in affluence -who have left the most enduring traces on the -world. It is not in the sheltered garden or the hothouse, -but on the rugged Alpine cliffs, where the -storms beat most violently, that the toughest plants -are reared. Men who are trained to self-reliance are -<span class="pagenum"><a name="Page_170" id="Page_170">{170}</a></span> -ready to go out and contend in the sternest conflicts -of life, while those who have always leaned for support -on others around them are never prepared to -breast the storms of adversity that arise. Self-reliance -is more than a passive trust in one's own -powers. It shows itself in an active manner; it -demonstrates itself in works. It is not ashamed of -its pretentions, but invites inspection and asks recognition. -Because there is danger of invoicing yourself -above your real value, it does not follow that you -should always underrate your worth. Because to be -conspicuous, honored, and known you should not -retire upon the center of your own conscious resources, -you need not necessarily be always at the -circumference. An excess of modesty is well-nigh -as bad as an excess of pride, for it is, in fact, an excess -of pride in another form, though it is questionable -if this be not more hurtful to the individual and -less beneficial to society than gross and unblushing -vanity.</p> - -<p>It is true, we all patronize humility in the abstract, -and, when enshrined in another, we admire it. It is a -pleasure to meet a man who does not pique our -vanity, or thrust himself between us and the object -of our pretensions. There is no one who, if questioned, -would not be found in the depths of his heart -secretly to prefer the modest man, proportionally -despising the swaggerer "who goes unbidden to the -head of the feast." But while such is our deliberate -verdict when taken to task in the matter, it is not the -one we practically give. The man who entertains -<span class="pagenum"><a name="Page_171" id="Page_171">{171}</a></span> -a good, stout opinion of himself always contrives -somehow to cheat us out of a corresponding one, -and we are too apt to acquiesce in his assumption, -even though they may strike us unpleasantly. Nor -need this excite our surprise. The great mass of -men have no time to examine the merits of others. -They are busy about their own affairs, which claim -all their attention. They can not go about hunting -modest worth in every nook and corner. Those who -would secure their good opinion must come forward -with their claims, and at least show their own confidence -by backing them with vigorous assertions.</p> - -<p>If, therefore, a man of fair talents arrays his pretensions -before us, if he duns and pesters us for an -admission of his merits, obtruding them upon us, -we are forced at last to notice them, and, unless he -fairly disgusts us by the extravagance of his claims, -shocking all sense of decency, we are inclined to -admit them, even in preference to superior merits, -which their possessor by his own actions seem to -underrate. It is too often cant by which indolent -and irresolute men seek to lay their want of success -at the door of the public. Well-matured and well-disciplined -talent is always sure of a market, provided -it exerts itself; but it must not cower at home and -expect to be sought after. There is a good deal of -cant, too, about the successes of forward and impudent -men, while men of retiring worth are overlooked. -But it usually happens that those forward men have -that valuable quality of promptness and activity, without -which worth is a mere inoperative quality.</p> - -<p><span class="pagenum"><a name="Page_172" id="Page_172">{172}</a></span> -The conclusion of the whole matter is, that in this -busy, bustling period of the world's history self-confidence -is almost an essential trait of character in -one who means to get along well and win his way to -success and fortune. This may exist entirely independent -of self-conceit, the two being by no means -necessarily concomitant. He must remember that he -can not expect to have people repose confidence in -his ability unless he displays confidence in them himself. -If poverty be his lot, and troubles and discouragements -of all kinds press upon him, let him -take heart and push resolutely ahead, cultivating a -strong, self-reliant disposition. By so doing he will -rise superior to misfortune. He will learn to rely -on his own resources, to look within himself for the -means wherewith to combat the ills that press upon -him. By such a course of action he takes the road -which most surely leads to success.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Practical Talents</h2> - -<div class="image-center"> - <img src="images/ch-178.jpg" width="190" height="20" alt="Practical Talents"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -is a common saying that the man of practical -ability far surpasses the theorist. Just what is -meant by practical ability is, perhaps, hard to -explain. It is more easy to tell what it is not -than what it is. It recognizes the fact that life is -action; that mere thoughts and schemes will avail -nothing unless subsequently wrought out in action. -It is an indescribable quality which results from a -<span class="pagenum"><a name="Page_173" id="Page_173">{173}</a></span> -union of worldly knowledge with shrewdness and tact. -He that sets out on the journey of life with a profound -knowledge of books, but with a shallow knowledge -of men, with much of the sense of others, -but with little of his own, will find himself completely -at a loss on occasions of common and constant -recurrence.</p> - -<p>Speculative ability is one thing, and practical ability -is another; and the man who in his study or with -his pen in hand shows himself capable of forming -large views of life and policy, may in the outer world -be found altogether unfitted for carrying them into -practical effect. Speculative ability depends on vigorous -thinking, practical ability in vigorous acting, -and the two qualities are usually found combined in -very unequal proportions. The speculative man is -prone to indecision; he sees all sides of a question, -and his action becomes suspended in nicely weighing -the arguments for and against, which are often found -nearly to balance each other; whereas the practical -man overleaps logical preliminaries and arrives at -certain definite convictions, and proceeds forthwith to -carry his policy into action. The mere theorist rarely -displays practical ability; and, conversely, the practical -man rarely displays a high degree of speculative -wisdom. If you try to carve a stone with a razor, -the razor will lose its edge, and the stone remain -uncut. A high education, unless it is practical as -well as classical, often unfits a man for contest with -his fellow-man. Intellectual culture, if carried beyond -a certain point, is too often purchased at the expense -<span class="pagenum"><a name="Page_174" id="Page_174">{174}</a></span> -of moral vigor. It gives edge and splendor to a man, -but draws out all his temper.</p> - -<p>In all affairs of life, but more especially in those -great enterprises which require the co-operation of -others, a knowledge of men is indispensable. This -knowledge implies not only quickness of penetration -and sagacity, but many other superior elements of -character; for it is important to perceive not merely -in whom we can confide, but to maintain that influence -over them which secures their good faith and -defeats the unworthy purpose of a wavering and dishonest -mind. The world always laughs at those failures -which arise from weakness of judgment and -defects of penetration. Practical wisdom is only to -be learned in the school of experience. Precepts and -instruction are useful so far as they go; but without -the discipline of real life they remain of the nature -of theories only. The hard facts of existence give -that touch of truth to character which can never be -imparted by reading or tuition, but only by contact -with the broad instincts of common men and women.</p> - -<p>Intellectual training is to be prized, but practical -knowledge is necessary to make it available. Experience -gained from books, however valuable, is of the -nature of learning; experience gained from outward -life is wisdom; and an ounce of the latter is worth a -pound of the former. Rich mental endowments, thorough -culture, great genius, brilliant parts have often -existed in company with very glaring deficiencies in -what may be called good judgment; while there is a -certain stability of judgment and soundness of understanding -<span class="pagenum"><a name="Page_175" id="Page_175">{175}</a></span> -often displayed by those who have not an -extensive education. The old sailor knows nothing -of nautical astronomy. Azimuths, right ascensions, -and the solution of spherical triangles have no charm -and little meaning to him. But he can scan the seas -and skies and warn of coming danger with a natural -wisdom which all the keen intellect and ready mathematics -of the young lieutenant do not afford. The -man who has traveled much accumulates a store of -useful information, and can give hints of practical wisdom -which no deep study of geological lore or of -antiquarian research could afford. The student of -life rather than of books gains an understanding by -experience for which no store of erudition can prove -an adequate compensation. The true order of learning -should be, first, what is necessary; second, what -is useful; and third, what is ornamental. To reverse -this arrangement is like beginning to build at the -top of the edifice. Practical ability depends in a -large measure on the employment of what is known -as common sense, which is the average sensibility and -intelligence of men undisturbed by individual peculiarities. -Fine sense and exalted sense are not half -as useful as common sense. There are forty men of -wit for one man of sense, and he that will carry nothing -but gold will be every day at a loss for readier -change.</p> - -<p>The height of ability consists in a thorough knowledge -of the real value of things and of the genius of -the age we live in, and could we know by what -strange circumstances a man's genius becomes prepared -<span class="pagenum"><a name="Page_176" id="Page_176">{176}</a></span> -for practical success, we should discover that -the most serviceable items in his education were -never entered in the bills his father paid for. That -knowledge of the world which inculcates strict vigilance -in regard to our individual interests and representation, -which recommends the mastery of things -to be held in our own hands, or which enables us to -live undamaged by the skillful maneuvers and crafty -plots of plausible men on the one hand or uncontaminated -by the depravities of unprincipled ones on the -other, is of daily acquisition and equally accessible -to all.</p> - -<p>The most learned of men do not always make the -best of teachers; the lawyer who has achieved a -classical education is not always the most successful. -The men who have wielded power have not always -been graduates. Brindley and Stephenson did not -learn to read and write until they were twenty years -old; yet the one gave England her railroads, and the -other her canals. The great inventor is one who has -walked forth upon the industrial world, not from universities, -but from hovels; not as clad in silks and -decked with honors, but as clad in fustian and grimed -with soot and oil. It is not known where he who invented -the plow was born, or where he died; yet he -has effected more for the happiness of the world -than the whole race of heroes and conquerors who -drenched it in tears and blood, whose birth, parentage, -and education have been handed down to us -with a precision proportionate to the mischief they -have done. Mankind owes more of its real happiness -<span class="pagenum"><a name="Page_177" id="Page_177">{177}</a></span> -to this humble inventor than to some of the most -acute minds in the realm of literature.</p> - -<p>Education, indeed, accomplishes wonders in fitting -a man for the work of success, but we sometimes forget -that it is of more consequence to have the mind -well disciplined rather than richly stored,—strong -rather than full. Every day we see men of high -culture distanced in the race of life by the upstart -who can not spell. The practical dunce outstrips -the theorizing genius. Life teems with such illustrations. -Men have ruled well who could not define -a commonwealth; and they who did not understand -the shape of the earth have commanded a greater -portion of it. The want of practical talent in men -of fine intellectual powers has often excited the wonder -of the crowd. They are astonished that one -who has grasped, perhaps, the mightiest themes, and -shed a light on the path to be pursued by others, -should be unable to manage his own affairs with -dexterity. But this is not strange. Deep thinking -and practical talents require habits of mind almost -entirely dissimilar, and though they may, and often -do, exist conjointly, and while it is the duty of all to -strive to cultivate both, yet such is the constitution -of the human mind that it is apt to go to extremes. -And he who accustoms himself to deep prying into -nature's secrets, to exploring the hidden mysteries -of the past, is too apt to forget the practical details -of every-day life, to pass them by with disgust, as -altogether beneath his attention. This is an error, -and none the less reprehensible on that account than -<span class="pagenum"><a name="Page_178" id="Page_178">{178}</a></span> -is the conduct of those who become so engrossed -with the practical affairs of their calling or profession -as to forget that they have a higher nature, and sink -the man in the pursuit of their ambitious dreams.</p> - -<p>A man who sees limitedly and clearly is both -more sure of himself and is more direct in dealing -with circumstances and with men than is a man -who has a large horizon of thought, whose many-sided -capacity embraces an immense extent of objects, -just as the somnambulist treads with safety -where the wide-awake man could not hope to follow. -Practical men cut the knots which they can not untie, -and, overleaping all preliminaries, come at once to a -conclusion. Men of theoretical knowledge, on the -other hand, are tempted to waste time in comparing -and meditating when they should be up and doing. -Practical knowledge will not always of itself raise a -man to eminence, but for want of it many a man has -fallen short of distinction. Without it the best runner, -straining for the prize, finds himself suddenly -tripped up and lying on his back in the midst of the -race. Without it the subtlest theologian will live and -die in an obscure country village, and the acutest -legal mind fail of adorning the bench. The man who -lacks it may be a great thinker or a great worker. -He may be an acute reasoner and an eloquent -speaker, and yet, in spite of all this, fail of success. -There is a hitch, a stand-still, a mysterious want -somewhere. Little, impalpable trifles weave themselves -into a web which holds him back. The fact -is, he is not sufficiently in accord with his surroundings. -<span class="pagenum"><a name="Page_179" id="Page_179">{179}</a></span> -He has never seen the importance of adjusting -his scale of weights and measures to the popular -standard. In a word, he is not a man of the world, -in a popular sense.</p> - -<p>While it may be very difficult to define this practical -ability, which is so all-important, yet the path -to be pursued by him who would advance therein is -visible to all. It requires a shrewd and careful observance -of men and things rather than of books. -It requires that the judgment be strengthened by -being called upon in apparently trivial affairs. The -memory must be trained to recall principles rather -than statements. All the faculties of the mind must -be trained to act with decision and dispatch. Education -must be regarded as a means and not as an -end. By these means, while admitting that practical -talents are, in their true sense, a gift of God, still -we can cultivate and bring them to perfection, and -by education and experience convert that which before -lay dormant in the rough pebble into a dazzling -diamond.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Education</h2> - -<div class="image-center"> - <img src="images/ch-185.jpg" width="110" height="20" alt="Education"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-f.jpg" width="50" height="125" alt="F"/> -</div> - -<p class="drop-cap"><span class="uppercase">From</span> -time immemorial intellectual endowments -have been crowned with bays of honor. Men -have worshiped at the shrine of intellect with -an almost Eastern idolatry. Men of more than -an average endowment of intellect have been regarded -as superior beings. The multitude have -<span class="pagenum"><a name="Page_180" id="Page_180">{180}</a></span> -looked upon them with wonder. With reverent hands -the world at large has crowned intellect with its -richest honors. Its pathway has been strewn with -flowers; its brow has worn the loftiest plume; it has -held the mightiest scepter of power, and sat upon -the proudest throne. Evidence mightier than the -plaudits of admiring multitudes is every-where -found in the universe proclaiming the worth and -power of the human intellect. There can not be a -grander theme to engross the attention of all classes -than that subject which has to do with the training -of the intellect. The subject of education is fraught -with a deep interest to all who have a just appreciation -of its merits. It should be of interest to all -within the pale of civilization, inasmuch as the happiness -of all classes is connected with the subject of -education.</p> - -<p>Education is development. It is not simply instruction, -facts, and rules communicated by the -teacher, but it is discipline, a waking up, a development -of latent powers, a growth of the mind. It -finds the child's mind passive; it trains it to think -independently; it awakens its powers to observe, to -reflect, to combine. It aims to bring into harmonious -action all the powers of the mind, not, as some suppose, -a cultivation of a few to the neglect of all the -rest. Education should have reference to the whole -man—the body, the mind, and the heart. Its object, -and, when rightly conducted, its effect, is to make -him a complete creature of his kind. To his frame -it would give vigor, activity, and beauty; to his heart -<span class="pagenum"><a name="Page_181" id="Page_181">{181}</a></span> -virtue; to his senses correctness and acuteness. The -educated man is not the gladiator, nor the scholar, -nor the upright man alone, but a well balanced combination -of the three. The well-developed tree is -not one simply well rooted, nor with giant branches, -nor resplendent with rich foliage, but all of these -together. If you mark the perfect man you must -not look for him in the gymnasium, the university, or -the Church exclusively, but you look for the healthful -mind in the healthful body, with a virtuous heart. -The being in whom you find this union is the only -one worthy to be called educated.</p> - -<p>Education, strictly speaking, covers the whole -area of life. It is the word which means all that -God asks of us, all we owe the world or ourselves. -It expresses the sum total of human duty. Nor is it -confined to the present period of life. For aught we -know education may be continued in heaven. Reason -may continue to widen its powers and deepen its -sanctities there. The affections may grow in beauty -and fervor through innumerable ages. Mind may -expand and intensify through eternity. Education is -a work of progress. It begins in life, but has no -end. Death does not terminate it. We learn the -elements of things below; above, we will study their -essence. We progress only by efforts. Whatever -expands the affection or enlarges the sphere of our -sympathies, whatever makes us feel our relation -to the universe, to the great and beneficial cause of -all, must unquestionably refine our nature and elevate -us in the scale of being.</p> - -<p><span class="pagenum"><a name="Page_182" id="Page_182">{182}</a></span> -It requires extensive observation to enable us -even partially to appreciate the wonderful extent to -which all the faculties are developed by mental cultivation. -The nervous system grows more vigorous -and active, the touch is more sensitive, and there is -greater mobility to the hand. Men are often like -knives with many blades. They know how to open -one and only one; the rest are buried in the handle, -and from misuse become useless. Education is the -knowledge of how to use the whole of one's self. -He is educated who knows how to make a tool of -every faculty, how to open it, how to keep it sharp, -and how to apply it to all practical purposes. Education -is of three parts,—from nature, from man, and -from things. The development of our faculties and -organs is the education of nature; that of man is the -application we learn to make of this very developing; -and that of things is the experience we acquire in -regard to different objects by which we are affected. -All that we have not at our birth, and all that we have -acquired in the years of our maturity, shows the -need and effect of education. The power of education -is shown in that it hath power to give to children -resources that will endure as long as life -endures, habits that time will ameliorate but not -destroy, in that it renders sickness tolerable, solitude -pleasant, age venerable, life more dignified and useful, -and death less terrible.</p> - -<p>Education may be right or wrong, good or bad. -Reason may grow strong in error and revel in falsities. -The heart may grow in vice, and the passions -<span class="pagenum"><a name="Page_183" id="Page_183">{183}</a></span> -expand in misrule. It has been wisely ordained that -light should have no color, water no taste, and air -no odor; so knowledge should be equally pure and -without admixture. If it comes to us through the -medium of prejudice it will be discolored; through -the channels of custom, it will be adulterated; through -the Gothic walls of the college or of the cloister, it -will smell of the lamp. It is not what a man eats, -but what he digests that makes him strong; not what -he gains, but what he saves that makes him rich; so -it is not what he reads or hears, but what he remembers -and applies that makes him learned. He who -knows men and how to deal with them, whose mind -by any means whatever has received that discipline -which gives to its action power and facility, has been -educated.</p> - -<p>We can not be too careful to have our education -proceed in the right direction. It is almost as difficult -to make a man unlearn his errors as to acquire -his knowledge. Error is more hopeless than ignorance, -for error is always the more busy. Ignorance -is a blank sheet, on which we can write, but error is -a scribbled one, from which we must first erase. -Ignorance is content to stand still without advancing -towards wisdom, but error, more presumptuous, proceeds -in the contrary direction. Ignorance has no -light to guide her, but error follows a false one. -The consequences are that error, when she retraces -her footsteps, has a long distance to go before she -is in as good condition for the acquiring of truth as -ignorance.</p> - -<p><span class="pagenum"><a name="Page_184" id="Page_184">{184}</a></span> -A right conception of the value and power of -wisdom is a great incentive in stimulating us to -proceed in the work of educating ourselves. It is -knowledge that has converted the world from a -desert abode of savage men to the beautiful homes -of civilization. Human knowledge is permitted to -approximate, in some degree and on certain occasions, -with that of the Deity—its pure and primary -source. And this assimilation is never more conspicuous -than when from evil it gathers its opposite -good. What, at first sight, appears to be so insurmountable -an obstacle to the intercourse of nations -as the ocean? But knowledge has converted it into -the best and most expeditious means by which they -may supply their mutual wants and carry on their -intimate communications. What so violent as steam, -or so destructive as fire? What so uncertain as the -winds, or so uncontrollable as the wave? Yet wisdom -has rendered these unmanageable things instrumental -and subsidiary to the necessities, the comforts, -and even the elegancies of life. What so hard, so -cold, so insensible as marble? Yet the sculptors can -warm it into life and bid it breathe an eternity of -love. What so variable as color, so swift as light, -or so empty as shade? Yet the painter's pencil -can give these fleeting fancies both a body and a -soul; can confer upon them an imperishable vigor, a -beauty which increases with age, and which will continue -to captivate generations. In short, wisdom can -draw expedients from obstacles, invention from difficulties, -remedies from poisons. In her hands all -<span class="pagenum"><a name="Page_185" id="Page_185">{185}</a></span> -things become beautiful by adaptation, subservient -by their use, and salutary by their application.</p> - -<p>Since, then, intellectual attainments are so precious -and wisdom so grand in its achievements, he -who neglects to improve his mental faculties, or fails -to train all his powers of mind and body, is not -walking in those paths that, under God's guidance, -conduce most surely to happiness and content. This -can be done by all, since education is within the -reach of all, even the most humble. The youth who -believes it is impossible for him to get an education -is deficient in courage and energy. Too many have -imbibed the idea that to obtain a sufficient education -to enable a man to appear advantageously upon the -theater of public life his boyhood and youth must be -spent within the walls of some classical seminary of -learning, that he may commence his career under the -banner of a collegiate diploma, and with it win the -first round in the ladder of fame. That a refined, -classical education is desirable all will admit; that it -is indispensably necessary does not follow. He who -has been incarcerated from his childhood to majority -within the limited circumference of his school and -boarding room, though he may have mastered all the -classics, is destitute of that knowledge of men and -things indispensably necessary to enable him to -act with vigor and dispatch either in public or private -life.</p> - -<p>Classical lore and polite literature are very different -from that vast amount of practical intelligence, -fit for every-day use, that one <i>must have</i> to render -<span class="pagenum"><a name="Page_186" id="Page_186">{186}</a></span> -his intercourse with society pleasing to himself or -agreeable to others. Let boys and girls be taught -first what is necessary to prepare them for the common -duties of life; then all that can be gained from -fields of classic lore or works of polite erudition is of -the utmost value. In this enlightened age ignorance -is a voluntary misfortune, for all who will may drink -deeply at the fountain of knowledge. By the proper -improvement of time the mechanic's apprentice may -lay in a store of information that will enable him to -take a stand by the side of those persons who have -grown up in the full blaze of a collegiate education.</p> - -<p>Learn thoroughly what you learn, be it ever so -little, and you may speak of it with confidence. A -few well-defined facts and ideas are worth a whole -library of uncertain knowledge. We are frequently -placed in position where we can learn with scarcely -an effort on our part, and yet we hang back because -it takes so long to acquire a mastery of any thing. -Let the end alone! Begin at the beginning, and -though, after all, it prove but a mere smattering, you -are informed on one point more, and your life will -be happier for making the effort. By gaining an -education you shall have your reward in the rich -stores of knowledge you have thus collected, and -which shall ever be at your command, more valuable -than material treasures. While fleets may sink, -storehouses consume, and riches fade, the intellectual -stores you have thus gathered will be permanent -and enduring, as unfailing as the constant flow of -Niagara—a bank whose dividends are perpetual, -<span class="pagenum"><a name="Page_187" id="Page_187">{187}</a></span> -whose wealth is undiminished, however frequent the -drafts upon it. How wise, then, to secure, as far as -possible, a complete and lasting education.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Mental Training</h2> - -<div class="image-center"> - <img src="images/ch-193.jpg" width="180" height="20" alt="Mental Training"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -mind has a certain vegetative power which -can not be wholly idle. If it is not laid out and -cultivated into a beautiful garden, it will shoot -up in weeds and flowers of a wild growth. -From this, then, is seen the necessity of careful mental -cultivation—a training of all the faculties in the -right direction. This should be the first great object -in any system of education, public or private. The -value of an education depends far less upon varied -and extensive acquirements than upon the cultivation -of just powers of thought and the general regulation -of the faculties of the understanding. That it is not -the amount of knowledge, but the capacity to apply -it, which promises success and usefulness in life, is a -truth which can not be too often inculcated by instructors -and recollected by pupils. If youths are -taught <i>how</i> to think, they will soon learn <i>what</i> to -think. Exercise is not more necessary to a healthful -state of the body than is the employment of the various -faculties of the mind to mental efficiency. The -practical sciences are as barren of useful products -as the speculative where facts only are the objects -of knowledge, and the understanding is not -<span class="pagenum"><a name="Page_188" id="Page_188">{188}</a></span> -habituated to a continual process of examination and -reflection.</p> - -<p>It is the trained and disciplined intellect which -rules the world of literature, science, and art. It is -knowledge put in action by trained mental faculties -which is powerful. Knowledge merely gathered together, -whether in books or in brains, is devoid of -power, unless quickened into life by the thoughts and -reflections of some practical worker. But when this -is supplied knowledge becomes an engine of power. -It is this which forms the philosopher's stone, the -true alchemy, that converts every thing it touches -into gold. It is the scepter that gives us our dominion -over nature; the key that unlocks the storehouse -of creation, and opens to us the treasures of the universe. -It is this which forms the difference between -savage and civilized nations, and marks the distinction -between men as they appear in society. It is -this which has raised men from the humblest walks -of life to positions of influence and power.</p> - -<p>The lack of mental training and discipline explains, -in a large measure, why we so often meet -with men who are the possessors of vast stores of -erudition, and yet make a failure of every thing they -try. We shall at all times chance upon men of profound -and recondite acquirements, but whose qualifications, -from a lack of practical application on their -owners' part, are as utterly useless to them as though -they had them not. A person of this class may be -compared to a fine chronometer which has no hands -to its dial; both are constantly right without correcting -<span class="pagenum"><a name="Page_189" id="Page_189">{189}</a></span> -any that are wrong, and may be carried around -the world without assisting one individual either in -making a discovery or taking an observation. Every -faculty of the mind is worthy of cultivation; indeed, -all must be cultivated, if we would round and perfect -our mental powers as to secure therefrom the greatest -good. Memory must be ready with her stores -of useful knowledge, gathered from fields far and -near. She must be trained to classify and arrange -them, so as to hold them in her grasp. Observation -must be quick to perceive the apparently trivial -events which are constantly occurring, and diligent -to ascertain the cause. The judgment must pronounce -its decision without undue delay; the will -move to execution in accordance with the fiat of an -enlightened understanding.</p> - -<p>This work of mental training, apparently so vast, -is really so pleasant and easy that it sweetens every -day's life. There is no excuse for the youth who is -content to grow up to mature life and its duties with -a mind whose powers are untrained, and which has -not received the advantages of a practical education. -Some may think they are excused by poverty; but -lack of means has not robbed them of a single intellectual -power. On the contrary, it sharpens them -all. Has poverty shut them out from nature, from -truth, or from God? Wealth can not convert a -dunce into a genius. Gold will not store a mind -with wisdom; more likely it will fill it with folly. It -may decorate the body, but it can not adorn the -soul. No business is so urgent but that time may -<span class="pagenum"><a name="Page_190" id="Page_190">{190}</a></span> -be spent in mental training. One can not well help -thinking and studying; for the mind is ever active. -What is needful is to direct it to proper objects and -in proper channels, and it will cultivate itself. There -is nothing to prevent but the will. Whoever forms -a resolute determination to cultivate his mind will -find nothing in his way sufficient to stop him. If he -finds barriers they only strengthen him by overcoming -them. Whoever lives to thirty years of age -without cultivating his mind is guilty of a great -waste of time. If during that period he does not -form a habit of reading, of observation, and reflection, -he will never form such a habit, but go through -the world none the wiser for all the wonders that are -spread around him. A small portion of that leisure -time which by too many is given to dissipation and -idleness, would enable any young man to acquire a -very general knowledge of men and things. One can -live a life-time and get no instruction; but as soon as -he begins to look for wisdom it is given him. Even -in the pursuits of practical, every-day life numberless -instances are constantly arising to aid in mental training. -There are few persons so engrossed by the -cares and labors of their calling that they can not -give thirty minutes a day to mental training; and -even that time, wisely spent, will tell at the end of a -year. The affections, it is well known, sometimes -crowd years into moments; and the intellect has -something of the same power. If you really prize -mental cultivation, or are deeply anxious to do any -good thing, you will <i>find</i> time or <i>make</i> time for it -<span class="pagenum"><a name="Page_191" id="Page_191">{191}</a></span> -sooner or later, however, engrossed with other employments. -A failure to accomplish it can only demonstrate -the feebleness of your will, not that you -lacked time for its execution.</p> - -<p>It is impossible to overestimate the importance of -reading as a means of training the mental faculties. -It is by this means that you gather food for thoughts, -principles, and actions. If your books are wisely selected -and properly studied, they will enlighten your -minds, improve your hearts, and establish your character. -To acquire useful information, to improve the -mind in knowledge and the heart in goodness, to -become qualified to perform with honor and usefulness -the duties of life, and prepare for immortality -beyond the grave, are the great objects which ought -to be kept in view in reading.</p> - -<p>There are four classes of readers. The first is -like the hour-glass, and, their reading being on the -sand, it runs in and runs out, and leaves no vestige -behind. A second is like a sponge, which imbibes -every thing, and returns it in the same state, only a -little dirtier. A third is like a jelly-bag, allowing all -that is pure to pass away, retaining only the refuse -and the dregs. The fourth is like the slaves in the -diamond-mines of Golconda, who, casting away all -that is worthless, obtain only pure gems.</p> - -<p>We should read with discrimination. The world -is full of books, no small portion of which are either -worthless or decidedly hurtful in their tendency. -And as no man has time to read every thing, he -ought to make a selection of the ablest and best -<span class="pagenum"><a name="Page_192" id="Page_192">{192}</a></span> -writers on the subjects which he wishes to investigate, -and dismiss wholly from his attention the entire -crowd of unworthy and useless ones. Always -read with your thoughts concentrated, and your mind -entirely engaged on the subject you are pursuing. -Any other course tends to form a habit of desultory, -indolent thought, and incapacitate the mind from confining -its attention to close and accurate investigation. -One book read thoroughly and with careful -reflection will do more to improve the mind and -enrich the understanding than skimming over the -surface of a whole library. The more one reads in -a busy, superficial manner, the worse. It is like -loading the stomach with a great quantity of food, -which lies there undigested. It enfeebles the intellect, -and sheds darkness and confusion over all the -operations of the mind. The mind, like the body, is -strengthened by exercise, and the severer the exercise -the greater the increase of strength. One hour -of thorough, close application to study does more to -invigorate and improve the mind than a week spent -in the ordinary exercise of its powers. We should -read slowly, carefully, and with reflection. We sometimes -rush over pages of valuable matter because at -a glance they seem to be dull, and we hurry along -to see how the story, if it be a story, is to end.</p> - -<p>At every action and enterprise ask yourself this -question: What shall the consequences of this be to -me? Am I not likely to repent of it? Whatever -thou takest in hand, remember the end, and thou -shalt never do amiss. Take time to deliberate and -<span class="pagenum"><a name="Page_193" id="Page_193">{193}</a></span> -advise, but lose no time in executing your resolution. -To perceive accurately and to think correctly -is the aim of all mental training. Heart and conscience -are more than the mere intellect. Yet we -know not how much the clear, clean-cut thought, the -intellectual vision, sharp and true, may aid even -these. Undigested learning is as oppressive as undigested -food; and, as with the dyspeptic patient, the -appetite for food often grows with the inability to -digest it, so in the unthinking patient an overweening -desire to know often accompanies the inability to know -to any purpose. To learn merely for the sake of -learning is like eating merely for the taste of the food. -To learn in order to become wise makes the mind -active and powerful, like the body of one who is temperate -and judicious in meat and drink.</p> - -<p>Thought is to the brain what gastric juice is to the -stomach—a solvent to reduce whatever is received to -a condition in which all that is wholesome and nutritive -may be appropriated, and that alone. Learning -is healthfully digested by the mind when it reflects -upon what is learned, classifies and arranges facts -and circumstances, considers the relations of one to -another, and places what is taken into the mind at -different times in relation to the same subjects under -their appropriate heads, so that the various stores are -not heterogeneously piled up, but laid away in order, -and may be examined with ease when wanted. This -is the perfection of mental training and discipline,—memory -well trained, judgment quick to act, and -attention sharp to observe. We invite and urge all -<span class="pagenum"><a name="Page_194" id="Page_194">{194}</a></span> -to turn their attention to this subject as something -worthy of those endowed with reasoning powers. -It is not a wearying task, but one which repays for -its undertaking by making much more rich in its -joys and inspiring in its hopes all the after-life of -the man or woman who went forth bravely to the -work which heaven has decreed as the lot of all who -would enjoy the greatest good of life.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Self-Culture</h2> - -<div class="image-center"> - <img src="images/ch-200.jpg" width="150" height="20" alt="Self-Culture"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-m.jpg" width="50" height="116" alt="M"/> -</div> - -<p class="drop-cap"><span class="uppercase">Man</span> -is a wonderful union of mind and body, -and to form a perfect being a high degree of -cultivation is required for each component -part. Those who cultivate the mental to the -exclusion of the mere bodily, or at least carelessly -pass by its claims, are no less in error than those -who cultivate the bodily faculties to the exclusion of -the mental. The aim of all attempts at self-cultivation -should be the highest and most appropriate development -of the entire being—physical, intellectual, -and moral. It comprehends the health of the body, -the expansion of the intellect, the purification of the -heart. It guards the health, because a feeble body -acts powerfully on the mind, and is a clog to its -progress. It cherishes the intellect, because it is the -glory of the human being. It trains the moral -nature, because if that is weak and misdirected a -blight falls upon the soul and a curse rests upon the -<span class="pagenum"><a name="Page_195" id="Page_195">{195}</a></span> -body. As each faculty reacts upon all the others, -true self-culture attends with a due proportion of care -to each. It strives to retain one power whose action -is too intense, and to stimulate another which is -torpid, until they act in delightful harmony with each -other, and the result is the healthful progress toward -the highest point of attainable good.</p> - -<p>Self-culture includes a proper care of the health -of the body. To be careless of your health is to be -stunted in intellect and miserable in feelings. You -might as well expect to enjoy life in a dilapidated and -ruined habitation, which affords free admission to the -freezing blast and the pitiless rain, as to be happy in -a body ruined by self-indulgence. The body is the -home of the soul. Can its mysterious tenant find -rest and unmixed joy within its chambers if daily exposed -to sharp and shivering shocks through its -aching joints or quivering nerves? How many bright -intellects have failed of making any impression upon -the world simply because they neglected the most -obvious of hygienic laws! If God has bestowed upon -you the inestimable gift of good health and a good -constitution, it is your duty, as a rational creature, to -preserve it. To expect vigorous health and the enjoyment -which it brings, and at the same time live in -open defiance of the laws of health, is to expect what -can not take place. Not only is good health thus of -value and one of the most important ends of self-cultivation, -but we would impress on all the fact -that the body is just as important a factor as -the mind in the work of success, that it is just as -<span class="pagenum"><a name="Page_196" id="Page_196">{196}</a></span> -worthy to be cultivated, so as to grow in strength -and beauty, and the development of all those faculties -which go to make a physically perfect man or woman.</p> - -<p>It is a sad sight to see a brilliant mind that has -dragged down a strong body, because it has been so -imperious in its demands, leaving its companion to -suffer for lack of attention to some of its plainest -wants. It reminds one of a crazy building, tottering -under its own weight, yet full of the most costly machinery, -which can be run, if at all, only with the -greatest caution, or the entire fabric will crumble to -ruins. The lesson can not be too soon learned that, -while the human body is most wonderfully complex -in its organization, still such is the perfection of all -nature's works that all that is demanded of us is -compliance with simple rules, to enable us to enjoy -health. That it is our duty as well as our privilege -to so train and cultivate the body that it will answer -readily all demands made upon it by an enlightened -mind, and will perform all its appropriate functions in -the great work of life.</p> - -<p>Self-culture also implies suitable efforts to expand -and strengthen the intellect by reading, by reflection, -and by writing down your thoughts. The strength -and vigor given to the mind by self-culture is not -materially different from that expressed by the term -education in its broad and comprehensive meaning. -Intellect being the crowning glory and chief attribute -of man, there can be no nobler aim to set before -one's self than that of expanding and quickening all -of its powers. Rightly lived our every-day life and -<span class="pagenum"><a name="Page_197" id="Page_197">{197}</a></span> -actions conduce to this result. Our education is by -no means entirely the product of organized schools. -Our hired teachers and printed books are not all -that act on our powers to develop them. Life is -one grand school, and its every circumstance a -teacher. Society pours in its influence upon us like -the thousand streams that flood the ocean.</p> - -<p>Scholastic men and women speak of book education; -there is also a life education—that great, common -arena where men and women do battle with the -forces around them. Our duty is so to guide and -control these influences as to be educated in the -right direction. We should recognize the fact that -we are educating all the time, and the great question -for us to settle is, "What manner of education are -we receiving?" Some are educated in vice, some in -folly, some in selfishness, some in deception, some in -goodness, some in truth. Every day gives us many -lessons in life. Every thought leaves its impression -on the mind. Every feeling weaves a garment for -the spirit. Every passion plows a furrow in the -soul. It is our duty as sentient, moral beings so to -guide and direct these thoughts, feelings, and passions -that they shall educate us in the right direction. -We are lax in duty to ourselves to let the -world educate us as it will, for we are running a -great risk to yield ourselves up to the circumstances -life has thrown about us, to plunge into the stream -of popular custom and allow ourselves to drift with -the current.</p> - -<p>But aside from the practical education of everyday -<span class="pagenum"><a name="Page_198" id="Page_198">{198}</a></span> -life we are to remember, in our efforts after -self-culture, that it is also obligatory upon us to seek -the discipline afforded by books and study. In the -pursuit of knowledge follow it wherever it is to be -found; like fern, it is the product of all climates, -and, like air, its circulation is not restricted to any -particular class. Any and every legitimate means -of acquiring information is to be pursued, and all -the odds and bits of time pressed into use. Set a -high price upon your leisure moments. They are -sands of precious gold; properly expended they will -procure for you a stock of great thoughts—thoughts -that will fill, stir, invigorate, and expand the soul. -As the magnificent river, rolling in the pride of its -mighty waters, owes its greatness to the hidden -springs of the mountain nook, so does the wide, -sweeping influence of distinguished men date its -origin from hours of privacy resolutely employed in -efforts after self-development.</p> - -<p>We should esteem those moments best improved -which are employed in developing our own thoughts, -rather than in acquiring those of others, since in this -kind of intellectual exercise our powers are best -brought into action and disciplined for use. Knowledge -acquired by labor becomes a possession—a -property entirely our own. A greater vividness of -impression is secured, and facts thus acquired become -registered in the mind in a way that mere -imparted information fails of securing. A habit of -observation and reflection is well-nigh every thing. -He who has spent his whole life in traveling may -<span class="pagenum"><a name="Page_199" id="Page_199">{199}</a></span> -live and die a thorough novice in most of the important -affairs of life, while, on the other hand, a -man may be confined to a narrow sphere and be -engrossed in the prosaic affairs of every-day life, -and yet have very correct ideas of the manners and -customs of other nations. He that studies only men -will get the body of knowledge without the soul; he -that studies only books, the soul without the body. -He that to what he sees adds observation, and to -what he reads, reflection, is in the right road to -knowledge, provided that in scrutinizing the hearts -of others he neglects not his own. Be not dismayed -at doubts, for remember that doubt is the vestibule -through which all must pass before they can enter -into the temple of wisdom; therefore, when we are -in doubt and puzzle out the truth by our own exertions, -we have gained a something which will stay by -us and serve us again. But if to avoid the trouble -of a search we avail ourselves of the superior information -of a friend, such knowledge will not remain -with us; we have <i>borrowed</i> it and not <i>bought</i> it.</p> - -<p>But man possesses something more than a mere -body and intellect; he is the possessor of moral faculties -as well. A true self-culture will be none the -less careful to have the actions of these refined and -pure than it is to possess physical health on the one -hand and mental vigor on the other. Indeed, since -your happiness depends upon their healthful condition -more than upon the state of your body and intellect, -your first care should be devoted to giving -careful attention to your moral nature. With disordered -<span class="pagenum"><a name="Page_200" id="Page_200">{200}</a></span> -moral faculties you will be as a ship without -a helm, dashed on bars and rocks at the will of winds -and waves. It is the vice of the age to substitute -learning for wisdom, to educate the head, and to forget -that there is a more important education necessary -for the heart. Let the heart be opened and a -thousand virtues rush in. There is dew in one flower -and not in another, because one opens its cup and -takes it in, while the other closes itself and the drop -runs off. God rains his goodness and mercy as widespread -as the dew, and if we lack them it is because -we know not how to open our hearts to receive them. -No man can tell whether he is rich or poor by turning -to his ledger. It is the heart that makes a man -rich. He is rich or poor according to what he is, -and not what he has. Cultivate your moral nature, -then, as well as bodily strength and mental vigor. -The heart is the center of vitality in the physical -body; so the moral senses seem to give vitality to -all the various faculties of the mind. If the moral -nature becomes stunted in its development the mind -is apt to become chaotic in its action. How often we -meet with examples of this character in the common -walks of life! Many lose their balance of mind and -become wrecks from want of <i>heart culture</i>. Is the -<i>head</i> of more importance than the <i>heart</i>? It is true -that wealth is the child of the one, but it is equally -true that happiness is the offspring of the other.</p> - -<p>Such, then, is an outline of the great problem of -self-culture. We can not escape its claims; from the -time reason dawns until death closes the scene they -<span class="pagenum"><a name="Page_201" id="Page_201">{201}</a></span> -are pressing upon you. Much of the happiness of -life, both here and hereafter, depends on how you -meet its demands. You can, if you but will it, grow -apace in all that is manly or womanly in life; or, by -neglecting the claims of your manifold nature, as -utterly fail of so doing as the stunted shrub fails of -being the stately tree with waving branches and luxuriant -foliage.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Literature</h2> - -<div class="image-center"> - <img src="images/ch-207.jpg" width="125" height="20" alt="Literature"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -influence of literature upon a country is -well-nigh incalculable. The Druid warriors -were incited to deeds of desperate valor by -the songs of their bards; and in modern times -victories are achieved by the writers of books no less -important than many won on tented fields. The literature -of a nation molds the thoughts of a whole -people, guides their actions, and impresses its indelible -mark upon the lives and conduct of its citizens. -Who can estimate the effect of Voltaire's writings on -the French people? The results for which many -philanthropists toiled in vain were achieved by the -works of Dickens. The power of books and literature -is no less marked in the individual than in the -mass. To the weak, and to the strong in their times -of weakness, books are inspiring friends and teachers. -Against the feebleness of individual efforts they proclaim -the victory of faith and patience, and against -<span class="pagenum"><a name="Page_202" id="Page_202">{202}</a></span> -the uncertainties and discouragement of one day's -work they set forth the richer and more complete life -that results from perseverance in right actions. It -sets the mind more and more in harmony with the -noblest aims, and holds before it a crown of honor -and power.</p> - -<p>There is a certain monotony in daily life, and -there are those whose aims are high, but who lack -the inherent strength to stand true to them amid -adverse influences, and so gradually drop out of the -ever-thinning ranks of those who would wrest from -Fame her richest trophies. They are conquered by -routine, and disheartened by the discipline and labor -that guard the prizes of life. Even to the resolute, -persevering ones there are hours of weakness and -weariness. To all such literature comes with its -helping hand in hours of discouragement. It revives -hope in the minds of those almost discouraged, and -brings the comforts of philosophy to the cast-down. -Books are a guide to youth and an inspiration for -age. They support us under solitude, and keep us -from becoming a burden to ourselves. They lessen -our cares, compose our passions, and lay our disappointments -asleep. When weary of the living, we -may, by their aid, repair to the dead, who have -nothing of peevishness, pride, or design in their conversation.</p> - -<p>In books we live continually in the decisive moments -of history, and in the deepest experience of -individual lives. The flowers which we cull painfully -and at long intervals in our personal history blossom -<span class="pagenum"><a name="Page_203" id="Page_203">{203}</a></span> -in profusion here, and the air is full of fragrance -which touches our own life only in its happier times. -In our libraries we meet great minds on an equality, -and feel at ease with them. We come to know them -better, perhaps, than those who bear their names -and sit at their tables. The reserve that makes so -many fine natures difficult of access is here entirely -lost. No carelessness of manner, no poverty of -speech or unfortunate personal peculiarity, mars the -intercourse of author and reader. It is a relation in -which the exchange of thought is undisturbed by -outward conditions. We lose our narrow selves in -the broader life that is open to us. We forget the -hindrance and limitation of our own work in the full -comprehension of that stronger life that can not be -bound nor confined, but grows in all soils, and climbs -heavenward under every sky.</p> - -<p>Literature is the soul of action, the only sensible -articulate voice of the accomplished facts of the past. -The men of antiquity are dead; their cities are -ruins; their temples are dust; their fleets and armies -have disappeared; yet all these exist in magic -preservation in the literature which they have bequeathed -to us, and their manners and their deeds -are as familiar to us as the events of yesterday. -Papers and books are really the teachers, guides, -and lawgivers of the world to-day. Their influence -is very much like that of a companion to whom we -are attached. Hence it is of more consequence to -know what class to avoid than what to choose; for -good books are as scarce as good companions, and -<span class="pagenum"><a name="Page_204" id="Page_204">{204}</a></span> -in both instances all we can learn from bad ones is -that so much time has been worse than thrown away.</p> - -<p>We should choose our books as we do our -friends, for their sterling and intrinsic merit, not for -the accidental circumstances in their favor. For, -with books as with men, it seldom happens that their -performances are fully equal to their pretensions, nor -their capital to their credit. As we should always -seek the companionship of the best class of people, -so we should always seek the companionship of the -best books. He that will have no books but such -as are scarce evinces about as correct a taste in literature -as he would do in friendship who should have -no friends but those whom the rest of the world have -discarded. Some books we should make our constant -companions and associates; others we should -receive only as occasional acquaintances and visitors. -Some we should take with us wherever we go; others -we should leave behind us forever. Some, of -gilded outsides, are full of depravity, and we should -shun them as we would the actual vices which they -represent. Some books we should keep in our hands -and lay on our hearts, while the best we could dispose -of others would be to throw them in the fire.</p> - -<p>You may judge a man more truly by the books -and papers that he reads than by the company which -he keeps, for his associates are in a measure imposed -upon him; but his reading is the result of choice; -and the man who chooses a certain class of books and -papers unconsciously becomes more colored in their -views, more rooted in their opinions, and the mind -<span class="pagenum"><a name="Page_205" id="Page_205">{205}</a></span> -becomes trained to their way of thinking. All the -life and feeling of a young girl fascinated by some -glowing love romance is colored and shaped by the -page she reads. If it is false and weak and foolish, -she is false and weak and foolish too; but if it is -true and tender and inspiring, then something of its -truth and tenderness and inspiration will grow into -her soul, and will become a part of her very self. -The boy who reads of deeds of manliness, of bravery -and noble doing, feels the spirit of emulation grow -within him, and the seed is planted which will bring -forth fruit of heroic endeavor and exalted life.</p> - -<p>In literature our tastes will be discovered by what -we give, our judgment by that which we withhold. -That writer does the most who gives his readers the -most knowledge and takes from them the least time, -for that period of existence is alone deserving the -name of life which is rationally employed. Those -books are most profitable to read which make the -readers think most. Diminutive books, like diminutive -men and women, may be of greater value than -they seem to be; but great tomes are greatly -dreaded. It is a saying that "books file away the -mind." Much reading is certainly not profitable -without much meditation, and many vigorous and -profound thinkers have read comparatively little, -though it must be admitted most great minds have -been very devout and ardent readers. There is -scarcely any thing that is not to be found in books, -but it does not follow that we shall find every thing -in them unless we handle them with great care.</p> - -<p><span class="pagenum"><a name="Page_206" id="Page_206">{206}</a></span> -A beautiful literature springs from the depths -and fullness of intellectual and moral life, from an -energy of thought and feeling. It deals with questions -of life in a plain, practical manner. It holds up -the past for your inspection. It brings to light the -secrets of nature. It enables us to discover the infinity -of things, the immensity of nature, the wonders -of the heavens, the earth, and the seas. Works of -fiction are the ornamental parts of literature and learning. -They are agreeable embellishments of the edifice, -but poor foundations for it to rest upon. The -literature of the day is largely composed of newspapers -and periodicals. No one can too highly appreciate -the magic power of the press or too highly depreciate -its abuse. Newspapers have become the great highway -of that intelligence which exerts a controlling -power over a nation, catering the every-day food of -the mind. Show us an intelligent family of boys and -girls, and we will show you a family where newspapers -and periodicals are plenty. Nobody who has been -without these private tutors can know their educating -power for good or for evil. Think of the innumerable -topics of discussion which they suggest at the table; -the important public measures with which the children -thus early become acquainted; of the great philanthropic -questions to which, unconsciously perhaps, -their attention is called, and the general spirit of intelligence -which is evoked by these quiet visitors. -This vast world moves along lines of thought and -sentiment and principles, and the press gives to these -wings to fly and tongues to speak.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_207" id="Page_207">{207}</a></div> - -<h2>Mental Power</h2> - -<div class="image-center"> - <img src="images/ch-213.jpg" width="142" height="20" alt="Mental Power"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - <div class="verse quote">"My mind to me a kingdom is;</div> - <div class="verse">Such perfect joy therein I find</div> - <div class="verse">As far exceeds all earthly bliss.</div> - <div class="verse">Though much I want that most would have,</div> - <div class="verse">Yet still my mind forbids to crave."</div> - <div class="verse indent10">—<span class="smcap">Sir Edmund Dyer.</span></div> -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -triumph of cultivated intellect over the forces -of nature is indeed a wonderful subject for contemplation. -The most deadly poisons are made -to conduce to human health and welfare. Electricity -does the writing and talking, and annihilates -space. Steam and iron are made to do the work of -nerves and muscles, and lay the four corners of the -world under contribution for our benefit. In view of -these and many similar facts, how full of meaning -becomes the old saying, "Knowledge is power!" -Reason, like the magnetic influence imparted to iron, -may be said to give to matter properties and powers -which it did not possess before; but, without extending -its bulk, augmenting its weight, or altering its -organization, it is visible only by its effects and perceptible -only by its operations.</p> - -<p>Unlike those of the warriors, the triumphs of intellect -derive all their luster, not from the evil they -have produced, but from the good. Her successes -and her conquests are the common property of the -world, and succeeding ages will be the watchful guardians -of the rich legacies she bequeathes. The trophies -and titles of the conqueror are on the quick march -<span class="pagenum"><a name="Page_208" id="Page_208">{208}</a></span> -to oblivion, and amid that desolation where they were -planted will decay. As the mind must govern the -hand, so in every society the man of intelligence -must direct and govern the man of ignorance. There -is no exception to this law. It is the natural sequence -of the dominion of mind over matter—a dominion so -strong that for a time it can make flesh and nerves -impregnable, and string the sinews like steel, so that -the weak become strong. Some men of a secluded -and studious life have sent forth from their closet or -cloister rays of intellectual light that have agitated -courts and revolutionized kingdoms, as the moon, -that far removed from the ocean, and shining upon -it with a serene and sober light, is the chief cause -of all those ebbings and flowings which incessantly -disturb that world of waters.</p> - -<p>The triumph of mind is shown in various ways. -It enables us to surmount difficulties with facility. -Like imprisoned steam, the more it is pressed, the -more it rises to resist the pressure. The more we -are obliged to do, the more we are able to accomplish. -Perhaps in no other respect is the power of -mind more signally shown than when it opens to -our view avenues of pleasure before unthought of. -Happiness is the great aim of life. In one form or -another we are all striving for it. There are no -pleasures so pure as mental pleasures. We never -tire of them. A lofty mind always thinks loftily. It -easily creates vivid, agreeable, and natural fancies, -places them in their best light, clothes them with all -appropriate adornments, studies others' tastes, and -<span class="pagenum"><a name="Page_209" id="Page_209">{209}</a></span> -clears away from its own thoughts all that is useless -and disagreeable. Mental force or power is not the -inheritance of birth, nor the result of a few years' -spasmodic study; it is only acquired as the result of -long and patient exertion. There is no age at which -it can not be increased. There is absolutely no -branch of literature which, when properly digested -and stowed away in the mind, will not show its effect -in after life by increased vigor in the whole mind. -Those intellectually strong men and women who -have left their influence on the world's history are -almost without exception found to be those who have -possessed broad and deep acquirements; who have -permitted no opportunity for obtaining information to -pass unimproved; who have been content for years -to store away knowledge, confident that in the fullness -of time they would reap the reward.</p> - -<p>If any one would be the possessor of mental -power he must be willing to do his duty in obtaining -it. There is a tendency to make the acquisition of -knowledge, at the present day, as easy as possible. -The end proposed is good, but the means employed -are of doubtful utility. Instead of toiling painfully -on foot up the rugged steeps of learning the student -of to-day flies along a railway track, finding every -cliff cut through and every valley bridged. In this -world nothing of value is to be obtained without labor. -So there are some who will question the value of -that education which is not born of patient perseverance -and hard work. As in the exercises of the gymnasium -the value consists in the exertions required to -<span class="pagenum"><a name="Page_210" id="Page_210">{210}</a></span> -perform them, so that knowledge and mental power -acquired by arduous exertion is of the most lasting -and real value. Let patient toilers find a lesson of -encouragement in this. What you thus painfully acquire -will prove of lasting benefit to you.</p> - -<p>Mental power is seen in its best form only when -all of the mental faculties have been properly drilled -and disciplined. The mind can not grow to its full -stature, nor be rounded into just proportions, nor acquire -that blended litheness, toughness, and elasticity -which it needs, if fed on one aliment. There is no -profession or calling which, if too exclusively followed, -will not warp and contract the mind. Just as if, in -the body, a person resolves to be a rower, and only -a rower, the chances are that he will have, indeed, -strong arms, but weak legs, and eyes blinded by the -glare of water. Or, if he desires to become an athlete, -he may be all muscles, with few brains. So, in -the mind, if he exercises but one set of faculties and -neglects the rest, he may become a subtle theologian -or a sharp lawyer, a keen man of business, or -a practical mechanic, and though the possessor of -power it is not power in its highest and best form.</p> - -<p>But for those who are anxious to obtain mental -power, and for that purpose devote the years of a life-time -to patient study and reflection, the rewards it -offers are full compensation for all the hours of weary, -self-denying labor. Not only does it afford the best -assurance of success in life's battles and point out to -its possessor means of happiness denied to others, -but it is so peculiarly the highest form of power to -<span class="pagenum"><a name="Page_211" id="Page_211">{211}</a></span> -which men can aspire that it commands the homage -of all, and reposes as a jewel in the crown of the -true man or woman.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Choice of Companions</h2> - -<div class="image-center"> - <img src="images/ch-217.jpg" width="233" height="20" alt="Choice of Companions"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -chameleon changes its color to agree with -that of surrounding objects. We all of us by -nature possess this quality to such a degree -that our character, habits, and principles take -their form and color from those of our intimate associates. -Association with persons wiser, better, and -more experienced than ourselves is always more or -less inspiring and invigorating. They enhance our -knowledge of life. We correct our estimate by theirs, -and become partners in their wisdom. We enlarge -our field of observation through their eyes, profit by -their experience, and learn not only by what they -have enjoyed, but—which is still more instructive—from -what they have suffered. If they are stronger -than ourselves, we become participators in their -strength. Hence companionship with the wise and -energetic never fails to have a most valuable influence -on the formation of character—increasing our resources, -strengthening our resolves, elevating our -aims, and enabling us to exercise greater dexterity -and ability in our own affairs, as well as more effective -helpfulness in those of others.</p> - -<p>Young men are in general but little aware how -<span class="pagenum"><a name="Page_212" id="Page_212">{212}</a></span> -much their reputation is affected in the view of the -public by the company they keep. The character of -their associates is soon regarded as their own. If -they seek the society of the worthy and the respectable, -it elevates them in the public estimation, as it is -an evidence that they respect themselves, and are desirous -to secure the respect of others. On the contrary, -intimacy with persons of bad character always -sinks a young man in the eyes of the public. While -he, in intercourse with such persons, thinks but little -of the consequences, others are making their remarks. -They learn what his taste is, what sort of company -he prefers, and predict, on no doubtful ground, what -will be the result to his own principles and character. -It is they only who are elevated in mind, character, -and position, who can lift us up; while the ignoble, -degraded, and debased only drag us down. We may -be deprived of the advantages of better and superior -associations at some time or another, but, unless we -seek for them, we shall not profit by them, nor be -acknowledged to be worthy of them.</p> - -<p>No man of position can allow himself to associate, -without prejudice, with the profane, the Sabbath-breaking, -the drunken, and the licentious; for he -lowers himself, without elevating them. The sweep -is not made the less black by rubbing against the -well-dressed and the clean, while they are inevitably -defiled. Keep company with persons rather above -than below yourself; for gold in the same pocket -with silver loseth both of its weight and color. Nothing -elevates us so much as the presence of a spirit -<span class="pagenum"><a name="Page_213" id="Page_213">{213}</a></span> -similar, yet superior, to our own. What is companionship -where nothing that improves the intellect is -communicated, and where the larger heart contracts -itself to the mold and dimensions of the smaller? -In all society it is advisable to associate, if possible, -with the highest; not that the highest are always the -best, but because, if disgusted there, you can at any -time descend; but if we begin at the lowest, to ascend -is impossible. It should be the aim of the young man -to seek the society of the wise, the intelligent, and -the good. It is always safe to be found in the society -of those who, with a good heart, combine intelligence -and an ability to impart information. If you wish to -be respected, if you desire happiness and not misery, -associate only with the intelligent and good. Once -habituate yourself to a virtuous course, once secure -a love of good society, and no punishment would be -greater than, by accident, to be obliged to associate, -even for a short time, with the low and vulgar.</p> - -<p>He that sinks into familiarity with persons much -below his own level will be constantly weighed down -by his base connections, and, though he may easily -sink lower, he will find it hard to rise again. Better -be alone than in bad company. "Evil communications -corrupt good manners." Ill qualities are catching -as well as diseases, and the mind is at least as -much, if not a great deal more, liable to infections -than the body. Go with mean people and you think -life is mean. Society is the atmosphere of souls, and -we necessarily imbibe something which is either infectious -or salubrious. The society of virtuous persons -<span class="pagenum"><a name="Page_214" id="Page_214">{214}</a></span> -is enjoyed beyond their company, and vice -carries a sting even into solitude. The society you -keep is both the indicator and former of your character. -In company, when the pores of the mind are -all opened, there requires more guard than usual, because -the mind is then passive. In vicious company -you will feel your reverence for the dictates of conscience -wear off. The name at which angels bow -and devils tremble you will hear contemned and -abused. The Bible will supply materials for unmeaning -jests or impious buffoonery. The consequences -will be a practical deviation into vice—the principle -will become sapped and the fences of conscience -broken down.</p> - -<p>It is not alone the low and dissipated, the vulgar -and profane, from whose example and society you -are in danger. These persons of reputation will -despise and shun. But there are persons of apparently -decent morals, of polished manners and -interesting talents, but who, at the same time, are -unprincipled and wicked, who make light of sacred -things, scoff at religion, and deride the suggestions -and scruples of a tender conscience as superstition,—these -are the persons whose society and influence are -most to be feared. Their breath is pollution; their -embrace, death. Unhappily there are many of this -description. They mark out their unwary victims: -they gradually draw them into their toils; they strike -the deadly fang, infuse the poison, and exult to see -youthful virtue and parental hope wither and expire -under their ruffian example. Many a young man -<span class="pagenum"><a name="Page_215" id="Page_215">{215}</a></span> -has thus been led on by his elders in iniquity till he -has been initiated into all the mysteries of debauchery -and crime, and ended his days a poor, outcast -wretch.</p> - -<p>Live with the culpable and you will be apt to die -with the criminal. Bad company is like a nail driven -into a post, which, after the first or second blow, -may be drawn out with little difficulty, but, being -driven in to the head, it can only be withdrawn by -the destruction of the wood. Be you ever so pure-minded -yourself you can not associate with bad companions -without falling into bad odor. Evil company -is like tobacco smoke—you can not be long in its -presence without carrying away a taint of it. "Let -no man deceive himself," says Petrarch, "by thinking -that the contagions of the soul are less than those -of the body. They are yet greater; they sink deeper -and come on more unsuspectedly." From impure air -we take diseases; from bad company, vice and imperfections. -Avoid, as far as you can, the company of -all vicious persons whatsoever, for no vice is alone, -and all are infectious.</p> - -<p>Good company not only improves our manners, -but also our minds, and intelligent associates will become -a source of enjoyment as well as of edification. -Good company is that which is composed of intelligent -and well-bred persons, whose language is chaste -and good, whose sentiments are pure and edifying, -whose deportment is such as pure and well-regulated -education and correct morals dictate, and whose conduct -is directed and restrained by the pure precepts -<span class="pagenum"><a name="Page_216" id="Page_216">{216}</a></span> -of religion. When we have the advantages of such -company it should then be the object of our zeal to -imitate their real excellencies, copy their politeness, -their carriage, their address, and the easy, well-bred -turn of their conversation; but we should remember -that, let them shine ever so bright, their vices are -so many blemishes upon their character which we -should no more think of endeavoring to imitate than -we should to make artificial warts upon our faces -because some distinguished person happened to have -one there by nature.</p> - -<p>Water will seek its level. So do the various -elements of society. Tell us whom you prefer as -companions and we can tell who you are like. Do -you love the society of the vulgar? Then you are -already debased in your sentiments. Do you seek -to be with the profane? In your heart you are -like them. Are jesters and buffoons your choice -companions? He who loves to laugh at folly is himself -a fool. Do you love and seek the society of -the wise and good? Is this your habit? Had you -rather take the lowest seat among these than the -highest seat with others? Then you have already -learned to be good. You may not make very rapid -progress, but even a good beginning is not to be -despised. Hold on your way, and seek to be the -companion of those that fear God. So shall you be -wise for yourself and wise for eternity.</p> - -<div class="image-center"> - <img src="images/pl-224.jpg" width="344" height="500" alt="Friendship"/> - <div class="caption"> - <p class="x-small">Engraved & Printed by Illman Brothers.</p> - <p class="sans-serif">FRIENDSHIP.</p> - </div> -</div> - -<div class="pagenum"><a name="Page_217" id="Page_217">{217}</a></div> - -<h2>Friends</h2> - -<div class="image-center"> - <img src="images/ch-225.jpg" width="88" height="20" alt="Friends"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"There are a thousand nameless ties,</div> - <div class="verse indent1">Which only such as feel them know,</div> - <div class="verse">Of kindred thoughts, deep sympathies,</div> - <div class="verse indent1">And untold fancy spells, which throw</div> - <div class="verse">O'er ardent minds and faithful hearts</div> - <div class="verse indent1">A chain whose charmed links so blend</div> - <div class="verse">That the bright circlet but imparts</div> - <div class="verse indent1">Its force in these fond words—'<i>My Friend!</i>'"</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-f.jpg" width="50" height="125" alt="F"/> -</div> - -<p class="drop-cap"><span class="uppercase">Friendship</span> -is the sweetest and most satisfactory -connection in life. It has notable effect -upon all states and conditions. It relieves our -cares, raises our hopes, and abates our fears. -A friend who relates his successes talks himself into -a new pleasure, and by opening his misfortunes leaves -a part of them behind him. Friendship improves -happiness and abates misery, by doubling our joys -and dividing our griefs. Charity is friendship in common, -and friendship is charity inclosed. It is a sweet -attraction of the heart towards the merit we esteem -or the perfection we admire, and produces a mutual -inclination between two or more persons to promote -each others' interests, knowledge, virtue, and happiness.</p> - -<p>The language of friendship is as varied as the -wants and weaknesses of humanity. To the timid -and cautious it speaks words of encouragement. To -the weak it is ready to extend a helping hand. To -the bold and venturesome it whispers words of caution. -It is ready to sympathize with the sorrowing one, and -<span class="pagenum"><a name="Page_218" id="Page_218">{218}</a></span> -to rejoice with those of good cheer. Friendship is -not confined to any particular class of society or any -particular geographical locality. No surveyed chart, -no natural boundary line, no rugged mountain or -steep declining vale puts a limit to its growth. -Wherever it is watered with the dews of kindness -and affection, there you may be sure to find it. Allied -in closest companionship with its twin sister, Charity, -it enters the abode of sorrow and wretchedness, and -causes happiness and peace. Its influence dispels -every poisoned thought of envy, and spreads abroad -in the mind a contentment which all the powers of -the mind could not otherwise bestow. True friendship -will bloom only in the soil of a noble and self-sacrificing -heart. There it enjoys perpetual Summer, -diffusing a sweet atmosphere of love, peace, and joy -to all around.</p> - -<p>No man can go very far with strength and courage, -if he goes alone through the weary struggles of -life. We are made to be happier and better by each -other's notice and appreciation, and the hearts that -are debarred from those influences invariably contract -and harden. Here and there we find persons who, -from pride or singularity of disposition, affect to be -altogether independent of the notice or regard of -their fellow-beings; but never yet was there constituted -a human heart that did not at some time, in -some tender and yearning hour, long for the sympathy -of other hearts. Instead of striving to conceal -this feeling, it should be regarded as one possessing -true nobility. True friendship can only be molded -<span class="pagenum"><a name="Page_219" id="Page_219">{219}</a></span> -by the experience of time. The attractive face, the -winning tongue, or the strong need of some passer-by, -is not the permanent test of the union of hearts. -We want a more substantial proof than any of these. -A thousand transitory friends meet us along the -crowded thoroughfares of life; but when we come to -try their durability in the sieve of experience, alas, -how many fall through! There have been times in -the life of every man when he has been willing to -stake reputation, credit, <i>all</i>, on the true friendship -of some companion; but he turns to find his idol -clay, the gold but dross. Few persons are so fortunate -as to secure in the course of life the happiness -and advantages of one efficient and devoted friend. -It is all that many aim at, seek, and ask to have, and -is worth a whole caravan of those lukewarm and -treacherous souls who, indeed, profess to be attached -to us, but whose affection is so uncertain and unstable -that we fear to put it to the test of trial lest -we lose it forever.</p> - -<p>Concerning the one you call your friend, tell us, -will he weep with you in your hours of distress? -Will he faithfully reprove you to your face for actions -for which others are ridiculing and censuring you behind -your back? Will he dare to stand forth in your -defense when detraction is secretly aiming its weapon -at your reputation? Will he acknowledge you with -the same cordiality and behave to you with the same -friendly attention in the company of your superiors -in rank and fortune as when the claims of pride do -not interfere with those of friendship? If misfortune -<span class="pagenum"><a name="Page_220" id="Page_220">{220}</a></span> -and loss should oblige you to retire into a walk of -life in which you can not appear with the same liberality -as formerly, will he still think himself happy in -your society, and instead of withdrawing himself from -an unprofitable connection, take pleasure in professing -himself your friend, and cheerfully assist you to -support the burden of your afflictions? When sickness -shall call you to retire from the busy world, will -he follow you to your gloomy retreat, listen with attention -to your tale of suffering, and administer the -balm of consolation to your fainting spirit? And, -lastly, when death shall burst asunder every earthly -tie, will he shed a tear upon your grave, and lodge -the dear remembrance of your mutual friendship in -his heart? If so, then grapple him to your heart -with hooks of steel; and you shall know the privilege -of having one true friend.</p> - -<p>Friendship is a vase which, when it is flawed by -violence or accident, may as well be broken at once; -it never can be trusted after. The more graceful -and ornamental it was, the more clearly do we discern -the hopelessness of restoring it to its former -state. Coarse stones, if they are fractured, may be -cemented again; precious ones never. It is a great -thing to cover the blemishes and to excuse the faults of -a friend; to draw a curtain before his stains; to bury -his weakness in silence, but to proclaim his virtues -upon the housetop. Prosperity is no just scale; -adversity is the only true balance to weigh friends in. -True friendship must withstand the shocks of adversity -before it is entitled to the name, since friendships -<span class="pagenum"><a name="Page_221" id="Page_221">{221}</a></span> -which are born in adversity are more firm and -lasting than those formed in happiness, as iron is -more strongly united the fiercer the flames. One -has never the least difficulty in finding a devoted -friend except when he needs one. Real friends are -wont to visit us in prosperity only when invited, but -in adversity they come of their own accord. A friend -is not known in prosperity, but can not be hidden in -adversity. If we lack the sagacity to discriminate -wisely between our acquaintances and our friends, -misfortune will readily do it for us. Prosperity gains -friends, and adversity tries them. False friends are -like our shadows—keeping close to us while we walk -in the sunshine, but leaving us the instant we cross -into the shade. False friendship, like the ivy, decays -and ruins the walls it embraces; but true friendship -gives new life and animation to the object it -supports.</p> - -<p>The hardest trials of those who fall from affluence -to poverty and obscurity is the discovery that the -attachment of so many in whom they confided was a -pretense, a mask to gain their own ends, or was a -miserable shallowness. Sometimes, doubtless, it is -with regret that these frivolous followers of the world -desert those upon whom they have fawned; but they -soon forget them. Flies leave the kitchen when the -dishes are empty. The parasites that cluster about -the favorites of fortune to gather his gifts and climb -by his aid, linger with the sunshine, but scatter at the -approach of a storm, as the leaves cling to a tree in -Summer weather, but drop off at the breath of Winter. -<span class="pagenum"><a name="Page_222" id="Page_222">{222}</a></span> -Like ravens settled down for a banquet and -suddenly scared away by a noise, how quickly at the -first sound of calamity the superficial friends are up -and away. Cling to your friends after having chosen -them with proper caution. If they reprove you, -thank them; if they grieve you, forgive them; if -circumstances have torn them from you, circumstances -may change and make them yours again. Be very -slow to give up an old and tried friend. A true friend -is such a rare thing to have that you are blessed -beyond the majority of men if you possess but one -such. The first law of friendship is sincerity, and he -who violates this law will soon find himself destitute -of that which he sought.</p> - -<p>The death of a friendship is always a tragical -affair. Sometimes it cools from day to day, warm -confidence gradually giving place to cold civility, and -these in turn swiftly becoming icy husks of neglect -and repugnance. Sometimes its remembrances touch -us with a pang, or we stand at its grave sobbing, -wounded with a grief whose balsam never grew. -The hardest draught in the cup of life is wrung -from betrayed affection, when the guiding light of -friendship is quenched in deception, and the gloom -that surrounds our path grows palpable. Let one -find cold repulse or mocking treachery where he expected -the greeting of friendship, and it is not strange -that he feels crushed with the discovery.</p> - -<p>Old friends! What a multitude of deep and -varied emotions are called up from the soul by the -utterance of these two words! What thronging -<span class="pagenum"><a name="Page_223" id="Page_223">{223}</a></span> -memories of other days crowd the brain when they -are spoken! Oh, there is magic in their sound, and -the spell it evokes is both sad and pleasing. When -reverie brings before us in quick succession the -scenes of by-gone years, how do the features of -olden friends, dim and shadowy as the grave in -which many of them are laid, flit before us! How -they carry us to other scenes and other places! -The thoughts which fill the mind when thus musing -on the past are always of a chastened kind. In the -scenes of the past we behold a type of the future. -The fate of our friends shadows forth our own, and -we are indeed dull if we fail to arise from fancied -communication with old friends wiser and better men -and women.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Power of Custom</h2> - -<div class="image-center"> - <img src="images/ch-231.jpg" width="200" height="20" alt="Power of Custom"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -are many who find themselves in the -toils of an evil custom who would most willingly -give money and time to be free from its control. -Montaigne says, "Custom is a violent -and treacherous school-mistress. She, by little and -little, slyly and unperceivedly slips in the foot of her -authority; but having by this gentle and humble beginning, -with the benefit of time, fixed and established -it, she then unmasks a furious and tyrannic -countenance, against which we have no more the -courage or the power to lift up our eyes." Custom -is the law of one class of people and fashion of another; -<span class="pagenum"><a name="Page_224" id="Page_224">{224}</a></span> -but the two parties often clash, for precedence -is the legislator of the first and novelty of the second. -Custom, therefore, looks to things that are past, and -fashion to things that are present; but both are -somewhat purblind as to things that are to come. -Of the two, fashion imposes the heaviest burdens, for -she cheats her votaries of their time, their fortune, -and their comforts, and she repays them only with -the celebrity of being ridiculed and despised—a very -paradoxical mode of payment, yet always most thankfully -received.</p> - -<p>It is surprising to what an extent our likes -and dislikes are creatures of custom. Our modes -of belief, thoughts, and opinions are molded and -shaped by what has been the prevailing mode of -thinking heretofore. Though we are, indeed, not -so given to the worship of past institutions as some -people, yet we all acknowledge the prevailing power -of custom, of personal habits, and of fashions. We -dare not stand alone in any matter of concern, but -wish to be in company of those similarly minded. -The law of opinion goes forth. We do not ask who -promulgates it, but fall into the ranks of its followers -and worshipers. We are whirled in the giddy ranks -and blinded by the dazzling lights. Novelty is the -show, conformity is the law—and life a trance, until -at last we awake from it to find that we have been -the victims of a fatal folly and a bewildering dream.</p> - -<p>Habit is man's best friend or worst enemy. It -can exalt him to the highest pinnacle of virtue, honor, -or happiness, or sink him to the lowest depths of -<span class="pagenum"><a name="Page_225" id="Page_225">{225}</a></span> -vice, shame, and misery. If we look back upon the -usual course of our feelings we shall find that we -are more influenced by the frequent recurrence of -objects than by their weight and importance, and -that habit has more force in forming our character -than our opinions. The mind naturally takes its tone -and complexion from what it habitually contemplates. -"Whatever may be the cause," says Lord Kames, -"it is an established fact that we are much influenced -by custom. It hath an effect upon our pleasures, -upon our actions, and even upon our thoughts and -sentiments." Habit makes no figure during the vivacity -of youth, in middle age it gains ground, and in -old age governs without control. In that period of -life, generally speaking, we eat at a certain hour, -take exercise at a certain time, all by the direction -of habit; nay, a particular seat, table, and bed comes -to be essential, and a habit in any of these can not -be contradicted without uneasiness. Man, it has -been said, is a bundle of habits, and habit is a second -nature. Metastasio entertained so strong an opinion -as to the power of repetition in act and thought that -he said, "All is habit in mankind, even virtue itself."</p> - -<p>Beginning with single acts habit is formed slowly -at first, and it is not till its spider's thread is woven -in a thick cable that its existence is suspected. Then -it is found that beginning in cobwebs it ends in -chains. Gulliver was bound as fast by the Lilliputians -with multiplied threads as if they had used -ropes. "Like flakes of snow that fall unperceivedly -upon the earth," says Jeremy Bentham, "the seemingly -<span class="pagenum"><a name="Page_226" id="Page_226">{226}</a></span> -unimportant events of life succeed one another." -As the snow gathers so are our habits formed; no -single flake that is added to the pile produces a -sensible change; no single action creates, however -it may exhibit, a man's character. But as the tempest -hurls the avalanche down the mountain and -overwhelms the inhabitant and his habitation, so -passion, acting upon the elements of mischief which -pernicious habits have brought together by imperceptible -accumulation, may overthrow the edifice of -truth and virtue.</p> - -<p>The force of habit renders pleasant many things -which at first were intensely disagreeable or even -painful. Walking upon the quarter-deck of a vessel, -though felt at first to be intolerably confined, becomes, -by repetition, so agreeable to the sailor that, -in his walks on shore, he often hems himself within -the same bounds. Arctic explorers become so accustomed -to the hardships incident to such a life -that they do not enjoy the comforts of home when -they return. So powerful is the effect of constant -repetition of action that men whose habits are fixed -may almost be said to have lost their free agency. -Their actions become of the nature of fate, and they -are so bound by the chains which they have woven -for themselves that they do that which they have -been accustomed to do even when they know it can -yield neither pleasure nor profit.</p> - -<p>Those who are in the power of an evil habit must -conquer it as they can, and conquered it must be, or -neither wisdom nor happiness can be obtained; but -<span class="pagenum"><a name="Page_227" id="Page_227">{227}</a></span> -those who are not yet subject to their influence may, -by timely caution, preserve their freedom. They -may effectually resolve to escape the tyrant whom -they will vainly resolve to conquer. Be not slow in -the breaking of a sinful custom; a quick, courageous -resolution is better than a gradual deliberation; in -such a combat he is the bravest soldier who lays -about him without fear or wit. Wit pleads; fear -disheartens. He who would kill hydra had better -strike off one neck than five heads,—fell the tree -and the branches are soon cut off. Vicious habits -are so great a strain on human nature, said Cicero, -and so odious in themselves that every person actuated -by right reason would avoid them, though he -were sure they would always be concealed both from -God and man and had no future punishment entailed -on them. Vicious habits, when opposed, offer the -most vigorous resistance on the first attack; at each -successive encounter this resistance grows weaker, -until, finally, it ceases altogether, and the victory is -achieved.</p> - -<p>Such being the power of habit all can plainly see -the importance of forming habits of such a nature -that they shall constantly tend to increase our happiness, -and to render more sure and certain that -success the attaining of which is the object of all -our endeavors. We may form habits of honesty or -knavery, frugality or extravagance, of patience or -impatience, self-denial or self-indulgence. In short, -there is not a virtue nor a vice, not an act of body -nor of mind, to which we may not be chained by -<span class="pagenum"><a name="Page_228" id="Page_228">{228}</a></span> -this despotic power. It has been truly said that even -happiness may become habitual. One may acquire -the habit of looking upon the sunny side of things, -or of looking upon the gloomy side. He may accustom -himself, by a happy alchemy, to transmute -the darkest events into materials for hopes. Hume, -the historian, said that the habit of looking at the -bright side of things was better than an income of a -thousand pounds a year.</p> - -<p>Habits which are to be commended are not to be -formed in a day, nor by a few faint resolutions, not -by accident, not by fits and starts—being one moment -in a paroxysm of attention and the next falling -into the sleep of indifference—are they to be obtained, -but by steady, persistent efforts. Above all, -it is necessary that they should be acquired in youth, -for then do they cost the least effort. Like letters -cut in the bark of a tree, they grow and widen with -age. Once obtained they are a fortune of themselves, -for their possessor has disposed thereby of -the heavier end of the load of life; all the remaining -he can carry easily and pleasantly. On the other -hand, bad habits, once formed, will hang forever on -the wheels of enterprise, and in the end will assert -their supremacy, to the ruin and shame of their -victim.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_229" id="Page_229">{229}</a></div> - -<h2>Personal Influence</h2> - -<div class="image-center"> - <img src="images/ch-237.jpg" width="220" height="20" alt="Personal Influence"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"I shot an arrow in the air;</div> - <div class="verse">It fell on earth, I knew not where.</div> - <div class="verse"><span class="gap-between">·······</span></div> - <div class="verse">I breathed a song into the air;</div> - <div class="verse">It fell on earth, I knew not where.</div> - <div class="verse"><span class="gap-between">·······</span></div> - <div class="verse">Long, long afterwards, in an oak,</div> - <div class="verse">I found the arrow still unbroke,</div> - <div class="verse">And the song, from beginning to end,</div> - <div class="verse">I found again in the heart of a friend."</div> - <div class="verse indent10">—<span class="smcap">H. W. Longfellow.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">Influence</span> -is to a man what flavor is to fruit, -or fragrance to the flower. It does not develop -strength or determine character, but it is the -measure of his interior richness and worth, and -as the blossom can not tell what becomes of the -odor which is wafted away from it by every wind, so -no man knows the limit of that influence which constantly -and imperceptibly escapes from his daily life, -and goes out far beyond his conscious knowledge or -remotest thought. Influence is a power we exert -over others by our thoughts, words, and actions; by -our lives, in short. It is a silent, a pervading, a -magnetic, a most wonderful thing. It works in inexplicable -ways. We neither see nor hear it, yet, consciously -or unconsciously, we exert it.</p> - -<p>Your influence is not confined to yourself or to -the scene of your immediate actions; it extends to -others, and will reach to succeeding ages. Future -generations will feel the influence of your conduct. -<span class="pagenum"><a name="Page_230" id="Page_230">{230}</a></span> -We all of us at times lose sight of this principle, and -apparently act on the assumption that what we do or -think or say can affect no one but ourselves. But we -are so connected with the immortal beings around us, -and with those who are to come after us, that we can -not avoid exerting a most important influence over -their character and final condition; and thus, long -after we shall be no more—nay, after the world itself -shall be no more—the consequences of our conduct -to thousands of our fellow-men will be nothing less -than everlasting destruction or eternal life. What -we do is transacted on a stage of which all in the -universe are spectators. What we say is transmitted -in echoes that will never cease. What we are is influencing -and acting on the rest of mankind. Neutral -we can not be. Living we act, and dead we speak; -and the whole universe is the mighty company, forever -looking and listening; and all nature the tablets, -forever recording the words, the deeds, the thoughts, -the passions of mankind.</p> - -<p>It is a high, solemn, almost awful thought for every -individual man, that his earthly influence, which has -a commencement, will never through all ages have -an end! What is done, is done—has already blended -itself with the boundless, ever-living, ever-working -universe, and will work there for good or evil, openly -or secretly, throughout all time. The life of every -man is as the well-spring of a stream, whose small -beginnings are, indeed, plain to all, but whose course -and destination, as it winds through the expanse of -infinite years, only the Omniscient can discern. God -<span class="pagenum"><a name="Page_231" id="Page_231">{231}</a></span> -has written upon the flower that sweetens the air, -upon the breeze that rocks the flower upon its stem, -upon the rain-drop that swells the mighty river, upon -the dew-drops that refresh the smallest sprig of moss -that rears its head in the desert, upon the ocean that -rocks every swimmer in its channel, upon every penciled -shell that sleeps in the caverns of the deep, as -well as upon the mighty sun which warms and cheers -the millions of creatures that live in its light,—upon -all he has written, "None of us liveth to himself."</p> - -<p>The babe that perished on the bosom of its -mother, like a flower that bowed its head and -drooped amid the death-frosts of time,—that babe, -not only in its image, but in its influence, still lives -and speaks in the chambers of the mother's heart. -The friend with whom we took sweet counsel is removed -visibly from the outward eye; but the lessons -that he taught, the grand sentiments that he uttered, -the deeds of generosity by which he was characterized, -the moral lineaments and likeness of the man, -still survive, and appear in the silence of eventide, -and on the tablets of memory, and in the light of -noon and dewy eve; and, though dead, he yet speaketh -eloquently and in the midst of us. Every thing -leaves a history and an influence. The pebble, as -well as the planet, goes attended by its shadow. The -rolling rock leaves its scratches on the mountains, -the river its channel in the soil, the animal its bones -in the stratum, the fern and leaf their modest epitaph -in the coal. The falling drop marks its sculpture in -the sand or the stone. Not a foot steps into the -<span class="pagenum"><a name="Page_232" id="Page_232">{232}</a></span> -snow or along the ground but prints, in characters -more or less lasting, a map of its march. Every act -of man inscribes itself in the memories of its fellows, -and in his own manners and face. The air is full of -sounds, the sky of tokens; the ground is all memoranda -and signatures, and every object covered -over with hints which speak to the intelligent.</p> - -<p>The sun sets beyond the western hills, but the -trail of light he leaves behind him guides the pilgrim -to his distant home. The tree falls in the forest; -but in the lapse of ages it is turned into coal, -and our fires burn now the brighter because it grew -and fell. The coral insect dies; but the reef it -raised breaks the surge on the shores of great continents, -or has formed an isle on the bosom of the -ocean, to wave with harvests for the good of man. -We live and we die, but the good or evil that we -do lives after us, and is not "buried with our bones."</p> - -<p>The career of great men remains an enduring -monument of human energy. The man dies and -disappears; but the thoughts and acts survive and -leave an indelible stamp on his race. And thus the -spirit of his life is prolonged, and thus perpetuated, -molding the thought and will, and thereby contributing -to form the character of the future. It is the -men who advance in the highest and best directions -who are the true beacons of human progress. They -are as lights set upon a hill, illuminating the moral -atmosphere around them; and the light of their -spirit continues to shine upon all succeeding generations. -The golden words that good men have -<span class="pagenum"><a name="Page_233" id="Page_233">{233}</a></span> -uttered, the examples they have set, live through all -time; they pass into the thoughts and hearts of their -successors, help them on the road of life, and often -console them in the hour of death. They live a universal -life, speak to us from their graves, and beckon -us on in the paths which they trod. Their example -is still with us, to guide, to influence, and to direct -us. Nobility of character is a perpetual bequest, living -from age to age, and constantly tending to reproduce -its like.</p> - -<p>It is what man <i>was</i> that lives and acts after him. -What he said sounds along the years like voices -amid the mountain gorges, and what he did is repeated -after him in ever multiplying and never ceasing -reverberations. Every man has left behind him -influences for good or evil that will never exhaust -themselves. The sphere in which he acts may be -small or it may be great, it may be his fireside or it -may be a kingdom, a village or a great nation, it -may be a parish or broad Europe—but act he does, -ceaselessly and forever. His friends, his family, his -successors in office, his relatives are all receptive of -an influence, a moral influence, which he has transmitted -to mankind—either a blessing which will -repeat itself in showers of benediction, or a curse -which will multiply itself in ever-accumulating evil.</p> - -<p>We see not in life the end of human actions. -Their influence never dies. In ever-widening circles -it reaches beyond the grave. Death removes us -from this to an eternal world. Every morning when -we go forth we lay the molding hand on our destiny, -<span class="pagenum"><a name="Page_234" id="Page_234">{234}</a></span> -and every evening when we have done, we have left -a deathless impress on eternity. "We touch not a -wire but that it vibrates to God."</p> - -<p>Since we all have a personal influence, and our -words and actions leave a well-nigh indelible trace, -it is our duty to make that influence as potential for -good as possible. In order to do this you must -show yourself a man among men. It is through the -invisible lines which you are able to attach to the -minds with which you are brought into association -that you can influence society in the direction of the -greatest good. You can not move men until you are -one of them. They will not follow you until they -have heard your voice, shaken your hand, and fully -learned your principles and your sympathies. It -makes no difference how much you know, nor how -much you are capable of doing. You may pile accomplishments -upon acquisitions mountain high; but -if you fail to be a social man, demonstrating to society -that your lot is with the rest, a little child with -a song in its mouth and a kiss for all and a pair of -innocent hands to lay upon the knees shall lead more -hearts and change the directions of more lives -than you.</p> - -<p>A just appreciation of the power of personal influence -leads to a sense of duty resting upon all to -see to it that their influence is exerted in inculcating -a proper sense of right in the community in which -they live; to be sure that their weight is constantly -cast in the scale of right against wrong; that they be -found furthering all matters of enlightened public -<span class="pagenum"><a name="Page_235" id="Page_235">{235}</a></span> -concern. They should as far as possible walk through -life as a band of music moves down the street, flinging -out pleasures on every side through the air to all, -far and near, that can listen. Some men fill the air -with their presence and sweetness, as orchards in -October days fill the air with the perfume of ripe -fruits. Some women cling to their own homes like -the honeysuckle over the door, yet, like it, sweeten -all the region with the subtle fragrance of their goodness. -Such men and women are trees of righteousness, -which are ever dropping precious fruits around -them. Their lives shine like starbeams, or charm the -heart like songs sung upon a holy day.</p> - -<p>How great a beauty and blessing it is to hold the -royal gifts of the soul, so that they shall be music to -some and fragrance to others, and life to all! It -would be a most worthy object of life to make the -power which we have within us the breath of other -men's joys; to scatter sunshine where only clouds -and shadows reign; to fill the atmosphere where -earth's weary toilers must stand with a brightness -which they can not create for themselves, but long -for, enjoy, and appreciate. There is an energy of -moral suasion in a good man's life passing the highest -efforts of the orator's genius. The seen but silent -beauty of holiness speaks more eloquently of God -and duty than the tongues of men and angels. Let -parents remember this. The best inheritance a parent -can bequeathe to a child is a virtuous example, -a legacy of hallowed remembrance and associations. -The beauty of holiness beaming through the life -<span class="pagenum"><a name="Page_236" id="Page_236">{236}</a></span> -of a loved relative or friend is more effectual to -strengthen such as do stand in virtue's ways, and -raise up those that are bowed down, than precept or -command, entreaty or warning.</p> - -<p>Shall our influence be for good or for evil? For -good? Then let no act of ours be such as could lead -a fellow mortal astray. It is a terrible thought that -some careless word, uttered it may be in jest, may -start some soul upon the downward road. Oh, it is -terrible power that we have—the power of influence—and -it clings to us. We can not shake it off. It is -born with us, and it has grown with our growth and -strengthened with our strength. It speaks, it walks, -it moves; it is powerful in every look of our eye, in -every word of our mouth, in every act of our lives. -We can not live to ourselves. We must be either a -light to illumine or a tempest to destroy. We -must bear constantly in mind that there is one record -we can not interline—our lives written on others' -hearts. How gladly we would review and write a -kind word there, a generous act here, erase a frown -and put in a loving word, a bright smile, and a -tender expression. Harshness would be erased, and -gentleness written. But, alas! what is written is -written. Clotho will not begin anew to spin the -threads of life, and our actions go forth into the -world freighted with their burden of good or evil -influence.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_237" id="Page_237">{237}</a></div> - -<h2>Character</h2> - -<div class="image-center"> - <img src="images/ch-245.jpg" width="107" height="20" alt="Character"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-c.jpg" width="50" height="120" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">Character</span> -is one of the greatest motive -powers in the world. In its noblest embodiments -it exemplifies human nature in its highest -forms, for it exhibits man at his best. It is -the corner-stone of individual greatness—the Doric -and splendid column of the majestic structure of a -true and dignified man, who is at once a subject and -a king. Character is to a man what the fly-wheel -is to the engine. By the force of its momentum it -carries him through times of temptation and trial; -it steadies him in times of popular excitement and -tumult, and exerts a guiding and controlling influence -over his life.</p> - -<p>There are trying and perilous circumstances in -life which show how valuable and important a good -character is. It is a strong and sure staff of support -when every thing else fails. In the crisis of temptation, -in the battle of life, when the struggle comes -either from within or without, it is our strength, -heroism, virtue, and consistency—our character, in -short—which defends and secures our happiness and -honor. And if they fail us in the hour of need—in -the season of danger—all may be irretrievably lost, -and nothing left us except vain regrets and penitential -tears.</p> - -<p>Character is power, character is influence, and -he who has character, though he may have nothing -else, has the means of being eminently useful, not -<span class="pagenum"><a name="Page_238" id="Page_238">{238}</a></span> -only to his immediate friends, but to society, to the -Church of God, and to the world. When a person -has lost his character all is lost—all peace of mind, -all complacency in himself, are fled forever. He -despises himself; he is despised by his fellow-men. -Within is shame and remorse; without, neglect and -reproach. He is of necessity a miserable and useless -man, and he is so even though he be clad in -purple and fine linen, and fare sumptuously every -day. It is better to be poor; it is better to be -reduced to beggary; it is better to be cast into -prison, or condemned to perpetual slavery than to -be destitute of a good name, or endure the pains -and evils of a conscious worthlessness of character. -The value of character is the standard of human -progress. The individual, the community, the nation, -tell of their standing, their advancement, their -worth, their true wealth and glory, in the eye of -God, by their estimation of character. That man -or nation that lightly esteems character is low, groveling, -and barbarous.</p> - -<p>Wherever character is made a secondary object -sensualism and crime prevail. He who would prostitute -character to reputation is base. He who lives -for any thing less than character is mean. He -who enters upon any study, pursuit, amusement, -pleasure, habit, or course of life, without considering -its effect upon his character is not a trusty or an -honest man. He whose modes of thought, states -of feeling, every-day acts, common language, and -whole outward life, are not directed by a wise reference -<span class="pagenum"><a name="Page_239" id="Page_239">{239}</a></span> -to their influence upon his character is a man -always to be watched. Just as a man prizes his -character so is he.</p> - -<p>There is a difference between character and reputation. -Character is what a man is; reputation -is what he is thought to be. Character is within; -reputation is without. Character is always real; -reputation may be false. Character is substantial -and enduring; reputation may be vapory and fleeting. -Character is at home; reputation is abroad. -Character is in a man's own soul; reputation is in -the minds of others. Character is the solid food of -life; reputation is the dessert. Character is what -gives a man value in his own eyes; reputation is -what he is valued at in the eyes of others. Character -is his real worth; reputation is his market -price. A man may have a good character and a -bad reputation; or, a man may have a good reputation -and a bad character, as we form our opinion of -men from what they appear to be, and not from -what they really are. Most men are more anxious -about their reputation than they are about their -character. This is not right. While every man -should endeavor to maintain a good reputation, he -should especially labor to possess a good character. -Our true happiness depends not so much on what is -thought of us by others as on what we really are -in ourselves. Men of good character are generally -men of good reputation, but this is not always the -case, as the motives and actions of the best of men -are sometimes misunderstood and misrepresented. -<span class="pagenum"><a name="Page_240" id="Page_240">{240}</a></span> -But it is important, above every thing, else that we -be right and do right, whether our motives and -actions are properly understood and appreciated or -not. Nothing can be so important to any man as -the formation and possession of a good character.</p> - -<p>Character is of slow but steady growth, and the -smallest child and the humblest and weakest individual -may attain heights that now seem inaccessible -by the constant and patient exercise of just as much -moral power as, from time to time, they possess. -The faithful discharge of daily duty, the simple integrity -of purpose and power of life that all can -attain with effort, contribute silently but surely to -the building up of a moral character that knows no -limit to its power, no bounds to its heroism. The -influences which operate in the formation of character -are numerous, and however trivial some of them -may appear they are not to be despised. The most -powerful forces in nature are those that operate silently -and imperceptibly. This is equally true of -those moral forces which exert the greatest influence -on our minds and give complexion to our character. -Among the most powerful are early impressions, -examples, and habits. Early impressions, although -they may appear to be but slight, are the most enduring, -and exert a great influence on life. The -tiniest bit of public opinion sown in the minds of -children in private life afterwards issue forth to the -world and become its public opinions, for nations -are gathered out of nurseries. By repetition of acts -the character becomes slowly but decidedly formed. -<span class="pagenum"><a name="Page_241" id="Page_241">{241}</a></span> -The several acts may seem in themselves trivial, but -so are the continuous acts of daily life.</p> - -<p>Our minds are given us, but our characters we -make. The full measure of all the powers necessary -to make a man are no more a character than a handful -of seeds is an orchard of fruits. Plant the seeds, and -tend them well, and they will make an orchard. Cultivate -the powers, and harmonize them well, and they -will make a noble character. The germ is not the -tree, the acorn is not the oak; neither is the mind a -character. God gives the mind; man makes the -character. Mind is the garden; character is the fruit. -Mind is the white page; character is the writing we -put on it. Mind is the metallic plate; character is our -engraving thereon. Mind is the shop, the counting-room; -character is our profits on the trade. Large -profits are made from quick sales and small percentage; -so great characters are made by many little acts -and efforts. A dollar is composed of a thousand mills; -so is a character of a thousand thoughts and acts. -The secret thought never expressed, the inward indulgence -in imaginary wrong, the lie never told for -want of courage, the licentiousness never indulged in -for fear of public rebuke, the irreverence of the -heart, are just as effectual in staining the heart as -though the world knew all about them.</p> - -<p>A subtle thing is character, and a constant work -is its formation. Whether it be good or bad, it has -been long in its growth and is the aggregate of millions -of little mental acts. A good character is a -precious thing, above rubies, gold, crowns, or kingdoms, -<span class="pagenum"><a name="Page_242" id="Page_242">{242}</a></span> -and the work of making it is the noblest labor -on earth. A good character is in all cases the fruit -of personal exertion. It is not an inheritance from -parents; it is not created by external advantages; it -is no necessary appendage of birth, wealth, talents, -or station; but it is the result of one's own endeavors. -All the variety of minute circumstances which go to -form character are more or less under the control of -the individual. Not a day passes without its discipline, -whether for good or for evil. There is no act, -however trivial, but has its train of consequences, as -there is no hair, however small, but casts its shadow.</p> - -<p>Not only is character of importance to its possessor -as the means of conferring upon him true dignity -and worth, but it exerts an influence upon the -lives of all within its pale, the importance of which -can never be overestimated. It might better be -called an effluence; for it is constantly radiating from -a man, and then most of all when he is least conscious -of its emanation. We are molding others -wherever we are. Books are only useful when they -are read; sermons are only influential when they are -listened to; but character keeps itself at all times -before men's attention, and its weight is felt by every -one who comes within its sphere.</p> - -<p>Other agencies are intermittent, like the revolving -light, which, after a time of brightness, goes out into -a period of darkness; but character is continuous in -its operations, and shines with the steady radiance -of a star. A good character is therefore to be carefully -maintained for the sake of others, if possible, -<span class="pagenum"><a name="Page_243" id="Page_243">{243}</a></span> -more than ourselves. It is a coat of triple steel, -giving security to the wearer, protection to the oppressed, -and inspiring the oppressor with awe. -Every man is bound to aim at the possession of a -good character as one of the highest objects of his -life. His very effort to secure it by worthy means -will furnish him with a motive for exertion, and his -idea of manhood, in proportion as it is elevated, will -steady and animate his motives. The pursuit of it -will prove no obstacle to the acquisition of wealth or -fame; but, on the contrary, not only is the attainment -of a good character an almost indispensable -thing for him who would make his mark in the world, -but such is the nature of character that the control -over the acts and thoughts of an individual, which -must be acquired before character can exhibit inherent -strength, conduces, in a very great degree, to the -very condition which produces success.</p> - -<p>Character is the grandest thing man can live for; -it is to have worth of soul, wealth of heart, diamond-dust -of mind. He who has this aim lives to be what -he ought to be, and to do what duty requires. To -him comes fame, delighted to crown him with her -wreaths of honor. Sum it up as we will, character -is the great desideratum of human life. This truth, -sublime in its simplicity and powerful in its beauty, -is the highest lesson of religion, the first that youth -should learn, and the last that age should forget.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_244" id="Page_244">{244}</a></div> - -<h2>Prudence</h2> - -<div class="image-center"> - <img src="images/ch-252.jpg" width="100" height="20" alt="Prudence"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Prudence, thou virtue of the mind, by which</div> - <div class="verse">We do consult of all that's good or ill."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">Amongst</span> -the milder virtues which contribute -to round out and perfect life is to be found -Prudence. It is a mild and pleasing quality. -It counsels moderation and guidance by wisdom. -It is practical wisdom, and comes of the cultivated -judgment. It has reference in all things to fitness, -to propriety, judging wisely of the right thing to be -done and the right way of doing it. It calculates the -means, order, time, and method of doing. Prudence -learns from experience quickened by knowledge. It -seeks to keep the practical path rather than that -which, indeed, promises brilliant results, but takes -the traveler along dangerous precipices and through -places where there is a risk of his losing all.</p> - -<p>The most brilliant attainments are rendered nugatory -for want of prudence, as the giant deprived of -his eyes is only the more exposed by reason of his -enormous strength and stature. Prudence is the -perfection of reason, and a guide to us in all the duties -of life. It is invariably found in men of good -sound sense, and is, indeed, their most shining quality, -giving value as it does to all the rest, sets them to -work in their proper time and places, and turns them -to the advantage of the person who is possessed of -them. Without it learning is pedantry and wit impertinence; -virtue itself looks like weakness. The -<span class="pagenum"><a name="Page_245" id="Page_245">{245}</a></span> -best parts only qualify a man to be more sprightly in -errors and active to his own principles. Prudence is -a quality incompatible with vice, and can never be -effectually enlisted in its cause, and he who deliberately -gives himself over to the power of vice and -evil habits can never be said to be acting according -to the dictates of the highest reason, wherein prudence -is always distinguished.</p> - -<p>It is difficult to define wherein prudence doth consist, -inasmuch as the rules of prudence in general, -like the laws of the stone tablet, are for the most -part prohibitive. "Thou shalt not," is their characteristic -formula. It is easier to state what is forbidden -under certain circumstances than what is -required. It is shown in practical every-day life by -thoughtful actions on the thousand petty questions -which are constantly claiming attention. It is hesitating -and slow to believe what is not sanctioned by -past experience, and prefers not to run any very -great risks in testing new plans for gaining the great -object of life, preferring the sure to the doubtful, -even though the latter may seem to have many advantages. -It recognizes that there is a necessity for -a certain amount of caution in all the transactions of -business; hence the old saying, "Prudent men lock -up their motives, letting familiars have a key to their -hearts as to their garden." It weighs long and carefully -the reasons for or against any proposed line of -conduct, and calls upon the will to act only in accordance -with the result of such reasoning.</p> - -<p>In nothing does prudence display itself more than -<span class="pagenum"><a name="Page_246" id="Page_246">{246}</a></span> -in relation to the little affairs of life. There are -those who in the confidence of superior capacities or -attainments neglect the common maxims of life. But -this is a fatal delusion, as nothing will supply the want -of prudence in the ordinary vocations of business, -no matter how superior the other qualities. Negligence -and irregularity long continued will make -knowledge useless, wit ridiculous, and genius contemptible. -The merchant may, indeed, win thousands -by speculations; but the only sure way of attaining -to fortune, place, or honor is by obedience -to well-known laws of business prudence, which discountenance -speculation unbased on substantial facts.</p> - -<p>Such are the vicissitudes of human life that, whatever -the calling may be, scarcely a day passes that -does not call upon all to exercise this quality in some -of the common every-day occurrences, as well as in -the unexpected emergencies which fate is constantly -presenting to us. The triumph of its long exercise -is to be seen in those moments when to come at a -wrong decision means disastrous defeat, the fatal -overthrow of the hopes of a life-time. It by degrees -forms for itself a standard of duty and propriety, accumulates -rules and maxims of conduct, and materials -for reflection and meditation.</p> - -<p>The tongue of prudence knows when to speak -and when to be silent. It is not cowardly; it dares -to say all that need be said, but it does not tell all -that it knows. It is careful what it speaks, when it -speaks, and to whom it speaks. When you have -need of a needle you move your fingers delicately -<span class="pagenum"><a name="Page_247" id="Page_247">{247}</a></span> -with a wise caution. Use the same prudence with -the inevitable affairs of life; give attention, and keep -yourself from undue precipitation, otherwise it will -fare hardly with you.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Temperance</h2> - -<div class="image-center"> - <img src="images/ch-255.jpg" width="140" height="20" alt="Temperance"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is beauty in temperance like that which -is portrayed in virtue and in truth. It is a -close ally of both, and, like them, has that -all-pervading essence and quality which chastens -the feelings, invigorates the mind, and displays -the perfection of the soul in the very aspect. Like -water from the rill, rain from the cloud, or light from -the heavenly bodies, the thought issues pure from -within, refreshing, unsullied, and radiant. There is -no grossness, no dross, no corruption, for temperance, -when effectually realized, is full of loveliness -and joy, and virtue and purity are the lineaments -in which it lives. Temperance is a virtue without -pride, and fortune without envy; the best guardian -of youth and support of old age; the preceptor of -reason as well as of religion, and physician of the -soul as well as the body; the tutelar goddess of -health and universal medicine of life.</p> - -<p>Temperance keeps the senses clear and unembarrassed, -and makes them seize the object with -more keenness and satisfaction. It appears with life -in the face and decorum in the person. It gives -<span class="pagenum"><a name="Page_248" id="Page_248">{248}</a></span> -you the command of your head, secures you health, -and preserves you in a condition for business. Temperance -is a virtue which casts the truest luster upon -the person it is lodged in, and has the most general -influence upon all other particular virtues of any -that the soul of man is capable of; indeed, so general -is it that there is hardly any noble quality or -endowment of the mind but must own temperance -either for its parent or its nurse; it is the greatest -strengthener and clearer of reason, and the best -preparer of it for religion; it is the sister of prudence -and the handmaid to devotion.</p> - -<p>Pleasure has been aptly compared to a sea. -Intemperance is a maelstrom situated in the very -center of this great sea. Not one path alone leads -to this gulf of woe; not one only current, as too -many have supposed, hurries down this dark abyss, -but all around, on every side, the waters tend downward. -There are a thousand currents leading in. -Some, it is true, are more rapid than others. Some -rush in quickly and bear down all who ride upon -their waters to quick and certain ruin. Others glide -more slowly, but none the less surely, to the same -end. The streams of intemperance are legions. -The allurements that lead downward are equally -numerous. Every appetite, lust, passion, and feeling -holds out various allurements to intemperate -indulgence. There is not a power of the mind, affection -of the heart, nor desire of the body that may -not dispose to some form of intemperance which may -injure the physical being or paralyze the energies of -<span class="pagenum"><a name="Page_249" id="Page_249">{249}</a></span> -the mind. All forms of intemperance are evil and -destroy some function of mind or body—some member -or faculty, the disease of which spreads inharmony -through the whole. The dangers from this -source are imminent and fearful, and spread on -every hand.</p> - -<p>Temperance conduces to health; indeed, it may -be said that health can only be acquired or maintained -by temperance. This is the law primary and -essential which every youth should know, and know -by heart. Bodily pains and aches tell of intemperance -in some directions. Pain means penalty, and -penalty means that its sufferer should reform. The -most of our pains are occasioned by intemperance. -This is the fruitful mother of nine-tenths of the -diseases that flesh is heir to and the sins that the -soul doth commit. We sin by excess of anger, lust, -appetite, affection, love of gain, authority, or praise. -Few, if any, are the sins that grow not out of intemperance -in some form. Intemperance means excess. -A thing is good as long as it is necessary. All -beyond necessity, or what is necessary, is evil. -Money is good; more than what is necessary to -the ends of life is evil. Food is good; too much -is evil. Light is good; too much will put out our -eyes. Water is good; too much will destroy us. -Heat is good; too much will burn us. The praise -of men is good; too much will ruin us. The love -of life is good; too much will make us miserable. -Fear is good; too much hath torment. Prayer is -good; too much cheats labor of its life and is evil. -<span class="pagenum"><a name="Page_250" id="Page_250">{250}</a></span> -Sympathy is good; too much floods us with perpetual -grief. Reason is good; too much pressed with -labor it dethrones the mind and spreads ruin abroad. -Any excess in the use or activity of a good thing is -intemperance and, therefore, evil, and to be avoided.</p> - -<p>Temperance as a virtue dwells in the heart. It -consists in a rigid subjection of every inward feeling -and power to the rule of right reason. He who -would be thoroughly temperate must master himself. -His passions must be his subjects obeying his will. -From the heart he must be temperate. He must -remember that the intemperance slope is an almost -imperceptible one, and that he may be gliding down -it when he dreams of naught but safety. He must -remember, too, that the field of temperance is a -broad one, covering the whole area of life. It is not -simply against one form of appetite, one species of indulgence -that he is to guard, but against all. There -are other species of intemperate indulgence, of which -we are all more or less guilty, than indulgence in -drink. Indeed, the indulgence of appetite carries -away more victims from the earth than does drunkenness, -and spreads a wider devastation and a more -general blight.</p> - -<p>All species of intemperance grow of a want of -self-control. To be a temperance man a man must -master himself, must be a brave, noble conqueror of -every enemy within his own bosom. It is no small -matter. It is the masterpiece of human attainments. -The laws of temperance can never be broken with -impunity. The excess is committed to-day, but the -<span class="pagenum"><a name="Page_251" id="Page_251">{251}</a></span> -effect is experienced to-morrow. The law of nature, -invariable in its operation, is, that penalty shall follow -excess. The punishment is mild at first, but -afterwards more and more severe, until, when nature's -warning voice has been unheeded and her punishments -disregarded, the final penalty is death. If -an admonitory sign-board were hung out for the -benefit of the young, there should be inscribed upon -it in prominent characters "<i>no excess</i>." It is to be -remembered that the best principles, if pushed too -far, degenerate into fatal vices. Generosity is nearly -allied to extravagance; charity itself may lead to -ruin; the sternness of justice is but one step removed -from the severity of oppression.</p> - -<p>If one would make the most of life he must be -temperate in all things. It is the application of reason -to all the daily acts of life. It is the highest and -best form of life that one can attain to. It leads not -only to the greatest happiness, but also to honor and -position. By abstaining from most things it is surprising -how many things we enjoy. To establish -thoroughly and widely the principles of temperance -we must begin with the youth. They have a high -aspiration to be good and true. They see a glory in -the path of right. Freedom is a word of power in -their ears. Virtue has many charms not only for -their hearts, but for their imaginations. They have -health, competency, and happiness. They are ambitious -of every good. When the true principles of -temperance are established in early life and made -the controlling power through life, they insure health, -<span class="pagenum"><a name="Page_252" id="Page_252">{252}</a></span> -freedom from pain, competency, respectability, honor, -virtue, usefulness, and happiness—all for which true -men have or hope in this life. Happy would it be -if they were general and all youths would practice -them. Then would religion assert her mild and gentle -sway, peace plant her olive wreath in every nation, -wisdom, divine and time-honored, shed every-where -her glorious light. A race of men and women, -full of rosy health, strong, active, symmetrical, beautiful -as the artist's model: pure, virtuous, wise, affectionate, -full of honor and lofty principles, would grow -up into communities and nations, and make the earth -bloom and rejoice in more than Eden gladness. A -new heaven and a new earth would surround us with -beauty and arch us over with glory, for the old -would have passed away.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Frugality</h2> - -<div class="image-center"> - <img src="images/frugality.jpg" width="98" height="20" alt="Frugality"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-f.jpg" width="50" height="125" alt="F"/> -</div> - -<p class="drop-cap"><span class="uppercase">Frugality</span> -may be termed the daughter of -Prudence, the sister of Temperance, and the -parent of Liberty and Ease. It is synonymous -with economy, and is a sound understanding -brought into action. It is calculation realized; it is -the doctrine of proportion educed to practice. It is -foreseeing contingencies and providing against them. -Its other and less reputable sisters are Avarice and -Prodigality. She alone keeps the straight and safe -path, while Avarice sneers at her as profuse, and -<span class="pagenum"><a name="Page_253" id="Page_253">{253}</a></span> -Prodigality scorns at her as penurious. To the poor -she is indispensable; to those of moderate means she -is found the representative of wisdom. Joined to industry -and sobriety, she is a better outfit to business -than a dowry. She conducts her votaries to competence -and honor, while Profuseness is a cruel and -crafty demon, that gradually involves her followers in -dependence and debt.</p> - -<p>Frugality shineth in her best light when joined to -liberality. The first consists in leaving off superfluous -expense; the last is bestowing them to the benefit -of those that need. The first without the last -begets covetousness; the last without the first begets -prodigality. There is ever a golden mean between -frugality and stinginess, or closeness. He that spareth -in every thing is an inexcusable niggard; he that -spareth in nothing is an inexcusable madman. The -golden mean of frugality is to spare in what is least -necessary, and to lay out more liberally in what is -most required in our several circumstances. It is no -man's duty to deny himself every amusement, every -recreation, every comfort, that he may get rich. It -is no man's duty to make an iceberg of himself, -and to deny himself the enjoyment that results from -his generous actions, merely that he may hoard -wealth for his heirs to quarrel about. But there is -an economy which is especially commendable in the -man who struggles with poverty, and is every man's -duty—an economy which is consistent with happiness, -and which must be practiced if the poor man -would secure independence.</p> - -<p><span class="pagenum"><a name="Page_254" id="Page_254">{254}</a></span> -When one is blessed with good sense and fair -opportunities, this spirit of economy is one of the -most beneficial of all secular gifts, and takes high -rank among the minor virtues. It is by this mysterious -power that the loaf is multiplied, that using -does not waste, that little becomes much, that scattered -fragments grow to unity, and that out of nothing, -or next to nothing, comes the miracle of something. -Frugality is not merely saving, still less -parsimony. It is foresight and combination. It is -insight and arrangement. It is a subtle philosophy -of things, by which new uses, new compositions, are -discovered. It causes inert things to labor, useless -things to serve our necessities, perishing things to -renew their vigor, and all things to exert themselves -for human comfort.</p> - -<p>As the acquisition of knowledge depends more -upon what a man <i>remembers</i> than upon the quantity -of his reading, so the acquisition of property depends -more upon what is <i>saved</i> than upon what is earned. -The largest reservoir, though fed by abundant and -living springs, will fail to supply their owners with -water if secret leaking-places are permitted to drain -off their contents. In like manner, though by his -skill and energy a man may convert his business into -a flowing Pactolus, ever depositing its golden sands -in his coffers, yet, through the numerous wants of -unfrugal habits, he may live embarrassed and die -poor. Economy is the guardian of property, the -good genius whose presence guides the footsteps of -every prosperous and successful man.</p> - -<p><span class="pagenum"><a name="Page_255" id="Page_255">{255}</a></span> -Either a man must be content with poverty all -his life, or else be willing to deny himself some luxuries, -and save to lay the base of independence in -the future. But if a man defies the future, and -spends all that he earns, whether it be much or little, -let him look for lean and hungry want at some future -time; for it will surely come, no matter what he -thinks. To economize and be frugal is absolutely -the only way to get a solid fortune; there is no other -certain mode on earth. Those who shut their eyes -and ears to these plain facts will be forever poor. -Fortune does not give away her real and substantial -goods. She sells them to the highest bidder, to the -hardest, wisest worker for the boon. Men never -make so fatal a mistake as when they think they are -mere creatures of fate; it is the sheerest folly in the -world. Every man may make or mar his life, whichever -he may choose. Fortune is for those who, by -diligence, honesty and frugality, place themselves in -a position to grasp hold of fortune when it appears -in view.</p> - -<p>Simple industry and thrift will go far towards -making any person of ordinary working faculties -comparatively independent in his means. Almost -any working-man may be so, provided he will carefully -husband his resources and watch the little outlets -of useless expenditures. A penny is a very -small matter, yet the comfort of thousands of families -depends upon the proper saving and spending of -pennies. If a man allows the little pennies—the -results of his hard work—to slip out of his fingers -<span class="pagenum"><a name="Page_256" id="Page_256">{256}</a></span> -he will find that his life is little raised above one of -mere animal drudgery.</p> - -<p>One way in which true economy is shown consists -in living within one's income. This is the grand -element of success in acquiring property. To carry -it out requires resolution, self-denial, self-reliance. -But it must be done, or grinding poverty will accompany -you through life. We urge upon all young men -who are just starting in life to make it an invariable -rule to lay aside a certain proportion of their income, -whatever that income may be. Extravagant expenditures -occasion a large part of the suffering of a -great majority of people. And extravagance is wholly -a relative term. What is not at all extravagant -for one person may be very much so for another. -Expenditures, no matter how small in themselves -they may be, are always extravagant when they come -fully up to the entire amount of a person's income.</p> - -<p>On every hand we see people living on credit, -putting off pay-day to the last, making, in the end, -some desperate effort—generally by borrowing—to -scrape the money together, and then struggling on -again with the canker of care eating at their hearts; -but their exertions are vain; they land at last in the -inevitable goal of bankruptcy. If they would only -be content to make the push in the beginning, instead -of the end, they would save themselves all -this misery. The great secret of being solvent and -well-to-do and comfortable is to get ahead of your -expenses. Eat and drink this month what you earned -last month, not what you are going to earn next -<span class="pagenum"><a name="Page_257" id="Page_257">{257}</a></span> -month. It is unsafe to draw drafts on the future, -for hope is deceitful, and your paper is liable to go -to protest. When one is once weighed down with a -load of debt he loses the sense of being free and -independent. The man with his fine house, his glittering -carriage, and his rich banquets, for which he -is in debt, is a slave, a prisoner, dragging his chains -behind him through all the grandeur of the false -world through which he moves.</p> - -<p>In urging a course of strict economy we admit -that it is hard, embarrassing, perplexing, onerous, -but it is by no means impracticable. A cool survey -of one's expenditures, compared with his income; a -wise balancing of ends to be gained; a firm and calm -determination to break with custom wherever it is -opposed to good sense, and a patience that does not -chafe at small and gradual results, will do much -towards establishing the principle of economy and -securing its benefits. Economy has, however, deeper -roots than even this—in the desires. It is there, -after all, that we control our expenditures. As a -general rule we may be sure that we shall spend our -money for what we most earnestly crave. If it be -luxury and display then it will melt into costly viands -and soft clothing, handsome dwellings and rich furniture. -If, on the other hand, our desires are for -higher enjoyments, or for benevolent purposes, our -money will flow into these channels. Every one, -then, who cherishes in himself, or excites in others, -a desire more pure and noble than existed before, -who draws the heart from the craving of sense to -<span class="pagenum"><a name="Page_258" id="Page_258">{258}</a></span> -those of soul, from self to others, from what is low, -sensual, and wrong to what is pure, elevating, and -right, in so far establishes, on the firmest of all -foundations, a wise economy.</p> - -<p>A true economy appears to induce the exertion -of almost every laudable emotion; a strict regard to -honesty; a laudable spirit of independence; a judicious -prudence in providing for the wants, and a -steady benevolence in preparing for the claims of -the future. Such an economy can but appeal to the -good sense of all who candidly ponder over life and -its realities. To spend all that you acquire as soon -as you gain it is to lead a butterfly existence. Were -you always to be young and free from sickness and -care, and life were to pass as one perpetual Summer, -it would do no harm to so live; but care will come, -sickness may strike you at any time, and, if you escape -these, yet you know life has its Autumnal and -Winter seasons as well as its Summer. And, alas! -for the veteran who finds himself obliged to learn in -his latter years the lessons of strict economy for the -first time, having lived in utter defiance of them in -the season of youth and strength.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_259" id="Page_259">{259}</a></div> - -<h2>Patience</h2> - -<div class="image-center"> - <img src="images/ch-267.jpg" width="105" height="20" alt="Patience"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-p.jpg" width="50" height="140" alt="P"/> -</div> - -<p class="drop-cap"><span class="uppercase">Patience</span> -is the ballast of the soul, that will -keep it from rolling and tumbling in the greatest -storms. All life is but one vast representation -of the beauty and value of patience. -Troubles and sorrows are in store for all. It is -useless to try to escape them, and, indeed, it is well -we can not, as they seem essential to the perfection -and development of character into its highest and -best form. But their disciplinary value arises from -the great lesson of patience they are constantly inculcating.</p> - -<p>Either patience must be a quality graciously inherent -in the heart of man, or it must be acquired -as the lesson of years' experience, if he would enjoy -the greatest good of life. Without it prosperity will -be continually disturbed, and adversity will be clouded -with double darkness. The loud complaint, the querulous -temper and fretful spirit disgrace every character. -We weaken thereby the sympathy of others, -and estrange them from offices of kindness and comfort. -But to maintain a steady and unbroken mind -amidst all the shocks of adversity forms the highest -honor of man. Afflictions supported by patience and -surmounted by fortitude give the last finishing stroke -to the heroic and virtuous character. Patience produces -unity in the Church, loyalty in the state, harmony -in families and societies. She comforts the -poor and moderates the rich; she makes us humble -<span class="pagenum"><a name="Page_260" id="Page_260">{260}</a></span> -in prosperity, cheerful in adversity, unmoved by calumny, -and above reproach; she teaches us to forgive -those who have injured us, and to be the first in asking -the forgiveness of those whom we have injured; -she delights the faithful, and invites the unbelieving; -she adorns the woman and approves the man; she is -beautiful in either sex and every age.</p> - -<p>Patience has been defined as the "courage of -virtue;" the principle which enables us to lessen the -pains of mind or body; an emotion that does not so -much add to the number of our joys as it tends to -diminish the number of our sufferings. If life is -made to abound with pains and troubles by the errors -and the crimes of man, it is no small advantage to -have a faculty that enables us to soften these pains -and ameliorate these troubles. He that has patience -can have what he will. There is no road too long to -the man who advances deliberately and without undue -haste. There are no honors too distant for the man -who prepares himself for them with patience. Nature -herself abounds with examples of patience. Day -follows the murkiest night, and when the time comes -the latest fruits also ripen. Its most beneficent operations, -and those which take place on a grand scale, -are the results of patience. The great works of -human power, achieved by the hand of genius, are -but eloquent examples of what may be achieved by -the exercise of this virtue. History and biography -abound with examples of signal patience shown by -great men under trying circumstances.</p> - -<p>In the pursuit of worldly success patience or a -<span class="pagenum"><a name="Page_261" id="Page_261">{261}</a></span> -willingness to bide one's time is no less necessary as -a factor than perseverance. Says De Maistre, "To -know how to wait is the great secret of success." -And of all the lessons that humanity teaches in this -school of the world, the hardest is to wait. Not to -wait with folded hands that claim life's prizes without -previous effort, but having toiled and struggled and -crowded the slow years with trial to see then no results, -or, perhaps, disastrous results, and yet to stand -firm, to preserve one's poise, and relax no effort,—this, -it has been truly said, <i>is</i> greatness, whether -achieved by man or woman. The world can not be -circumnavigated by one wind. The grandest results -can not be achieved in a day. The fruits that are -best worth plucking usually ripen the most slowly, -and, therefore, every one who would gain a solid -success must learn "to labor and to wait." What a -world of meaning in those few words! And how -many are possessed of the moral courage to live in -that state? It is the tendency of the times to be in -a hurry when there is any object to be accomplished. -In the pursuit of riches it is only the exceptional -persons who are content with slow gains, willing to -acquire wealth by adding penny to penny, dollar to -dollar; the mass of business men are too apt to despise -such a tedious and laborious means of ascent, -and they rush headlong into schemes for the sudden -acquisition of wealth. Or, in the field of professional -life, we are too prone to forget there is no royal road -to great acquirements, and feel an unwillingness to -lay broad and deep, by years of patient study and -<span class="pagenum"><a name="Page_262" id="Page_262">{262}</a></span> -laborious research, the foundation whereon to build -an enduring monument worthy of public credit and -renown.</p> - -<p>The history of all who are honored in the world -of literature, arts, or science is the history of patient -study for years, and its final triumph. Elihu Burritt -says: "All that I have accomplished, or expect or -hope to accomplish, has been, and will be, by that -patient, persevering process of accretion which builds -the ant-heap, particle by particle, thought by thought, -fact by fact." Labor still is, and ever will be, the -inevitable price set upon every thing which is valuable. -Hence, if we would acquire wisdom, we must -diligently apply ourselves, and confront the same continuous -application which our forefathers did. We -must be satisfied to work energetically with a purpose, -and wait the results with patience. All progress, -of the best kind, is slow; but to him who works -faithfully and in a right spirit, be sure that the reward -will be vouchsafed in its own good time. Courage -must have sunk in despair, and the world must have -remained unimproved and unornamented if man had -merely compared the effect of a single stroke of the -chisel with the pyramid to be raised, or of a single -impression of the spade with the mountain to be -leveled. We must continuously apply ourselves to -right pursuits, and we can not fail to advance steadily, -though it may be unconsciously.</p> - -<p>In all evils which admit a remedy impatience -should be avoided, because it wastes that time and -attention in complaints that, if properly applied, -<span class="pagenum"><a name="Page_263" id="Page_263">{263}</a></span> -might remove the cause. In cases that admit of no -remedy it is worse than useless to give way to impatience, -both because of the utter uselessness of so -doing as well as that the time thus spent could be -better employed in the furtherance of useful designs. -Since, then, these two classes of ills comprise all to -which human nature is subject, why not make a determined -struggle against impatience in every form? -It accomplishes nothing that is of value, divides our -efforts, frustrates our plans, and generally succeeds -in making our lives miserable not only to ourselves, -but to all around us.</p> - -<p>How much of home happiness and comfort depends -upon the exercise of patience! Not a day -passes but calls for its exercise from those who sustain -the nearest and dearest relations to each other. -Let patience have her perfect work in the home -circle. Let parents be patient with their children. -They are weak, and you are strong. They stand at -the eastern gate of life. Experience has not taught -them to speak carefully and to go softly. What if -their plays and amusements do grate upon your -nerves. Bear with them patiently. Care and time -will soon enough check their childish impulses. Be -patient with your friends. They are neither omniscient -nor omnipotent. They can not see your heart, -and may misunderstand you. They do not know -what is best for you, and may select what is worst. -What if, also, they lack purity of purpose or tenacity -of affection; do not you lack these graces? Patience -is your refuge. Endure, and in enduring conquer -<span class="pagenum"><a name="Page_264" id="Page_264">{264}</a></span> -them; and if not them, then at least yourself. Be -patient with pains and cares. These things are killed -by enduring them, but made strong to bite and sting -by feeding them with your frets and fears. There is -no pain or cure that can last long. None of them -shall enter the city of God. A little while, and you -shall leave behind you all your troubles, and forget, -in your first hour of rest, that such things were on -earth. Above all, be patient with your beloved. -Love is the best thing on earth; but it is to be handled -tenderly, and impatience is the nurse that kills it. -Try to smooth life's weary way each for the other, -and in the exercise of the heaven-born virtue of patience -will you find the sweetest pleasure of life.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Self-Control</h2> - -<div class="image-center"> - <img src="images/ch-272.jpg" width="150" height="20" alt="Self-Control"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-s.jpg" width="50" height="140" alt="S"/> -</div> - -<p class="drop-cap"><span class="uppercase">Self-control</span> -is the highest form of courage. -It is the base of all the virtues. It is one of -the most important but one of the most difficult -things for a powerful mind to be its own master. -If he reigns within himself, and rules passions, desires, -and fears, he is more than a king.</p> - -<p>Too often self-control is made to mean only the -control of angry passions, but that is simply one form -of self-control; in another—a higher and more complete -sense—it means the control over all the passions, -appetites, and impulses. True wisdom ever -seeks to restrain one from blindly following his own -<span class="pagenum"><a name="Page_265" id="Page_265">{265}</a></span> -impulses and appetites, even those which are moral -and intellectual, as well as those which are animal -and sensual. In the supremacy of self-control consists -one of the perfections of the ideal man. Not -to be impulsive, not to be spurred hither and thither -by each desire that in turn comes uppermost, but to -be self-restrained, self-balanced, governed by the -joined decision of the feelings in council assembled, -before whom every action shall have been fully debated -and calmly determined,—this is true strength -and wisdom.</p> - -<p>Mankind are endowed by the Creator with qualities -which raise them infinitely higher in the scale of -importance than any other members of the animal -world. They are given reason as a guide to follow -rather than instinct. But if men give the reins to -their impulses and passions, from that moment they -surrender this high prerogative. They are carried -along the current of their life and become the slaves -of their strongest desires for the time being. To be -morally free—to be more than an animal—man must -be able to resist instinctive impulses. This can only -be done by the exercise of self-control. Thus it is -this power that constitutes the real distinction between -a physical and a moral life, and that forms -the primary basis of individual character. Nine-tenths -of the vicious desires that degrade society, -and the crimes that disgrace it, would shrink into -insignificance before the advance of valiant self-discipline, -self-respect, and self-control.</p> - -<p>It is necessary to one's personal happiness to -<span class="pagenum"><a name="Page_266" id="Page_266">{266}</a></span> -exercise control over his words as well as his acts, -for there are words that strike even harder than -blows, and men may "speak daggers," even though -they use none. Character exhibits itself in control -of speech as much as in any thing else. The wise -and forbearant man will restrain his desire to say a -smart or severe thing at the expense of another's -feelings, while the fool speaks out what he thinks, -and will sacrifice his friend rather than his joke. -There are men who are headlong in their language -as in their actions because of the want of forbearance -and self-restraining patience.</p> - -<p>Government is at the bottom of all progress. -The state or nation that has the best government -progresses most; so the individual who governs best -himself makes the most rapid progress. The native -energies of the human soul press it to activity; controlled -they bear it forward in right paths; uncontrolled -they urge it on to probable destruction. No -man is free who has not the command over himself, -but allows his appetites or his temper to control him; -and to triumph over these is of all conquests the -most glorious. He who is enslaved to his passions -is worse governed than Athens was by her thirty -tyrants. He who indulges his sense in any excesses -renders himself obnoxious to his own reason, and to -gratify the brute in him displeases the man and sets -his two natures at variance. We ought not to sacrifice -the sentiments of the soul to gratify the appetites -of the body. Passions are excellent servants, -and when properly trained and disciplined are capable -<span class="pagenum"><a name="Page_267" id="Page_267">{267}</a></span> -of being applied to noble purposes; but when allowed -to become masters they are dangerous in the -extreme.</p> - -<p>To resist strong impulses, to subdue powerful -passions, to silence the voice of vehement desire, is -a strong and noble virtue. And the virtue rises in -height, beauty, and grandeur in proportion to the -strength of the impulses subdued. True virtue is -not always visible to the gaze of the world. It is -often still and calm. Composure is often the highest -result of power, and there are seasons when to be -still demands immeasurably higher strength than to -act. Think you it demands no power to calm the -stormy elements of passions, to throw off the load of -dejection, to repress every repining thought when -the dearest hopes are withered, and to turn the -wounded spirit from dangerous reveries and wasting -grief to the quiet discharge of ordinary duties? Is -there no power put forth when a man, stripped of -his property—of the fruits of a life's labor—quells -discontent and gloomy forebodings, and serenely -and patiently returns to the task which providence -assigns? We doubt not that the all-seeing eye of -God sometimes discerns the sublimest human energy -under a form and countenance which, by their composure -and tranquillity, indicate to the human spectator -only passive virtues. Individuals who have -attained such power are among the great ones of -earth.</p> - -<p>Strength of character consists in two things,—power -of will and power of self-restraint. It requires -<span class="pagenum"><a name="Page_268" id="Page_268">{268}</a></span> -two things, therefore, for its existence,—strong feelings -and strong command over them. Ofttimes we -mistake strong feelings for strong character. He is -not a strong man who bears all before him, at whose -frown domestics tremble and the children of the -household quake; on the contrary, he is a weak -man. It is his passions that are strong; he, mastered -by them, is weak. You must measure the -strength of a man by the power of the feelings he -subdues, not by the power of those that subdue -him. Did we ever see a man receive a flagrant -injury, and then reply calmly? That is a man spiritually -strong. Or did we ever see a man in anguish -stand as if carved out of solid rock mastering himself, -or one bearing a hopeless daily trial remain -silent and never tell the world what cankered his -peace? That is strength. He who with strong passions -remains chaste, he who, keenly sensitive, with -manly powers of indignation in him, can be provoked -and yet restrain himself and forgive, these are strong -men, the spiritual heroes.</p> - -<p>A strong temper is not necessarily a bad temper. -But the stronger the temper the greater is the need -of self-discipline and self-control. Strong temper may -only mean a strong and excitable will. Uncontrolled -it displays itself in fitful outbreaks of passion; but -controlled and held in subjection, like steam pent up -within the mechanism of a steam engine, it becomes -the source of energetic power and usefulness. Some -of the greatest characters in history have been men -of strong tempers, but with equal strength of determination -<span class="pagenum"><a name="Page_269" id="Page_269">{269}</a></span> -to hold their motive power under strict regulation -and control. He is usually a moral weakling -who has no strong desires or strong temper to overcome; -but he who with these fails to subdue them is -speedily ruined by them.</p> - -<p>Man is born for dominion; but he must enter it -by conquest, and continue to do battle for every inch -of ground added to his sway. His infant exertions -are put forth to establish the authority of his will -over his physical powers. His after efforts are for -the subjection of the will to the judgment. There -are times which come to all of us when our will is not -completely fashioned to our hands, and the restless -passions of the mind hold us in sway—seasons when -all of us do and say things which are unbecoming, -unseemly, and which lower and debase us in the -opinion of others and also of ourselves. Self-control, -however, is a virtue which will become ours if we -cultivate it properly, if we strive right manfully for its -possession; fight a bitter warfare against irritability, -nervousness, jealousy, and all unkindness of heart -and soul. But it must be cultivated properly. One -exercise of it will not win us the victory. We must, -by constant repetition of efforts, obtain at last the -victory which will bring us repose, which will enable -us to say to the raging waves of passion, "Thus far -canst thou come, and no farther." We must be -faithful to ourselves, faithful in our watch and ward -over tongue, eye, and hand. It is only by so doing -that man comes to the full development of his powers. -It is alike the duty and the birthright of man. -<span class="pagenum"><a name="Page_270" id="Page_270">{270}</a></span> -Moderation in all things, and regulating the actions -only by the judgment, are the most eminent parts of -wisdom. "He that ruleth his own spirit is greater -than he that taketh a city."</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Courage</h2> - -<div class="image-center"> - <img src="images/ch-278.jpg" width="95" height="20" alt="Courage"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse indent7">"Prithee, peace!</div> - <div class="verse">I dare do all that may become a man.</div> - <div class="verse">Who dares do more is none."</div> - <div class="verse indent10">—<span class="smcap">Shakspeare</span>.</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-c.jpg" width="50" height="120" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">Courage</span> -consists not in hazarding without fear, -but being resolutely minded in a just cause. -The brave man is not he who feels no fear—for -that were stupid and irrational—but he whose -noble soul subdues its fears, and bravely dares the -danger nature shrinks from. True courage is cool -and calm. The bravest of men have the least of a -brutal, bullying insolence, and in the very time of -danger are found the most serene and free. Rage -can make a coward forget himself and fight. But -what is done in fury or anger can never be placed to -the account of courage.</p> - -<p>Courage enlarges, cowardice diminishes resources. -In desperate straits the fears of the timid aggravate -the dangers that imperil the brave. For cowards -the road of desertion should be kept open. They -will carry over to the enemy nothing but their fears. -The poltroon, like the scabbard, is an incumbrance -<span class="pagenum"><a name="Page_271" id="Page_271">{271}</a></span> -when once the sword is drawn. It is the same in -the every-day battles of life: to believe a business -impossible is the way to make it so. How many -feasible projects have miscarried through despondency, -and been strangled in the birth by a cowardly -imagination! It is better to meet danger than to -wait for it. A ship on a lee shore stands out to sea -in a storm to escape shipwreck. Impossibilities, like -vicious dogs, fly before him who is not afraid of -them. Should misfortune overtake, retrench, work -harder; but never fly the track. Confront difficulties -with unflinching perseverance. Should you then fail, -you will be honored; but shrink and you will be despised. -When you put your hands to a work, let -the fact of your doing so constitute the evidence that -you mean to prosecute it to the end. They that fear -an overthrow are half conquered.</p> - -<p>No one can tell who the heroes are, and who the -cowards, until some crisis comes to put us to the -test. And no crisis puts us to the test that does not -bring us up, alone and single-handed, to face danger. -It is comparatively nothing to make a rush with the -multitude, even into the jaws of destruction. Sheep -will do that. Armies can be picked from the gutters, -and marched up as food for powder. But when some -crisis singles one out from the multitude, pointing at -him the particular finger of fate, and telling him, -"Stand or run," and he faces about with steady -nerve, with nobody else to stand behind, we may be -sure the hero stuff is in him. When such crises -come, the true courage is just as likely to be found -<span class="pagenum"><a name="Page_272" id="Page_272">{272}</a></span> -in people of shrinking nerves, or in weak and timid -women, as in great, burly people. It is a moral, not -a physical trait. Its seat is not in the temperament, -but the will.</p> - -<p>Some people imagine that courage is confined to -the field of battle. There could be no greater mistake. -Even contentious men—unavoidably contentious—are -not by any means limited to the battlefield. -And there are other struggles with adverse -circumstances—struggles, it may be, with habits or -appetites or passions—all of which require as much -courage and more perseverance than the brief encounter -of battle. Enough to contend with, enough -to overcome, lies in the pathway of every individual. -It may be one kind of difficulties, or it may be another, -but plenty of difficulties of some kind or other -every one may be sure of finding through life. There -is but one way of looking at fate, whatever that may -be, whether blessings or afflictions,—to behave with -dignity under both. We must not lose heart, or it -will be the worse both for ourselves and for those -whom we love. To struggle, and again and again to -renew the conflict,—<i>this</i> is life's inheritance. He -who never falters, no matter how adverse may be the -circumstances, always enjoys the consciousness of a -perpetual spiritual triumph, of which nothing can -deprive him.</p> - -<p>Though the occasions of high heroic daring seldom -occur but in the history of the great, the less -obtrusive opportunities for the exercise of private -energy are continually offering themselves. With -<span class="pagenum"><a name="Page_273" id="Page_273">{273}</a></span> -these domestic scenes as much abound as does the -tented field. Pain may be as firmly endured in the -lonely chamber as amid the din of arms. Difficulties -can be manfully combated, misfortune bravely sustained, -poverty nobly supported, disappointments -courageously encountered. Thus courage diffuses a -wide and succoring influence, and bestows energy -apportioned to the trial. It takes from calamity its -dejecting quality, and enables the soul to possess -itself under every vicissitude. It rescues the unhappy -from degradation and the feeble from contempt.</p> - -<p>The greater part of the courage that is needed -in the world is not of an heroic kind. There needs -the common courage to be honest, the courage to -resist temptation, the courage to speak the truth, -the courage to be what we really are, and not to -pretend to be what we are not, the courage to live -honestly within our own means, and not dishonestly -upon the means of others. The courage that dares -to display itself in silent effort and endeavor, that -dares to endure all and suffer all for truth and duty, -is more truly heroic than the achievements of physical -valor, which are rewarded by honors and titles, -or by laurels, sometimes steeped in blood. It is -moral courage that characterizes the highest order of -manhood and womanhood. Intellectual intrepidity is -one of the vital conditions of independence and self-reliance -of character. A man must have the courage -to be himself, and not the shadow or the echo of -another. He must exercise his own powers, think -his own thoughts, and speak his own sentiments. -<span class="pagenum"><a name="Page_274" id="Page_274">{274}</a></span> -He must elaborate his own opinions, and form his -own convictions.</p> - -<p>It has been said that he who dares not form an -opinion must be a coward; he who will not must be -an idler; he who can not must be a fool. Every -enlargement of the domain of knowledge which has -made us better acquainted with the heavens, with the -earth, and with ourselves, has been established by -the energy, the devotion, the self-sacrifice, and the -courage of the great spirits of past times, who, however -much they may have been oppressed or reviled -by their contemporaries, now rank among those whom -the enlightened of the human race most delight to -honor.</p> - -<p>The passive endurance of the man or woman who -for conscience' sake is found ready to suffer and endure -in solitude, without so much as the encouragement -of even a single sympathizing voice, is an -exhibition of courage of a far higher kind than that -displayed in the roar of battle, where even the weakest -feels encouraged and inspired by the enthusiasm -of sympathy and the power of numbers. Time would -fail to tell of the names of those who through faith -in principles, and in the face of difficulties, dangers, -and sufferings, have fought a good fight in the moral -warfare of the world, and been content to lay down -their lives rather than prove false to their conscientious -convictions of the truth.</p> - -<p>The patriot who fights an always losing battle, -the martyr who goes to death amid the triumphant -shouts of his enemies, the discoverer, like Columbus, -<span class="pagenum"><a name="Page_275" id="Page_275">{275}</a></span> -whose heart remains undaunted through years of -failure, are examples of the moral sublime which excites -a profounder interest in the hearts of men than -even the most complete and conspicuous success. -By the side of such instances as these, how small by -comparison seem the greatest deeds of valor, inciting -men to rush upon death and die amid the frenzied -excitement of physical warfare.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Charity</h2> - -<div class="image-center"> - <img src="images/ch-283.jpg" width="100" height="20" alt="Charity"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"The primal duties shine aloft like stars,</div> - <div class="verse">The charities that soothe and heal and bless</div> - <div class="verse">Lie scattered at the feet of man like flowers."</div> - <div class="verse indent10">—<span class="smcap">Wordsworth</span>.</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-c.jpg" width="50" height="120" alt="C"/> -</div> - -<p class="drop-cap"><span class="uppercase">Charity,</span> -like the dew from heaven, falls gently -on the drooping flowers in the stillness of night. -Its refreshing and revivifying effects are felt, -seen, and admired. It flows from a good heart -and looks beyond the skies for approval and reward. -It never opens, but seeks to heal, the wounds inflicted -by misfortune. It never harrows up, but -strives to calm, the troubled mind.</p> - -<p>Charity is another name for disinterested love—the -humane, sympathetic feeling—that which seeks -the good of others; that which would pour out from -the treasures of its munificence gifts of good things -upon all. It is that feeling that gave the world a -Howard, a Fenelon, a Fry. It is that feeling that -leads on the reformer, which inspires the philanthropists, -<span class="pagenum"><a name="Page_276" id="Page_276">{276}</a></span> -which blesses, and curses not. It is the good -Samaritan of the heart. It is that which thinketh no -evil, and is kind, which hopeth all things, believeth -all things, endureth all things. It is the angel of -mercy, which forgives seventy and seven times, and -still is rich in the treasures of pardon. It visits the -sick, soothes the pillow of the dying, drops a tear -with the mourner, buries the dead, cares for the orphan. -It delights to do offices of good to those -cast down, to relieve the suffering of the oppressed -and distressed, to proclaim the Gospel to the poor. -Its words are more precious than rubies; its voice is -sweeter than honey; its hand is softer than down; -its step as gentle as love.</p> - -<p>Whoever would be respected and beloved; whoever -would be useful and remembered with pleasure -when life is over, must cherish this virtue. Whoever -would be truly happy and feel the real charms of -goodness must cultivate this affection. It becomes, -if possible, more glorious when we consider the -number and extent of its objects. It is as wide as -the world of suffering, deep as the heart of sorrow, -extensive as the wants of creation, and boundless as -the kingdom of need. Its spirit is the messenger -of peace, holding out to quarreling humanity the flag -of truce. It is needed every-where, in all times and -places, in all trades, professions, and callings of profit -or honor which men can pursue. In the home life -there is too often a lack of charity; it should be -considered as a sacred duty to long and well cultivate -it, to exercise it daily, and to guard well its -<span class="pagenum"><a name="Page_277" id="Page_277">{277}</a></span> -growth. The peace and happiness of the world depends -greatly upon it. Nothing gives a sweeter -charm to youth than an active charity, a disposition -kind to all. Who can properly estimate the powers -and sweetness of an active charity?</p> - -<p>He who carries ever with him the spirit of boundless -charity to man often does good when he knows -not of it. An influence seems to go forth from him -which soothes the distressed, encourages the drooping, -stimulates afresh the love of virtue, and begets -its own image and likeness in all beholders. Without -the exercise of this grace it is impossible to make -domestic and social life delightful. Deeds and words -of conventional courtesy grown familiar are comparatively -empty forms. The charitable soul carries with -it a charmed atmosphere of peace and love, breathing -which all who come within its benign influence -unfold their noblest qualities, and develop their most -amiable traits. Inharmonious influences are neutralized, -the harsh discipline of life is changed to wholesome -training, the crooked places are made straight, -and the rough smooth.</p> - -<p>The uncharitable and censorious are generally -found among the narrow and bigoted, and those -who have never read the full page of their own -heart or been subject to various and crucial tests. -How can a man whose temper is phlegmatic judge -justly of him whose blood is fiery, whose nature is -tropical, and whose passions mount in an instant, -and as quickly subside? How can one in the seclusion -of private life accurately measure the force of -<span class="pagenum"><a name="Page_278" id="Page_278">{278}</a></span> -the influence those are subjected to who live and act -in the center of vast and powerful civil and social -circles? The more you mix with men the less you -will be disposed to quarrel, and the more charitable -and liberal will you become. The fact that you do -not understand another is quite as likely to be your -fault as his. There are many chances in favor of -the conclusion that when you feel a lack of charitable -feeling it is through your own ignorance and illiberality. -This will disappear as your knowledge of men -grows more and more complete. Hence keep your -heart open for every body, and be sure that you shall -have your reward. You will find a jewel under the -most uncouth exterior, and associated with comeliest -manners and the oddest ways and the ugliest faces -you will find rare virtues, fragrant little humanities, -and inspiring heroisms.</p> - -<p>How glorious the thought of the universal triumph -of charity! How grand and comprehensive -the theme! The subject commands the profound -attention of good men and of angels. Under the -direful influence of its antagonistic principle man -has trampled upon the rights of fellow-man, and -waded through rivers of human blood, to satisfy -his thirst for vengeance. Its footsteps have been -marked with the blood of slaughtered millions. Its -power has shivered kingdoms and destroyed empires. -When men shall be brought into subjection to the -law of charity the angel of peace will take up its -abode with the children of men. Wars and rumors -of wars will cease. Envy and revenge will hide their -<span class="pagenum"><a name="Page_279" id="Page_279">{279}</a></span> -diminished heads. Falsehood and slander will be unknown. -Sectarian walls will crumble to dust. Then -this world will be transformed into a paradise, in -which every thing that is beautiful and lovely shall -grow and bloom. Disinterested and benevolent acts -will abound. Sorrow and disappointments will flee -away, and peace, sunshine, and joy will beautify and -adorn life.</p> - -<p>Death always makes a beautiful appeal to charity. -When we look upon the dead form, so composed and -still, the kindness and the love that are in us all come -forth. The grave covers every error, buries every -defect, extinguishes every resentment. From its -peaceful bosom spring none but fond regrets and -tender recollections. Who can look upon the grave -even of an enemy and not feel a compunctious throb -that he should ever have warred with the poor handful -of dust that lies moldering before him?</p> - -<p>Charity stowed away in the heart, like rose leaves -in a drawer, sweetens all the daily acts of life. Little -drops of rain brighten the meadow; acts of charity -brighten the world. We can conceive of nothing -more attractive than the heart when filled with the -spirit of charity. Certainly nothing so embellishes -human nature as the practice of this virtue; a sentiment -so genial and so excellent ought to be emblazoned -upon every thought and act of our life. -This principle underlies the whole theory of Christianity, -and in no other person do we find it more -happily exemplified than in the life of our Savior -who, while on earth, "went about doing good."</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_280" id="Page_280">{280}</a></div> - -<h2>Kindness</h2> - -<div class="image-center"> - <img src="images/ch-288.jpg" width="95" height="20" alt="Kindness"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-k.jpg" width="50" height="112" alt="K"/> -</div> - -<p class="drop-cap"><span class="uppercase">Kindness</span> -is the music of good-will to men, and -on this harp the smallest fingers in the world -may play heaven's sweetest tunes on earth. -Kindness is one of the purest traits that find a -place in the human heart. It gives us friends wherever -we may chance to wander. Whether we dwell -with the savage tribes of the forest or with civilized -races, kindness is a language understood by -the former as well as the latter. Its influence never -ceases. Started once, it flows onward like the little -mountain rivulet in a pure and increasing stream. -To show kindness it is not necessary to give large -sums of money, or to perform some wonderful deed -that will immortalize your name. It is the tear -dropped with the mother as she weeps over the bier -of her departed child; it is the word of sympathy to -the discouraged and the disheartened, the cup of -cold water and the slice of bread to the hungry one.</p> - -<p>Kindness makes sunshine wherever it goes. It -finds its way into the hidden chambers of the heart, -and brings forth golden treasures, which harshness -would have sealed up forever. Kindness makes the -mother's lullaby sweeter than the song of the lark, -and renders the care-worn brow of the father and -man of business less severe in its expression. It is -the water of Lethe to the laborer, who straightway -forgets his weariness born of the burden and heat of -the day. Kindness is the real law of life, the link -<span class="pagenum"><a name="Page_281" id="Page_281">{281}</a></span> -that connects earth with heaven, the true philosopher's -stone, for all it touches it turns into virgin -gold; the true gold, wherewith we purchase contentment, -peace, and love. Would you live in the remembrance -of others after you shall have passed -away? Write your name on the tablets of their -hearts by acts of kindness, love, and mercy.</p> - -<p>Kindness is an emotion of which we ought never -to feel ashamed. Graceful, especially in youth, is the -tear of sympathy and the heart that melts at the tale -of woe. We should not permit ease and indulgence -to contract our affection, and wrap us up in a selfish -enjoyment; but we should accustom ourselves to -think of the distresses of human life and how to -relieve them. Think of the solitary cottage, the -dying parent, and the weeping child. A tender-hearted -and compassionate disposition, which inclines -men to pity and to feel the misfortunes of others as -its own, is of all dispositions the most amiable, and -though it may not receive much honor, is worthy of -the highest. Kindness is the very principle of love, an -emanation of the heart, which softens and gladdens, -and should be inculcated and encouraged in all our -intercourse with our fellow beings.</p> - -<p>Kindness does not consist in gifts, but in gentleness -and generosity of spirit. Men may give their -money, which comes from their purse, and withhold -their kindness, which comes from the heart. The -kindness which displays itself in giving money does -not amount to much, and often does quite as much -harm as good; but the kindness of true sympathy, of -<span class="pagenum"><a name="Page_282" id="Page_282">{282}</a></span> -thoughtful help, is never without beneficent results. -The good temper that displays itself in kindness must -not be confounded with passive goodness. It is not -by any means indifferent, but largely sympathetic. -It does not characterize the lowest, but the highest -classes of society.</p> - -<p>True kindness cherishes and actively promotes all -reasonable instrumentalities for doing practical good -in its own time, and, looking into futurity, sees the -same spirit working on for the eventual elevation -and happiness of the race. It is the kindly disposed -men who are the active men of the world, while the -selfish and the skeptical, who have no love but for -themselves, are its idlers. How easy it is for one -benevolent being to diffuse pleasure around him, and -how truly is one fond heart a fountain of gladness, -making every thing in its vicinity to freshen into -smiles. Its effect on stern natures is like the Spring -rain, which melts the icy covering of the earth, and -causes it to open to the beams of heaven.</p> - -<p>In the intercourse of social life it is by little acts -of watchful kindness recurring daily and hourly—and -opportunities of doing kindness if sought for are -constantly starting up—it is by words, by tones, by -gestures, by looks that affection is won and preserved. -He who neglects these trifles, yet boasts -that, whenever a great sacrifice is called for, he shall -be ready to make it, will rarely be loved. The likelihood -is he will not make it, and if he does, it will -be much rather for his own sake than for his neighbor's. -Life is made up, not of great sacrifices or -<span class="pagenum"><a name="Page_283" id="Page_283">{283}</a></span> -duties, but of little things, in which smiles and kindness -and small obligations, given habitually, are what -win and preserve the heart and secure comfort. The -little unremembered acts of kindness and of love are -the best portion of a good man's life. Those little -nameless acts which manifest themselves by tender -and affectionate looks and little kind acts of attention -do much to increase the happiness of life.</p> - -<p>Little kindnesses are great ones. They drive -away sadness, and cheer up the soul beyond all -common appreciation. They are centers of influence -over others, which may accomplish much good. -When such kindnesses are administered in times of -need, they are like "apples of gold in pictures of -silver," and will be long remembered. A word of -kindness in a desperate strait is as welcome as the -smile of an angel, and a helpful hand-grasp is worth -a hundred-fold its cost, for it may have rescued for -all future the most kingly thing on earth—<i>the manhood -of a man</i>.</p> - -<p>It should not discourage us if our kindness is -unacknowledged; it has its influence still. Good and -worthy conduct may meet with an unworthy or ungrateful -return; but the absence of gratitude on the -part of the receiver can not destroy the self-approbation -which recompenses the giver. The seeds of -courtesy and kindness may be scattered around with -so little trouble and expense that it seems strange -that more do not endeavor to spread them abroad. -Could they but know the inward peace which requites -the giver for a kindly act, even though coldly -<span class="pagenum"><a name="Page_284" id="Page_284">{284}</a></span> -received by the one to be benefited, they would not -hesitate to let the kindly feelings, latent in us all, -have free expression. Kindly efforts are not lost. -Some of them will inevitably fall on good ground, and -grow up into benevolence in the minds of others, and -all of them will bear fruit of happiness in the bosom -whence they spring. It is better never to receive a -kindness than not to bestow one. Not to return a -benefit is the greater sin, but not to confer it is the -earlier.</p> - -<p>The noblest revenge we can take upon our enemies -is to do them a kindness. To return malice for -malice and injury for injury will afford but a temporary -gratification to our evil passions, and our enemies -will only be rendered more and more bitter -against us. But to take the first opportunity of -showing how superior we are to them by doing them -a kindness, or by rendering them a service, is not -only the nobler way, but the sting of reproach will -enter deeply into their souls, and while unto us it -will be a noble retaliation, our triumph will not unfrequently -be rendered complete, not only by beating -out the malice that had otherwise stood against us, -but by bringing repentant hearts to offer themselves -at the shrine of friendship. A more glorious victory -can not be gained over another man than this, that -when the injury began on his part the kindness -should begin on ours.</p> - -<p>The tongue of kindness is full of pity, love, and -comfort. It speaks a word of comfort to the desponding, -a word of encouragement to the faint-hearted, -<span class="pagenum"><a name="Page_285" id="Page_285">{285}</a></span> -of sympathy to the bereaved, of consolation -to the dying. Urged on by a benevolent heart, it -loves to cheer, console, and invigorate the sons and -daughters of sorrow. Kind words do not cost much. -They never blister the tongue or lips, and no mental -trouble ever arises therefrom. Be not saving of kind -words and pleasing acts; for such are fragrant gifts, -whose perfume will gladden the heart and sweeten -the life of all who hear or receive them. Words of -kindness fitly spoken are indeed both precious and -beautiful; they are worth much and cost little.</p> - -<p>Kind words are like the breath of the dew upon -the tender plants, falling gently upon the drooping -heart, refreshing its withered tendrils, and soothing -its woes. Bright oases are they in life's great desert. -Who can estimate the pangs they have alleviated, -or the good works they have accomplished? Long -after they are uttered do they reverberate in the -soul's inner chamber, and, like low, sweet strains of -music, they serve to quell the memory of bitterness -or of personal wrong, to lead the heart to the sunnier -paths of life. And when the heart is sad, and, like a -broken harp, the chords of pleasure cease to vibrate, -how peculiarly acceptable then are kind words from -others!</p> - -<p>Who can rightly estimate the ultimate effect of -one kind word fitly spoken? One little word of tenderness -gushing in upon the soul will sweep long-neglected -chords and awaken the most pleasant -strains. Kind words are like jewels in the heart, -never to be forgotten, but perhaps to cheer by their -<span class="pagenum"><a name="Page_286" id="Page_286">{286}</a></span> -memory a long, sad life, while words of cruelty are -like darts in the bosom, wounding and leaving scars -that will be borne to the grave by their victim. -Speak kindly in the morning; it lightens all the cares -of the day, and makes the household and other affairs -move along more smoothly. Speak kindly at night; -for it may be that before dawn some loved one may -finish his or her space of life, and it will be too late -to ask forgiveness. Speak kindly at all times; it encourages -the downcast, cheers the sorrowing, and -very likely awakens the erring to earnest resolves to -do better, with strength to keep them. Always leave -home with kind words; for they may be the last. -Kind words are the bright flowers of earthly existence; -use them, and especially around the fireside -circle. They are jewels beyond price, and powerful -to heal the wounded heart, and make the weighed-down -spirit glad.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Benevolence</h2> - -<div class="image-center"> - <img src="images/ch-294.jpg" width="143" height="20" alt="Benevolence"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-d.jpg" width="50" height="145" alt="D"/> -</div> - -<p class="drop-cap"><span class="uppercase">Doing</span> -good is the only certain happy action of -a man's life. The very consciousness of well-doing -is in itself ample reward for the trouble -we have been put to. The enjoyment of benevolent -acts grows upon reflection. Experience -teaches this so truly, that never did any soul do good -but he came readier to do the same again with more -enjoyment. Never was love or gratitude or bounty -<span class="pagenum"><a name="Page_287" id="Page_287">{287}</a></span> -practiced but with increasing joy, which made the -practicer more in love with the fair act.</p> - -<p>If there be a pleasure on earth which angels can -not enjoy, and which they might almost envy man the -possession of, it is the power of relieving distress. -If there be a pain which devils might almost pity man -for enduring, it is the death-bed reflection that we -have possessed the power of doing good, but that we -have abused and perverted it to purposed ill. He -who has never denied himself for the sake of giving -has but glanced at the joys of benevolence. We -owe our superfluity, and to be happy in the performance -of our duty we must exceed it. The joy resulting -from the diffusion of blessings to all around us is -the purest and sublimest that can ever enter the human -mind, and can be understood only by those who -have experienced it. Next to the consolation of -divine grace it is the most sovereign balm to the -miseries of life, both in him who is the object of it, -and in him who exercises it.</p> - -<p>In all other human gifts and possessions, though -they advance nature, yet they are subject to excess. -For so we see, that by aspiring to be like God in -power, the angels transgressed and fell; by aspiring -to be like God in knowledge man transgressed and -fell; but by aspiring to be like God in goodness or -love neither man nor angels ever did or shall transgress, -for unto that imitation we are called. A life -of passionate gratification is not to be compared with a -life of active benevolence. God has so constituted our -natures that a man can not be happy unless he is or -<span class="pagenum"><a name="Page_288" id="Page_288">{288}</a></span> -thinks he is a means of doing good. We can not -conceive of a picture of more unutterable wretchedness -than is furnished by one who knows that he is -wholly useless in the world.</p> - -<p>A man or woman without benevolence is not a -perfect being; they are only a deformed personality -of true manhood or womanhood. In every heart -there are many tendencies to selfishness; but the -spirit of benevolence counteracts them all. In a -world like this, where we are all so needy and dependent, -where our interests are so interlocked, where -our lives and hearts overlap each other and often grow -together, we can not live without a good degree of -benevolence. We do most for ourselves when we do -most for others; hence our highest interests, even -from a purely selfish point of view, are in the paths -of benevolence. And in a moral sense we know -"that it is more blessed to give than to receive." -Good deeds double in the doing, and the larger half -comes back to the donor. A large heart of charity -is a noble thing, and the most benevolent soul lives -nearest to God. Selfishness is the root of evil; benevolence -is its cure. In no heart is benevolence more -beautiful than in youth; in no heart is selfishness -more ugly. To do good is noble; to be good is more -noble. This should be the aim Of all the young. The -poor and the needy should occupy a large place in -their hearts. The sick and suffering should claim -their attention. The sinful and criminal should -awaken their deepest pity. The oppressed and downtrodden -should find a large place in their compassion.</p> - -<p><span class="pagenum"><a name="Page_289" id="Page_289">{289}</a></span> -Woman appears in her best estate in the exercise -of benevolent deeds. How sweet are her soothing -words to the disconsolate! How consoling her tears -of sympathy to the mourning! How fresh her spirit -of hope to the discouraged! How balmy the breath -of her love to the oppressed! Man, too, appears in -his best light and grandest aspect when he appears as -the practical follower of Him who went about doing -good. He who does these works of practical benevolence -is educating his moral powers in the school of -earnest and glorious life. He is laying the foundation -for a noble and useful career. He is planting the -seeds of a charity that will grow to bless and save -the sufferings of our fellow-men.</p> - -<p>Liberality consists less in giving profusely than -in giving judiciously, for there is nothing that requires -so strict an economy as our benevolence. -Liberality, if spread over too large a surface, produces -no crop. If over one too small it exuberates -in rankness and in weeds. And yet it requires care -to avoid the other extreme. It is better to be sometimes -mistaken than not to exercise charity at all. -Though we may chance sometimes to bestow our -beneficence on the unworthy it does not take from -the merit of the act. It is not the true spirit of -charity which is ever rigid and circumspect, and -which always mistrusts the truth of the necessities -laid open to it. Be not frightened at the hard word, -"impostor." "Cast thy bread upon the waters." -Some have unawares entertained angels.</p> - -<p>A man should fear when he enjoys only what -<span class="pagenum"><a name="Page_290" id="Page_290">{290}</a></span> -good he does publicly, lest it should prove to be -the publicity rather than the charity that he loves. -We have more confidence in that benevolence which -begins in the home and diverges into a large humanity -than in the world-wide philanthropy which begins -at the outside and converges into egotism. A man -should, indeed, have a generous feeling for the welfare -of the whole world, and should live in the world -as a citizen of the world. But he may have a preference -for that particular part in which he lives. -Charity begins at home, but it may and <i>ought</i> to go -abroad; still we have no respect for self-boasting -charity which neglects all objects of commiseration -near and around it, but goes to the end of the -world in search of misery for the sake of talking -about it.</p> - -<p>Generosity during life is a very different thing -from generosity in the hour of death. One proceeds -from genuine liberality and benevolence; the other -from pride or fear. He that will not permit his -wealth to do any good to others while he is living -prevents it from doing any good to himself when he -is gone. By an egotism that is suicidal and has a -double edge he cuts himself off from the truest -pleasures here, and the highest pleasures hereafter. -To pass a whole life-time without performing a single -generous action till the dying hour, when death unlocks -the grasp upon earthly possessions, is to live -like the Talipat palm-tree of the East, which blossoms -not till the last year of its life. It then suddenly -bursts into a mass of flowers, but emits such an -<span class="pagenum"><a name="Page_291" id="Page_291">{291}</a></span> -odor that the tree is frequently cut down to be rid -of it. Even such is the life of those who postpone -their munificence until the close of their days, when -they exhibit a late efflorescence of generosity, which -lacks the sweet-smelling perfume which good deeds -should possess. And when it appears, like the Talipat -flower, it is a sure sign that death is at hand. -They surrender every thing when they see they can -not continue to keep possession, and are at last liberal -when they can no longer be parsimonious. The truly -generous man does not wish to leave enough to build -an imposing monument, since there is so much sorrow -and suffering to be alleviated. They enjoy the -pleasure of what they give by giving it when alive -and seeing others benefited thereby.</p> - -<p>A conqueror is regarded with awe, the wise man -commands our esteem, but it is the benevolent man -who wins our affection. A beneficent person is like -a fountain watering the earth and spreading fertility; -it is, therefore, more delightful and more honorable -to give than to receive. The last, best fruit which -comes to late perfection, even in the kindliest soul, -is tenderness towards the hard, forbearance towards -the unforbearant, warmth of heart towards the cold, -philanthropy towards the misanthropic.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_292" id="Page_292">{292}</a></div> - -<h2>Veracity</h2> - -<div class="image-center"> - <img src="images/ch-300.jpg" width="105" height="20" alt="Veracity"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-v.jpg" width="50" height="115" alt="V"/> -</div> - -<p class="drop-cap"><span class="uppercase">Veracity,</span> -or the habitual observance of truth, -is a bright and shining quality on the part of -any one who strives to make the most of life's -possibilities. It irradiates all of his surroundings, -making plain the path of duty, and hence the -path which leads to the most enduring success. It is -the bond of union and the basis of human happiness. -Without this virtue, there is no reliance upon language, -no confidence in friendship, no security in -promises and oaths.</p> - -<p>Truth is always consistent with itself, and needs -nothing to help it out. It is always near at hand, -and sits upon our lips, and is ready to drop out before -we are aware; whereas a lie is troublesome, and -sets a man's invention upon the rack; and one trick -needs many more to make it good. It is dangerous -to deviate far from the strict rule of veracity, even -on the most trifling occasions. However guileless -may be our intentions, the habit, if indulged, may -take root, and gain on us under the cover of various -pretenses, till it usurps a leading influence. Nothing -appears so low and mean as lying and dissimulation; -and it is observable that only weak animals endeavor -to supply by craft the defects of strength which -nature has given them. Dissimulation in youth is the -forerunner of perfidy in old age. Its first appearance -is the fatal omen of growing depravity and future -shame. It degrades parts and learning, obscures -<span class="pagenum"><a name="Page_293" id="Page_293">{293}</a></span> -the luster of every accomplishment, and sinks us into -contempt.</p> - -<p>The path of falsehood is a perplexing maze. After -the first departure from sincerity, it is not in our -power to stop. One artifice unavoidably leads on to -another, till, as the intricacies of the labyrinth increase, -we are left entangled in our snare. Falsehood -is difficult to be maintained. When the materials -of a building are solid stone, very rude architecture -will suffice; but a structure of rotten materials -needs the most careful adjustment to make it stand -at all. The love of truth and right is the grand -spring source of integrity. The study of truth is -perpetually joined with the love of virtue. For -there is no virtue which derives not its original from -truth; as, on the contrary, there is no vice which has -not its beginning in a lie. Truth is the foundation -of all knowledge and the cement of all society.</p> - -<p>Strict veracity requires something more than -merely the speaking of truth. There are lying looks -as well as lying words; dissembling smiles, deceiving -signs, and even a lying silence. Not to intend what -you speak is to give your heart the lie with your -tongue; and not to perform what you promise is to -give your tongue the lie with your actions. Deception -exhibits itself in many forms—in reticency on -the one hand or exaggeration on the other; in disguise -or concealment; in pretended concurrence in -others' opinions; in assuming an attitude of conformity -which is deceptive; in making promises, or in -allowing them to be implied, which are never intended -<span class="pagenum"><a name="Page_294" id="Page_294">{294}</a></span> -to be performed; or even in refraining from speaking -the truth when to do so is a duty. There are also -those who are all things to all men, who say one -thing and do another. But those who are essentially -insincere fail to evoke confidence, and, in the end -discover that they have only deceived themselves -while thinking they were deceiving others.</p> - -<p>Lying is in some cases the offspring of perversity -and vice, and in many others of sheer moral cowardice. -Plutarch calls lying the vice of a slave. There -is no vice, says Lord Bacon, that so covers a man -with shame as to be found false and perfidious. -Every lie, great or small, is the brink of a precipice, -the depth of which nothing but Omniscience can -fathom. Denying a fault always doubles it. All -that a man can get by lying and dissembling is that -he will not be believed when he speaks the truth. A -liar is subject to two misfortunes, neither to believe -nor to be believed. If falsehood, says Montaigne, -like truth, had but one face, we should be upon better -terms; for we should then take the contrary of -what the liar says for certain truth.</p> - -<p>We are not called upon to speak all that we -know; that would be folly. But what a man says -should be what he thinks; otherwise it is knavery. -No wrong is ever made better, but always worse, by -a falsehood. Even when detection does not follow, -suspicion is always created. Wrong is but falsehood -put in practice. The Chinese have a proverb which -says, "A lie has no legs, and can not stand;" but it -has wings and can fly far and wide. You never can -<span class="pagenum"><a name="Page_295" id="Page_295">{295}</a></span> -unite, though you may try ever so hard, the antagonistic -elements of truth and falsehood. The man -who forgets a great deal that has happened has a -better memory than he who remembers a great deal -that never happened.</p> - -<p>After all, the most natural beauty in the world is -honesty and moral truth; for all beauty is truth. -True features make the beauty of a face, and true -proportions the beauty of architecture, as true measure -that of harmony and music. In poetry, truth -still is the perfection. Fiction must be governed by -truth, and can only please by its resemblance to -truth. The appearance of reality is necessary to -agreeably represent any passion, and to be able to -move others we must be moved ourselves, or at least -seem to be so upon some probable ground. Falsehood -itself is never so susceptible as when she baits -her hook with truth, and no opinions so fatally mislead -us as those that are not wholly wrong. No -watch so effectually deceives the wearer as those -that are sometimes right.</p> - -<p>Such are the imperfections of mankind that the -duplicities, the temptations, and the infirmities that -surround us have rendered the truth, and nothing -but the truth, as hazardous and contraband a commodity -as a man can possibly deal in. Colton says -that "pure truth, like pure gold, has been found -unfit for circulation;" and another has said, "It is -dangerous to follow truth too near lest she should -kick out your teeth." The trouble consists not in -obeying the behests of strict veracity, but in lack -<span class="pagenum"><a name="Page_296" id="Page_296">{296}</a></span> -of prudence and ordinary caution. While all we tell -should be the truth, it is not always necessary to -tell all the truth, unless the other one have a right -to know. Silence is always an alternative with truth. -Remember that the silken cords of love must ever -be linked with those of truth; otherwise they will -but gall and irritate, instead of guiding into paths of -rectitude.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Honor</h2> - -<div class="image-center"> - <img src="images/ch-304.jpg" width="75" height="20" alt="Honor"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">A man</span> -of honor! What a glorious title is that! -Who would not rather have it than any that -kings can bestow? It is worth all the gold -and silver in the world. He who merits it -wears a jewel within his soul and needs none upon -his bosom. "His word is as good as his bond," and -if there were no law in the land one might deal just -as safely with him. To take unfair advantage is not -in him. To quibble and guard his speech so that he -leads others to suppose that he means something -that he does not mean, even while they can never -prove that it is so, would be impossible to his frank -nature. His speeches are never riddles. He looks -you in the eye and says straight out the things he -has to say, and he does unto others the things he -would that they should do to him.</p> - -<p>He is a good son and a good brother. Who -ever heard him betray the faults and follies of his -<span class="pagenum"><a name="Page_297" id="Page_297">{297}</a></span> -near kindred? And with his friends he proves himself -true, and will not betray the trust friendship -imposes on him. And with strangers you do not -find him too curious about the affairs of others, or -too eager to impart information accidentally gleaned -by him. Real honor and esteem are not difficult to -be obtained in the world. They are best won by -actual worth and merit rather than by art and intrigue, -which runs a long and ruinous race, and -seldom seizes upon the prize at last. Clear and -round dealing is the honor of man's nature, and -mixture of falsehood is like alloy in coin of gold -and silver, which may make the metal work the -better, but it embaseth it.</p> - -<p>Honor, like reputation and character, displays -itself in little acts. It is of slow growth. Anciently -the Romans worshiped virtue and honor as gods; -they built two temples, which were so seated that -none could enter the temple of honor without passing -through the temple of virtue, thus symbolizing -the truth that all honor is founded on virtue. He -whose soul is set to do right finds himself more -firmly bound by the principle of honor than by legal -restraints—much more at ease when bound by the -law than when bound by his conscience. He who is -actuated by false principles of honor does not feel -thus. True honor is internal, false honor external. -The one is founded on principles, the other on interests. -The one does not ostentatiously proclaim its -lofty aims; it prefers that its conduct and actions -demonstrate its purposes. He who is moved by -<span class="pagenum"><a name="Page_298" id="Page_298">{298}</a></span> -false honor is constantly worried lest some one should -doubt that he was a man of honor. He is so busily -engaged in sustaining his reputation against fancied -attacks on his honor that he finds but little time to -devote to the exercise of those acts which a fine -sense of honor would impel him to do. Such a one -may be a libertine, penurious, proud—may insult -his inferiors and defraud his creditors—but it is impossible -for one possessed of true honor to be any -of these.</p> - -<p>Honor and virtue are not the same, though true -honor is always founded on virtue. Honor may take -her tones and texture from the prevailing manners -and customs of those around us; this renders her -vacillating unless allied to virtue, which is the same -in both hemispheres, yesterday as to-day. When -honor is not founded on virtue she becomes essentially -selfish in design, and is unworthy of her name. -She is then unstable and seldom the same, for she -feeds upon opinion, and will be as fickle as her food. -She builds a lofty structure on the sandy foundation -of the esteem of those who are, of all beings, the -most subject to change. Combined with virtue she -is uniform and fixed, because she looks for approbation -only from Him who is the same at all times. -Honor by herself is capricious in her rewards. She -feeds us upon air, and often pulls down our house -to build our monument. She is contracted in her -views, inasmuch as her hopes are rooted on to earth, -bounded by time, and terminated by death. But, -when directed by virtue, her hopes become enlarged -<span class="pagenum"><a name="Page_299" id="Page_299">{299}</a></span> -and magnified, inasmuch as they extend beyond present -things—even to things eternal. In the storms -and tempests of life mere honor is not to be depended -on, because she herself partakes of the tumult; -she also is buffeted by the waves and borne -along by the whirlwind. But virtue is above the -storm, and gives to honor a sure and steadfast -anchor, since it is cast into heaven.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Policy</h2> - -<div class="image-center"> - <img src="images/ch-307.jpg" width="75" height="20" alt="Policy"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-w.jpg" width="50" height="105" alt="W"/> -</div> - -<p class="drop-cap"><span class="uppercase">What</span> -is called policy is sometimes spoken of in -the same sense as prudence, but its nature is -cunning. It is a thing of many aspects and -of many tongues; it can appear in any form and -speak in any language. It is sometimes called management, -but is not worthy of that good name, inasmuch -as it is but a compound of sagacity and deceit, -of duplicity and of meanness. It puts on the semblance -of kindness and concern for your good, but its -heart is treachery and selfishness.</p> - -<p>This principle, strange as it may seem, is of very -extensive influence. It is adopted and acted upon by -multitudes, who claim to be respectable and intelligent -men, and is not confined to the few or those of the -baser sort. Its devotees may not be aware that this -is their ruling principle of action. They mistake its -meaning by giving it a wrong name. They call it -prudence, discretion, wisdom. Alas! it is not guided -<span class="pagenum"><a name="Page_300" id="Page_300">{300}</a></span> -by the high principles of integrity, which beautify -and adorn those noble attributes of perfect manhood. -Its appropriate name is policy, the sister of cunning, -the child of deception and duplicity.</p> - -<p>This principle of double dealing, of artful accommodation -and management, is eminently characteristic -of the present age. It meets every man on his -blind side, and by stratagem makes a tool of him to -accomplish its own wily and selfish purposes. If he -is weak, it deceives him by its artifices; if he is -vain, it puffs up his vanity by flattery; if he is -avaricious, it allures him with the prospect of gain; -if he is ambitious, it promises him promotion; if he -is timid, it threatens him. Its leading maxim is, -"The end justifies the means," and, in pursuing its -end, it sticks at nothing that promises success. It -may be traced in all departments of business and -through all grades of society, from the grand councils -of the nation to the little town or parish meeting. -Instead of acting in open daylight, pursuing the -direct and straightforward path of rectitude and duty, -you see men extensively putting on false appearances, -working in the dark, and carrying their plans by -stratagem and deceit; nothing open, nothing direct -and honest; one thing is said, and another thing is -meant. When you look for a man in one place, you -find him in another. With flattering lips and a -double heart do they speak. Their language and -conduct do not proceed from fixed principles and -open-hearted sincerity, but from a spirit of duplicity -and selfish policy.</p> - -<p><span class="pagenum"><a name="Page_301" id="Page_301">{301}</a></span> -Prudence, caution, and business management are -not only a necessity, but are commended as the price -of success in worldly affairs. They have the sanction -of our best judgment, and offend no moral sense of -right. But against mere policy every young man who -has any desire of lasting respectability and influence -ought most carefully be on his guard. Nothing can -be more fatal to reputation and success in life than to -acquire the character of an artful intriguer, one who -does all things with the ulterior design of furthering -his own ends. He may succeed for a time; but he -will soon be found out, and when found out will be -despised. He who acts on this principle thinks that -nobody knows it; but he is wretchedly mistaken. -The thin disguise that is thrown over the inner man -is soon seen through by every one, and while he prides -himself on being very wise and keeping his designs -out of sight, all persons of the least discernment -perfectly understand him, and despise him for thinking -he could make fools of them.</p> - -<p>People often mistake policy for discretion. There -is a wide difference between the two traits. Policy -is only the mimic of discretion, but may pass current -with the mass in the same manner as vivacity is often -mistaken for wit and gravity for wisdom. Policy has -only private, selfish aims, and stops at nothing which -may render these successful. Discretion has large -and extended views, and, like a well-formed eye, -commands a wide horizon. Policy is a kind of short -insight that discovers the minutest objects that are -close at hand, but is not able to discover things at a -<span class="pagenum"><a name="Page_302" id="Page_302">{302}</a></span> -distance. The whole power of policy is private; to -say nothing and to do nothing is the utmost of its -reach. Yet men thus narrow by nature and mean -by art are sometimes able to rise by the miscarriage -of bravery and openness of integrity, and, watching -failures and snatching opportunities, obtain advantages -which belong to higher characters.</p> - -<p>The observant man will not calculate any essential -difference from mere appearances. The light laughter -that bubbles on the lips, often mantles over brackish -depths of sadness, and the serious look may be the -sober veil that covers a divine peace. The bosom -may ache beneath diamond broaches, or a blithe heart -dance under coarse wool sacks. By a kind of fashionable -discipline the eye is taught to brighten, the -lip to smile, and the whole countenance to emanate -the semblance of friendly welcome, while the bosom -is unwarmed by a single spark of genuine kindness -and good-will. Grief and anxiety lie hidden under -the golden robes of prosperity, and the gloom of -calamity is often cheered by the secret radiations of -hope and comfort, as in the works of nature the bog -is sometimes covered with flowers and the mine concealed -in barren crags. Beware, so long as you live, -of judging men by the outward appearance.</p> - -<p>But nothing feigned or violent can last long. Life -becomes manifest. It will declare itself, and at last -the worthless disguises are worn off. Hence, the -lesson that the wise man should learn is to guard -against mere appearances in others, but for himself -to pursue the straightforward, open course, and in a -<span class="pagenum"><a name="Page_303" id="Page_303">{303}</a></span> -world of deceit and intrigue show himself a man that -can be relied on. Thus will his life be influential for -good, and after he is gone his memory will be revered -as that of an upright man.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Egotism</h2> - -<div class="image-center"> - <img src="images/ch-311.jpg" width="95" height="20" alt="Egotism"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is one quality which brings to its possessor -naught but ridicule, or, what is still -worse, positive dislike: it is sometimes called -self-conceit, but more commonly and more forcibly -expressed by egotism.</p> - -<p>Egotism and skepticism are always miserable companions -in life, and are especially unlovable in youth. -The egotist is next door to a fanatic. Constantly -occupied with self, he has no thoughts to spare for -others. He refers to himself in all things, thinks of -himself, and studies himself, until his own little self -becomes his ruling principle of action. The pests -of society are egotists. There are some men whose -opposition can be reckoned upon against every thing -that has not emanated from themselves. He that -falls in love with himself will have no rivals. The -egotist's code is, Every thing for himself, nothing for -others. Hence it is by reason of their selfishness -that they find the world so ugly, because they can -only see themselves in it.</p> - -<p>An egotist is seldom a man of brilliant parts. A -talented or sensible man is apt to drop out of his -<span class="pagenum"><a name="Page_304" id="Page_304">{304}</a></span> -narration every allusion to himself. He is content with -putting his theme on its own ground. You shall not -tell me you have learned to know most men. Your -saying so disproves it. You shall not tell me by -their titles what books you have read. You shall -not tell me your house is the best and your pictures -the finest. You shall make me feel it. I am not -to infer it from your conversation. It is a false -principle, because we are entirely occupied with ourselves, -we must equally occupy the thoughts of -others. The contrary inference is but the fair one. -We are such hypocrites that whatever we talk of -ourselves, though our words may sound humble, our -hearts are nearly always proud. When all is summed -up, a man never speaks of himself without loss; his -accusation of himself is always believed, his praises -never. This love of talking of self is a disease that, -like influenza, falls on all constitutions. It is allowable -to speak of yourself, provided you do not continually -advance new arguments in your favor. But -abuse of self is nearly as bad, since we can not help -suspecting that those who abuse themselves are, in -reality, angling for approbation.</p> - -<p>Ofttimes we dislike egotism in others simply because -of our own. We feel it a slight, when we are -by, that one should talk of himself, or seek to entertain -us with his own interests instead of asking us -ours. He who thinks he can find in himself the -means of doing without others is much mistaken. -But he who thinks others can not do without him is -still more mistaken. Conceit is the most contemptible -<span class="pagenum"><a name="Page_305" id="Page_305">{305}</a></span> -and one of the most odious qualities in the -world. It is vanity drawn from all other shifts, and -forced to appeal to itself for admiration. It is to -nature what paint is to beauty; it is not only needless, -but it impairs what it would improve. He who -gives himself airs of importance exhibits the credentials -of impotence. He that fancies himself very -enlightened because he sees the deficiency of others -may be very ignorant because he has not studied his -own. In the same degree as we overrate ourselves -we shall underrate others; for injustice allowed at -home is not likely to be corrected abroad.</p> - -<p>It is this unquiet love of self that renders us -so sensitive. It is an instrument useful, but dangerous. -It often wounds the hand that makes use of it, -and seldom does good without doing harm. The -sick man who sleeps ill thinks the night long. We -exaggerate all the evils which we encounter; they -are great, but our sensibility increases them. Man -should not prize himself by what he has; neither -should others prize him by what he professes to have, -or what he by vigorous talk constantly lays claim to -possess. We should seek the more valuable qualities -which lie hidden in his true self. He mistakes who -values a jewel by its golden frame, or a book by its -silver clasps, or a man by reason of his estates or -profession.</p> - -<p>The true measure of success always lies between -two extremes. Egotism and overweening self-conceit -are indeed deplorable blemishes in any character; -but we, perhaps, forget that he who is totally destitute -<span class="pagenum"><a name="Page_306" id="Page_306">{306}</a></span> -of them presents but a sorry figure in the world's -battle-field. He lacks individuality, and lacks the -courage to push forward his own interests. In this -aggressive age it will not do to be destitute of a right -degree of self-confidence. Lacking this, men are too -often deterred from taking that position for which -their talents eminently fit them, and at last have only -vain regrets as they contemplate life's failures. Egotism -is as distinct and separate from a manly self-confidence -in one's own powers as the unsightly block -of marble is to the finished statuette, which consists, -indeed, of the same materials as the former, but so -softened and modified as to be an object of admiration -to all. Nor is it difficult to draw the dividing -lines. Egotism exultingly proclaims to all, "Look at -me. What strength, what ability, what talents are -mine! Who so graceful? who so gifted? who so -competent to be placed in position of honor or authority -as I? I am sure of success. Behold my -triumph!" The man who is withal modest, yet feels -that he possesses acquisitions and gifts, says: "True, -the way is long, the time discouraging, but what has -been done can be done. I can but make the effort, -and go forward to the best of my ability; and if so -be I fail, with a brave heart and a cheerful face I will -do what duty points out; but if success crowns my -efforts, I will so use my advantages that all may be -benefited."</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_307" id="Page_307">{307}</a></div> - -<h2>Vanity</h2> - -<div class="image-center"> - <img src="images/ch-315.jpg" width="80" height="20" alt="Vanity"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is no vice or folly that requires so much -nicety and skill to manage as vanity, nor any -which, by ill-management, makes so contemptible -a figure. The desire of being thought -wise is often a hindrance to being so, for such a -one is often more desirous of letting the world see -what knowledge he hath than to learn of others that -which he wants. Men are more apt to be vain on -account of those qualities which they fondly believe -they have than of those which they really possess -Some would be thought to do great things who are -but tools or instruments, like the fool who fancied -he played upon the organ when he only blew the -bellows.</p> - -<p>Be not so greedy of popular applause as to forget -that the same breath which blows up a fire may -blow it out again. Vanity, like laudanum and other -poisonous medicines, is beneficial in small, though -injurious in large, quantities. Be not vain of your -want of vanity. When you hear the phrase, "I may -say without vanity," you may be sure some characteristic -vanity will follow in the same breath. The -most worthless things are sometimes most esteemed. -It is not all the world that can pull an humble man -down, because God will exalt him. Nor is it all the -world that can keep a proud man up, because God -will debase him.</p> - -<p>Vanity feeds voraciously and abundantly on the -<span class="pagenum"><a name="Page_308" id="Page_308">{308}</a></span> -richest food that can be served up, or can live on -less and meaner diet than any thing of which we -can form a conception. The rich and the poor, -learned and ignorant, strong and weak,—all have -a share in vanity. The humblest Christian is not -free from it, and when he is most humble the devil -will flatter his vanity by telling him of it. On the -other hand, it is with equal relish that it feeds upon -vulgarity, coarseness, and fulsome eccentricity,—every -thing, in short, by which a person can attract -attention. It often takes liberality by the hand, -prompts advice, administers reproof, and sometimes -perches visibly and gayly on the prayers and sermons -in the pulpit. It is an ever-present principle of human -nature—a wen on the heart of man; less painful, -but equally loathsome as a cancer. It is of all others -the most baseless propensity.</p> - -<p>O vanity, how little is thy force acknowledged or -thine operations discerned! How wantonly dost thou -deceive mankind under different disguises! Sometimes -thou dost wear the face of pity; sometimes of -generosity; nay, thou hast the assurance to put on -the robes of religion and the glorious ornaments that -belong only to heroic virtue. Vanity is the fruit of -ignorance. It thrives most in those places never -reached by the air of heaven or the light of the -sun. It is a deceitful sweetness, a fruitless labor, a -perpetual fear, a dangerous honor; her beginning is -without providence, but her end not without repentance. -Vanity is so constantly solicitous of self that -even where its own claims are not interested it indirectly -<span class="pagenum"><a name="Page_309" id="Page_309">{309}</a></span> -seeks the aliment which it loves by showing -how little is deserved by others.</p> - -<p>Charms which, like flowers, lie on the surface—such -as preserve figure and dress—conduce to vanity. -On the contrary, those excellencies which lie down, -like gold, and are discovered with difficulty—such as -profoundness of intellect and morality—leave their -possessors modest and humble. Vanity ceases to be -blameless, even if it is not ennobled, when it is directed -to laudable objects, when it prompts us to -great and generous actions. Vanity is, indeed, the -poison of agreeableness, yet even a poison, when -skillfully employed, has a salutary effect in medicine; -so has vanity in the commerce and society of the -world.</p> - -<p>Some intermixture of vainglorious tempers puts -life into business, and makes a fit composition for -grand enterprises and hazardous endeavors; for men -of solid and sober natures have more of the ballast -than the sail. Vanity is, in one sense, the antidote -to conceit, for, while the former makes us all nerve -to the opinions of others, the latter is perfectly satisfied -with its opinion of itself. A vain man can not -be altogether rude. Desirous as he is of pleasing he -fashions his manners after those of others. Therefore, -let us give vanity fair quarter wherever we -meet with it, being persuaded that it is often productive -of good to its possessor, and to others who -are within its sphere of action.</p> - -<p>Vanity pervades the whole human family to a -greater or less degree, as the atmosphere does the -<span class="pagenum"><a name="Page_310" id="Page_310">{310}</a></span> -globe. It is so anchored in the heart of man that -not only in the lower walks of life but in the higher -all wish to have their admirers. Those who write -against it wish to have the glory of writing well, and -those who read it wish the glory of reading well. -Vanity calculates but poorly on the vanity of others. -What a virtue we should distill from frailty! what a -world of pain we would save our brethren, if we -would suffer our weakness to be the measure of -theirs!</p> - -<p>We would rather contend with pride than vanity, -because pride has a stand-up way of fighting. You -know where it is. It throws its black shadow on -you, and you are not at a loss where to strike. -But vanity is such a delusive and multified failing -that men who fight vanities are like men who fight -midgets and butterflies. It is much easier to chase -them than to hit them. Vanity may be likened to -the mouse nibbling about in the expectation of a -crumb; while pride is apt to be like the butcher's -dog, who carries off your steak and growls at you -as he goes. Pride is never more offensive than -when it condescends to be civil; whereas vanity, -whenever it forgets itself, naturally assumes good -humor.</p> - -<p>Extinguish vanity in the mind, and you naturally -retrench the little superfluities of garniture and equipage. -The flowers will fall of themselves when the -root that nourishes them is destroyed. We have -nothing of which we should be vain, but much to induce -humility. If we have any good qualities they -<span class="pagenum"><a name="Page_311" id="Page_311">{311}</a></span> -are the gift of God. Let every one guard against -this all-pervading principle, and teach their children -that it is the shadow of a shade.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Selfishness</h2> - -<div class="image-center"> - <img src="images/ch-319.jpg" width="137" height="20" alt="Selfishness"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is nothing in the world so malignant and -destructive in its nature and tendency as selfishness. -It has done all the mischief of the past, -and is destined to do all the mischief of the -unseen future. It has destroyed the temporal and -eternal interests of millions in times past, and it is -morally certain that it will destroy the interests of -millions yet to come. It is the source of all the sins -of omission and commission which are found in the -world. We shall not see a wrong take place but that -the actor is moved by his own private, personal, and -selfish nature.</p> - -<p>Selfishness is a vice utterly at variance with the -happiness of him who harbors it, for the selfish man -suffers more from his selfishness than he from whom -that selfishness withholds some important benefit. He -that sympathizes in all the happiness of others perhaps -himself enjoys the safest happiness, and he who -is warned by all the folly of others has perhaps attained -the soundest wisdom. But such is the blindness -and suicidal selfishness of mankind that things -so desirable are seldom pursued, things so accessible -seldom attained. The selfish person lives as if the -<span class="pagenum"><a name="Page_312" id="Page_312">{312}</a></span> -world were made altogether for him, and not he for -the world; to take in every thing, and part with -nothing.</p> - -<p>Selfishness contracts and narrows our benevolence, -and causes us, like serpents, to infold ourselves within -ourselves, and to turn out our stings to all the world -besides. As frost to the bud and blight to the blossom, -even such is self-interest to friendship, for confidence -can not dwell where selfishness is porter at the -gate. The essence of true nobility is neglect of self. -Let the thought of self pass in, and the beauty of a -great action is gone, like the bloom from a soiled -flower. Selfishness is the bane of all life. It can -not enter into any life—individual, family, or social—without -cursing it. It maintains its ground by tenacity -and contention, and engenders strife and discord -where all before was peace and harmony.</p> - -<p>Few sins in the world are punished more constantly -or more certainly than that of selfishness. It -dwarfs all the better nature of man. It takes from -him that feeling of kindly sympathy for others' good, -which is one of the most pleasing traits of manhood, -and in its stead sets up self as the one whose good is -to be chiefly sought. It makes self the vortex instead -of the fountain, so that, instead of throwing -out, he learns only to draw in. These withering -effects are to be seen not only in the high roads and -public places of life, but in the nooks and by-lanes as -well. Not alone among conquerors and kings, but -among the humble and obscure; in the dissembling -artifices of trade; in the unsanctified lust of wealth; -<span class="pagenum"><a name="Page_313" id="Page_313">{313}</a></span> -in the devoted pursuit of station and power; confederated -with the worst feelings and most depraved -designs.</p> - -<p>In proportion as we contract and curtail our feelings, -so do we confine and limit our minds. If all our -thoughts, plans, and purposes tend only to the advancement -of self, we may be sure they will become -as insignificant as their object, and instead of embracing -in their scope the welfare of many, rendering -us an object of endearment to others, they will become -dwarfed and conceited, and fall far short of the -liberality and public spirit by which we attach others -to our cause. Unselfish and noble acts are the most -radiant epochs in the history of souls, points from -which we date a larger growth of thought and feeling. -When wrought in earliest youth, they lie in the -memory of age, like the coral islands, green and -sunny, waving with the fruits of a southern clime -amidst the melancholy waste of water.</p> - -<p>The vice of selfishness displays itself in many -ways. In an extreme form it is termed avarice, and -shows itself in an insatiable desire to gather wealth. -As heat changes the hitherto brittle metal into the -elastic, yielding, yet deadly Damascus blade, so, -when the demon of avarice finds lodgment in the -heart of man, it changes all his better nature. It -may find him delighting to do good and relieving the -wants of others; it leaves him one whose whole -energy and power are turned to the advancement of -self alone. This is the grand center to which all his -efforts tend. There is no length to which an avaricious -<span class="pagenum"><a name="Page_314" id="Page_314">{314}</a></span> -man will not go in his mad career. In order -that wealth may be his he will run almost any risks, -stand any privation, and will sacrifice not only his -own comfort and happiness, but that also of his -friends and associates, or even of his own family -circle. His mind is never expanded beyond the circumference -of the almighty dollar. He thinks not -of his immortal soul, his accountability to God, or of -his final destiny. Selfishness in its worst form has -complete possession of his heart. It is the ruling -principle of his life. One strange feature about this -form of selfishness is that it ultimately defeats its -own ends. Its possessor is an Ishmael in the community. -He passes to the grave without tasting the -sweets of friendship or the comforts of life. Striving -for wealth in order that he may have wherewith to -procure happiness, he ends with the sacrifice of all -the means of enjoyment in order that he may augment -his wealth more rapidly.</p> - -<p>The closing hours of a life of selfishness must be -clouded with many painful thoughts. Chances for -doing good passed unimproved. In order that some -slight personal advantage might be gained kindly -feelings were suppressed. The heart, which was intended -to beat with compassion for others, has become -contracted to a narrow circle, and life, that -inestimable gift of Providence, instead of drawing to -its close a rounded and complete whole, has been -stinted and dwarfed, and passes on to the other -world but illy prepared for the great changes wrought -by the hand of death.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_315" id="Page_315">{315}</a></div> - -<h2>Obstinacy</h2> - -<div class="image-center"> - <img src="images/ch-323.jpg" width="115" height="20" alt="Obstinacy"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-o.jpg" width="50" height="120" alt="O"/> -</div> - -<p class="drop-cap"><span class="uppercase">Obstinacy</span> -and contention are common qualities, -most appearing in and best becoming a -mean and illiterate soul. They arise not so much -from a conscious defect of voluntary power, as -foolhardiness is not seldom the disguise of conscious -timidity. Obstinacy must not be confounded with -perseverance; for obstinacy presumptuously declines -to listen to reason, but perseverance only continues its -exertion while satisfied that good judgment sustains -its course. There are few things more singular than -that obstinacy which, in matters of the highest importance -to ourselves, often prevents us from acknowledging -the truth that is perfectly plain to all.</p> - -<p>There is something in obstinacy which differs from -every other passion. Whenever it fails it never recovers, -but either breaks like iron or crumbles sulkily -away like a fractured arch. Most other passions have -their periods of fatigue and rest, their suffering and -their care; but obstinacy has no resources, and the -first wound is mortal. Narrowness of mind is often -the cause of obstinacy; we do not easily believe beyond -what we see. Hence it is that the more extensive -one's knowledge of mankind becomes, the -less inclined is he to the vice of obstinacy; and an -obstinate disposition, instead of denoting a mind of -superior ability, always denotes a dwarfed, ignorant, -and selfish disposition. An obstinate, ungovernable -self-sufficiency plainly points out to us that state of -<span class="pagenum"><a name="Page_316" id="Page_316">{316}</a></span> -imperfect maturity at which the graceful levity of -youth is lost and the solidity of experience not yet -acquired.</p> - -<p>Obstinacy is not only a result of a narrow, illiberal -judgment, but it is a barrier to all improvements. It -casts the mind in a mold, and as utterly prevents it -from expanding as though it were a material substance -encased in iron. A stubborn mind conduces -as little to wisdom, or even to knowledge, as a stubborn -temper to happiness. Whosoever perversely -resolves to adhere to plans or opinions, be they right -or be they wrong, because they have adopted them, -raises an impassable bar to information. The wiser -we are the more we are aware of the extent of our -ignorance. Those who have but just entered the -vestibule of the temple of knowledge invariably feel -themselves much wiser than those who meekly worship -in the inner sanctuary. Positiveness is much -more apt to accompany the statement of the superficial -observer than him whose experience has been -vast and profound. Sir Isaac Newton, who might -have spoken with authority, felt as a child on the -shore of the great sea of human knowledge. Doubtless -many of his followers feel as though far out on -the tossing waves; for they act as if their opinion -could by no possibility be wrong.</p> - -<p>Sometimes obstinacy is confounded with firmness, -and under this misnomer is practiced as a virtue. -But the line between obstinacy and firmness is strong -and decisive. Firmness of purpose is one of the -most necessary sinews of character, and one of the -<span class="pagenum"><a name="Page_317" id="Page_317">{317}</a></span> -best instruments of success. Without it, genius -wastes its efforts in a maze of inconsistencies. Firmness, -while not suffering itself to be easily driven -from its course, recognizes the fact that it is only -perfection that is immutable, but that for things imperfect -change is the way to perfect them. It gets -the name of obstinacy when it will not admit of a -change for the better. Firmness without knowledge -can not be always good. In things ill it is not virtue, -but an absolute vice. It is a noble quality; but unguided -by knowledge or humility, it falls into obstinacy, -and so loses the traits whereby we before -admired it.</p> - -<p>Society is often dragged down to low standards -by two or three who propose, in every case, to fight -every thing and every idea of which they are not the -instigators. There is nothing harder for a man with -a strong will than to make up his mind not always -to have his own way; to submit, in many cases, -rather than to quarrel with his neighbors. One must -certainly make up his mind to lose much of happiness -who is not willing to give way at times to the wishes -of others. We must learn to turn sharp corners quietly, -or we shall be constantly hurting ourselves.</p> - -<p>But we must not, in decrying obstinacy, overlook -the fact that, while it certainly is a great vice and -frequently the cause of great mischief, yet it has -closely allied with it the whole line of masculine virtues, -constancy, fidelity, and fortitude, and that in -their excess all the virtues easily fall into it. Yet it is -ever easy to determine the line of demarkation where -<span class="pagenum"><a name="Page_318" id="Page_318">{318}</a></span> -these virtues end and obstinacy begins. The smallest -share of common sense will suffice to detect it, -and there is little doubt that few people pass this -boundary without being conscious of the fault. The -business of constancy chiefly is bravely to stand by -and stoutly to suffer those inconveniences which are -not otherwise possible to be avoided. But constancy -does not adhere to an opinion merely for the sake -of having its own way, wherein it differs from -obstinacy.</p> - -<p>There are situations in which the proper opinions -and modes of action are not evident. In such cases -we must maturely reflect ere we decide; we must -seek for the opinions of those wiser and better acquainted -with the subject than ourselves; we must -candidly hear all that can be said on both sides; then, -and then only, can we in such cases hope to determine -wisely. But the decision once so deliberately -adopted we must firmly sustain, and never yield but -to the most unbiased conviction of our former errors. -But when such conviction is secured, it is the part -of true manliness to acknowledge it, and of true -wisdom to make the required change. There is no -principle of constancy or of perseverance or of fortitude -that requires us to continue in our former course -when convinced that it is wrong.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_319" id="Page_319">{319}</a></div> - -<h2>Slander</h2> - -<div class="image-center"> - <img src="images/ch-327.jpg" width="103" height="20" alt="Slander"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is nothing which wings its flight so swiftly -as calumny; nothing which is uttered with more -ease; nothing which is listened to with more -readiness, or dispersed more widely. Slander -soaks into the mind as water soaks into low and -marshy places, where it becomes stagnant and offensive. -Slander is like the Greek fire, which burned -unquenched beneath the water; or, like the weeds -which, when you have extirpated them in one place, -are sprouting vigorously in another; or, it is like the -wheel which catches fire as it goes, and burns with -fiercer conflagration as its own speed increases.</p> - -<p>The tongue of slander is never tired; in one form -or another it manages to keep itself in constant employment. -Sometimes it drips honey and sometimes -gall. It is bitter now, and then sweet. It insinuates -or assails directly, according to circumstances. It -will hide a curse under a smooth word and administer -poison in the phrases of love. Like death, it "loves -a shining mark," and is never so available and eloquent -as when it can blight the hopes of the noble-minded, -soil the reputation of the pure, and break -down or destroy the character of the brave and -strong.</p> - -<p>No soul of high estate can take delight in slander. -It indicates lapse, tendency toward chaos, utter -depravity. It proves that somewhere in the soul -there is a weakness—a waste, evil nature. Education -<span class="pagenum"><a name="Page_320" id="Page_320">{320}</a></span> -and refinement are no proof against it. They -often serve only to polish the slanderous tongue, increase -its tact, and give it suppleness and strategy.</p> - -<p>He that shoots at the stars may hurt himself, but -not endanger them. When any man speaks ill of -us we are to make use of it as a caution, without -troubling ourselves at the calumny. He is in a -wretched case that values himself upon the opinions -of others, and depends upon their judgment for the -peace of his life. The contempt of injurious words -stifles them, but resentment revives them. He that -values himself upon conscience, not opinion, never -heeds reproaches. When ill-spoken of take it thus: -If you have not deserved it you are none the worse; -if you have, then mend. Flee home to your own -conscience, and examine your own heart. If you -are guilty it is a just correction; if not guilty it is a -fair instruction; make use of both; so shall you distill -honey out of gall, and out of an open enemy -create a secret friend.</p> - -<p>That man who attempts to bring down and depreciate -those who are above him does not thereby -elevate himself. He rather sinks himself, while those -whom he traduces are benefited rather than injured -by the slander of one so base as he. He who indulges -in slander is like one who throws ashes to -the windward, which come back to the same place -and cover him all over. To be continually subject to -the breath of slander will tarnish the purest virtue as -a constant exposure to the atmosphere will obscure -the luster of the finest gold; but in either the real -<span class="pagenum"><a name="Page_321" id="Page_321">{321}</a></span> -value of both continues the same, although the currency -may be somewhat impeded. Dirt on the character, -if unjustly thrown, like dirt on the clothes, -should be let alone awhile until it dries, and then -it will rub off easily enough. Slander, like other -poisons, when administered in very heavy doses, is -often thrown off by the intended victim, and thus -relieves where it was meant to kill. Dirt sometimes -acts like fuller's earth—defiling for the moment, but -purifying in the end.</p> - -<p>How small a matter will start a slanderous report! -How frequently is the honesty and integrity of a man -disposed of by a smile or a shrug! How many good -and generous actions have been sunk in oblivion by -a distrustful look, or stamped with the imputation of -proceeding from bad motives by a mysterious and -seasonable whisper! A mere hint, a significant look, -a mysterious countenance, directing attention to a -particular person, is often amply sufficient to start -the tongue of slander.</p> - -<p>Never does a man portray his own character more -vividly than in his manner of portraying another's. -There is something unsound about the man whom -you have never heard say a good word about any -mortal, but who can say much of evil of nearly all -he is acquainted with. Never speak evil of another, -even with a cause. Remember we all have our -faults, and if we expect charity from the world we -must be charitable ourselves. Most persons have -visible faults, and most are sometimes inconsistent; -upon these faults and mistakes petty scandal delights -<span class="pagenum"><a name="Page_322" id="Page_322">{322}</a></span> -to feast. And even where free from external blemishes -envy and jealousy can start the bloodhound of -suspicion—create a noise that will attract attention, -and many may be led to suppose there is game where -there is nothing but thin air.</p> - -<p>A word once spoken can never be recalled; therefore -it is prudent to think twice before we speak, -especially when ill is the burden of our talk. Give -no heed to an infamous story handed you by a person -known to be an enemy to the one he is defaming; -neither condemn your neighbor unheard, for there are -always two sides of a story. Hear no ill of a friend, -nor speak any of an enemy. Believe not all you -hear, nor report all you believe. Be cautious in believing -ill of others, and more cautious in reporting it.</p> - -<p>There is seldom any thing uttered in malice which -returns not to the heart of the speaker. Believe -nothing against another but on good authority, nor -report what may hurt another, unless it be a greater -hurt to others to conceal it. It is a sign of bad reputation -to take pleasure in hearing ill of our neighbors. -He who sells his neighbor's credit at a low rate makes -the market for another to buy his at the same rate. -He that indulges himself in calumniating or ridiculing -the absent plainly shows his company what they may -expect from him after he leaves them.</p> - -<p>Deal tenderly with the absent. Say nothing to -inflict a wound on their reputation. They may be -wrong and wicked, yet your knowledge of it does not -oblige you to disclose their character, except to save -others from injury. Then do it in a way that -<span class="pagenum"><a name="Page_323" id="Page_323">{323}</a></span> -bespeaks a spirit of kindness for the absent offender. -Evil reports are often the results of misunderstanding -or of evil designs, or they proceed from an exaggerated -or partial disclosure of facts. Wait, learn -the whole story before you decide; then believe what -the evidence compels you to, and no more. But -even then take heed not to indulge the least unkindness, -else you dissipate all the spirit of prayer for -them, and unnerve yourself for doing them good.</p> - -<p>On many a mind and many a heart there are sad -inscriptions deeply engraved by the tongue of slander, -which no effort can erase. They are more durable -than the impression of the diamond on the -glass, for the inscription on the glass may be destroyed -by a blow, but the impression on the heart -will last forever. Let not the sting of calumny sink -too deeply in your soul. He who is never subject to -slander is generally of too little mental account to be -worthy of it. Remember that it is always the best -fruits that the birds pick at, that wasps light on the -finest flowers, and that slanderers are like flies, that -overlook all a man's good parts in order to light -upon his sores. Know that slander is not long-lived, -provided that your conduct does not justify them, -and that truth, the child of time, erelong will appear -to vindicate thee.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_324" id="Page_324">{324}</a></div> - -<h2>Irritability</h2> - -<div class="image-center"> - <img src="images/ch-332.jpg" width="147" height="20" alt="Irritability"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-f.jpg" width="50" height="125" alt="F"/> -</div> - -<p class="drop-cap"><span class="uppercase">Few</span> -characteristics are more unfortunate in their -effects on the character of their possessor than -irritability, few more repulsive and annoying to -those with whom circumstances bring him in -contact. Irritable people are always unjust, always -exacting, always dissatisfied. They claim every thing -of others, yet receive their best efforts with petulance -and disdain. This habit has an unfortunate tendency -of growth, until it renders a person wholly incapable -of conferring happiness upon others. As the morning -fog renders the most familiar objects uncouth in -appearance, so it distorts the imagination and disorders -the mental faculties, so that truth can not -be distinguished from falsehood or friendship from -enmity.</p> - -<p>It is one great spring-source of envy and discontent, -poisoning the fountain of life; it is a moral -Upas-tree, scattering ruin and desolation on every -side. Its origin is not difficult to trace; activity and -energy are its correctives. Those who habitually -occupy their minds about things serviceable to others -and to themselves are seldom peevish or irritable; -but those whose powers are enervated by inertia, -whose mental pabulum is fiction generated in a disordered -fancy, become misanthropic or grumblers, -and speedily give way to incessant fault-finding, as -annoying as it is unjust. Did irritable people know -or could they feel the effect of their conduct upon -<span class="pagenum"><a name="Page_325" id="Page_325">{325}</a></span> -others, they would doubtless seek to refrain from the -habit; but the possessor of such a turn of mind is as -selfish as he is unjust, and cares for no one but himself. -For others he cares nothing. While he claims -the greatest deference for himself, he will not defer -to the wishes of others in the slightest degree.</p> - -<p>The personal sin of fretting is almost as extensive -as any other evil, and if not universal, it is at -least very general. It is as vain and useless a habit -as any one can harbor. It is a direct violation of the -law of God, and its direful effects are fearful to contemplate. -Nothing so warps a man's nature, sours -his disposition, and, sooner or later, breaks up the -friendly relationship of the domestic circle. It is sinful -in its beginning, sinful in its progress, and disastrous -in its results. Such a spirit in the family, in -the school or Church is sure to become contagious, -and result in great injury.</p> - -<p>A fretting, irritable disposition will not fail of -finding frequent opportunities for indulgence. It is -not particular as to time, place, or cause. Occasions -literally multiply as the habit increases in strength. -Nothing seems to go right with its possessor. Instead -of conquering circumstances they control and -conquer him. Fretting weakens one's self-respect, -dissipates the regards of others, and breaks asunder -the bonds of affection. If a scolder should, through -deception and ignorance of his true character, be for -a time loved, still the canker is there, the mine is -sapped, and, sooner or later, the affections will be -sundered. Such a habit too frequently indulged in -<span class="pagenum"><a name="Page_326" id="Page_326">{326}</a></span> -has drawn the best of husbands into dissipation, rendered -the most affectionate of wives miserable, and -estranged members of the same family circle. It -ruins all the relationships of life, it is a most pernicious -disposition, a dreadful inheritance.</p> - -<p>It is ever the disposition of human nature to pattern -more easily after the evils by which we are surrounded -than the good. There is also an unfortunate -disposition on our part to criticise the faults of those -around us which displease us. Did we always do -this in a spirit of true kindness it were well; but a -confirmed grumbler is at heart so thoroughly selfish -that the spirit of charity is utterly foreign to his complaints. -Instead of earnest endeavor to discover and -pattern after the perfection of those by whom they -are surrounded, they seem bent only on learning the -faults of others, and to take positive pleasure in making -them public. Such a spirit only displays our own -weakness; it shows to all keen observers that we -have not patience enough to bear with our neighbor's -weakness. It defeats its own ends, and instead of -exposing the faults of our neighbors, serves only to -call attention to our own irritable, peevish, unlovable -disposition.</p> - -<p>It is an unfailing sign of moral weakness to be -constantly giving way to fitful outbreaks of ill-temper. -Fools, lunarians, the weak-minded, and the -ignorant are irascible, impatient, and possess an ungovernable -disposition; great hearts and wise are -calm, forgiving, and serene. To hear one perpetual -round of complaint and murmuring, to have every -<span class="pagenum"><a name="Page_327" id="Page_327">{327}</a></span> -pleasant thought scared away by this evil spirit, is a -sore trial. It is, like the sting of a scorpion, a perpetual -nettle destroying your peace, rendering life a burden. -Its influence is deadly, and the purest and sweetest -atmosphere is contaminated into a deadly miasma -wherever this evil genius prevails. It has been truly -said that, while we ought not to let the bad temper -of others influence us, it would be as reasonable to -spread a blister upon the skin and not expect it to -draw, as to think a family not suffering because of -the bad temper of any of its inmates. One string -out of tune will destroy the music of an instrument -otherwise perfect, so if all the members of a family -do not cultivate a kind and affectionate disposition -there will be discord and every evil work.</p> - -<p>To say the least, such a disposition is a most unfortunate -one. It bespeaks littleness of soul and ignorance -of mankind. It is far wiser to take the -more charitable view of our fellow-men. Life takes -its hue in a great degree from the color of our own -minds. If we are frank and generous the world treats -us kindly. If, on the contrary, we are suspicious, men -learn to be cold and cautious toward us. Let a person -get the reputation of being touchy, and every -body is under more or less restraint in his or her -presence. The people who fire up easily miss a deal -of happiness. Their jaundiced tempers destroy their -own comfort as well as that of their friends. They -always have some fancied slight to brood over. The -sunny, serene moments of less selfish dispositions -never visit them. True wisdom inculcates the necessity -<span class="pagenum"><a name="Page_328" id="Page_328">{328}</a></span> -of self-control in all instances. Much may be -affected by cultivation. We should learn to command -our feelings, and act prudently in all the ordinary -concerns of life. This will better prepare us to meet -sudden emergencies with calmness and fortitude.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Envy</h2> - -<div class="image-center"> - <img src="images/ch-336.jpg" width="58" height="20" alt="Envy"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-e.jpg" width="50" height="125" alt="E"/> -</div> - -<p class="drop-cap"><span class="uppercase">Envy</span> -is the daughter of Pride, the author of -murder and revenge, the beginner of secret -sedition, and the perpetual tormentor of virtue. -Envy is the slime of the soul, a venom, a -poison or quicksilver, which consumeth the flesh and -dryeth up the marrow of the bones. It is composed -of odious ingredients, in which are found meanness, -vice, and malice, in about equal proportions. It -wishes the force of goodness to be strained, and that -the measure of happiness be abated. It laments -over prosperity, pines at the visit of success, is sick -at the sight of health. Like death, it loves a shining -mark; like the worm, it never runs but to the fairest -fruits; like a cunning bloodhound, it singles out the -fattest deer in the flock.</p> - -<p>Envy is no less foolish than it is detestable. It is -a vice which keeps no holiday, but is always in the -wheel and working out its own disquiet. It loves -darkness rather than light, because its deeds are evil. -Scorpions can be made to sting themselves to death -when confined within a circle of fire. Even such is -<span class="pagenum"><a name="Page_329" id="Page_329">{329}</a></span> -envy; for when surrounded on all sides by the -brightness of another's prosperity it speedily destroys -itself. He whose heart is imbued with the spirit of -envy loseth much of the pleasures of life. The envious -man is in pain upon all occasions which ought -to give him pleasure.</p> - -<p>It were not possible for one to adopt a more suicidal -course as far as his own happiness is concerned. -The relish of his life is inverted, and the objects -which administer the highest satisfaction to those -who are exempt from this passion give the quickest -pangs to those subject to it. As when we look -through glasses colored all objects partake of the -glasses' color, so one moved and influenced by envy -sees not the perfection of his fellow-creatures, but -that they are to him odious. Youth, beauty, valor, -and wisdom are, to their perverted view, but objects -calculated to provoke their displeasure. What a -wretched and apostate state is this—to be offended -with excellence, and to hate a man because we approve -him! Were not its effects so disastrous to -personal character, the fit weapon wherewith to meet -it were the ridicule of all sensible people. But the -evil is too deeply seated to be spoken of lightly. As -its cause is situated deep in the character of the individual, -so its effects are far-reaching in his life.</p> - -<p>He that is under the dominion of envy can not -see perfections. He is so blinded that he is always -degrading or misrepresenting things which are excellent. -This brings out strongly the difference between -the envious man and him who is moved by the -<span class="pagenum"><a name="Page_330" id="Page_330">{330}</a></span> -spirit of benevolence. The envious man is tormented, -not only by all the ills that befall himself, but by all -the good that happens to another; whereas the benevolent -man is better prepared to bear his own -calamities unruffled, from the complacency and serenity -he has secured from contemplating the prosperity -of all around him. For the man of true benevolence -the sun of happiness must be totally eclipsed -before it can be darkness around him. But the envious -man is made gloomy, not only by his own cloud -of sorrow, but by the sunshine around the heart of -another.</p> - -<p>Other passions have objects to flatter them, and -seem to content and satisfy them for a while. There -is power in ambition, pleasure in luxury, and pelf in -covetousness; but envy can give nothing but vexation. -Envy is so base and detestable, so vile in its -origin, and so pernicious in its effects, that the predominance -of almost any other quality is to be preferred. -It is a passion so full of cowardice and -shame that nobody ever had the confidence to own -it. He that envieth maketh another man's virtue -his vice, and another man's happiness his torment; -whereas he that rejoiceth at the prosperity of another -is partaker of the same.</p> - -<p>Envy is a sentiment that desires to equal, or -excel, the efforts of its compeers, not so much by increasing -our own toil and ingenuity as by diminishing -the merits due to the efforts of others. It seeks to -elevate itself by the degradation of others; it detests -the sound of another's praise, and deems no renown -<span class="pagenum"><a name="Page_331" id="Page_331">{331}</a></span> -acceptable that must be shared. Hence, when disappointments -occur, they fall with unrelieved violence, -and the consciousness of discomfited rivalry gives -poignancy to the blow. Whoever feels pain in learning -the good character of his neighbors will feel a -pleasure in the reverse; and those who despair to -rise to distinction by their virtues are happy if others -can be depressed to a level with themselves.</p> - -<p>Envy is so cruel in its pursuit that, when once -hounded on, it rests not till the grave closes over its -victim. There is a secure refuge against defamation, -and one redeeming trait of human nature is that there -every man's well-earned honors defend him against -calumny. Honors bestowed upon the illustrious dead -have in them no admixture of envy; but these are -about the only kind of honors administered free from -envy. Though the fact is to be deeply lamented, it -is unfortunately true, that such is the perversion of -the human heart that ofttimes the only reward of -those whose merits have raised them above the common -level is to acquire the hatred and aversion of -their compeers. He who would acquire lasting fame, -and would be remembered as one who did his duty -well, must resolve to submit to the shafts of envy -for the sake of noble objects.</p> - -<p>Envy is a weed that grows in all soils and climates, -and is no less luxuriant in the country than -in the court. It is not confined to any rank of men -or extent of fortune, but rages in the breast of those -of every degree. We are as apt to find it in the -humble walks of life as in the proud; as much in the -<span class="pagenum"><a name="Page_332" id="Page_332">{332}</a></span> -sordid, affected dress as in all the silks and embroideries -which the excess of age and folly of youth delight -to be adorned with. Since, then, it keeps all -sorts of company, and infuses itself into the most -contrary natures and dispositions, and yet carries so -much poison and venom with it that it ruins any life -in which it finds lodgment—alienating the affections -from heaven, and raising rebellion against God himself—it -is worth our utmost care to watch it in all -its disguises and approaches, that we may discover -it at its first entrance, and dislodge it before -it procures a shelter to conceal itself, and work to -our confusion and shame.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Discontent</h2> - -<div class="image-center"> - <img src="images/ch-340.jpg" width="128" height="20" alt="Discontent"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Thinkest thou the man whose mansions hold</div> - <div class="verse">The worldling's pomp and miser's gold</div> - <div class="verse indent1">Obtains a richer prize</div> - <div class="verse">Than he who, in his cot at rest,</div> - <div class="verse">Finds heavenly peace a willing guest,</div> - <div class="verse">And bears the promise in his breast</div> - <div class="verse indent1">Of treasures in the skies?"</div> - <div class="verse indent10">—<span class="smcap">Mrs. Sigourney</span>.</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -lot of the discontented is, indeed, wretched; -and truly miserable are those who live but to -repine and lament, who have less resolution -to resent than to complain, or else, mingling -resentment and complaint together, perceive no harmony -and happiness around them. They discover -<span class="pagenum"><a name="Page_333" id="Page_333">{333}</a></span> -in the bounty and beauty of nature nothing to admire, -and in the virtues and capabilities of man nothing to -love and respect. A contented mind sees something -good in every thing, and in every wind sees a sign of -fair weather; but a discontented spirit distorts and -misconstrues all things, resolutely refusing to see -aught but ill in its surroundings.</p> - -<p>The spirit of discontent is very unfortunate; it is -even worse, for it is wicked as well as weak. The -very entertainment of the thought is enervating, paralyzing, -destructive of all that is worthy of success, -in the present business of the entertainer. To accomplish -any thing beyond what the common run of -business or professional men perform requires the -utmost concentration of the mind on the matter in -hand. There is no room in the thoughts for repining -over the misfortunes of one's self, or wishes for an -exchange of places with another. Indeed, it might -be truthfully predicated that the indulgers of such -wishes would fail utterly in the new sphere, could -they achieve their desires.</p> - -<p>Nearly every one we meet wishes to be what he -is not, and every man thinks his neighbor's lot happier -than his own. Through all the ramifications of -society all are complaining of their condition, finding -fault with their particular calling. "If I were -only this, or that, or the other, I should be content," -is the universal cry. Open the door to one discontented -wish and you know not how many will follow. -The boy apes the man; the man affects the ways -of boyhood. The sailor envies the landsman; the -<span class="pagenum"><a name="Page_334" id="Page_334">{334}</a></span> -landsman goes to sea for pleasure. The business -man who has to travel about wishes for the day to -come when he can "settle down," whilst the sedentary -man is always wanting a chance to flit about -and travel, which he thinks would be his greatest -pleasure. Town people think the country glorious; -country people are always wishing that they might -live in town.</p> - -<p>We are told that it is one property required of -those who seek the philosopher's stone that they -must not do it with any covetous desire to be rich, for -otherwise they shall never find it. But most true it -is, that whosoever would have this jewel of contentment -(which turns all into gold; yea, want into -wealth), must come with minds divested of all ambitious -and covetous thoughts, else they are never -likely to obtain it. The foundation of content must -spring up in a man's own mind, and he who has so -little knowledge of human nature as to seek happiness -by changing aught but his own disposition will -waste his life in fruitless efforts, and multiply the -griefs which he proposes to remove.</p> - -<p>Contentment is felicity. Few are the real wants -of man. Like a majority of his troubles they are -more imaginary than real. If the world knew how -much felicity dwells in the cottage of the poor, but -contented, man—how sound he sleeps, how quiet his -rest, how composed his mind, how free from care, -and how joyful his heart—they would never more -admire the noises and diseases, the throngs of passions, -and the violence of unnatural appetites that -<span class="pagenum"><a name="Page_335" id="Page_335">{335}</a></span> -fill the houses of the luxurious, and the hearts of -the ambitious.</p> - -<p>Enjoy the blessings if God sends them, and the -evils of it bear patiently and sweetly, for this day is -ours. Always something of good can yet be found, -however apparently hopeless the situation. There is -scarcely any lot so low but there is something in it -to satisfy the man whom it has befallen, Providence -having so ordered things that in every man's cup, -how bitter soever, there are some cordial drops—some -good circumstances—which, if wisely extracted, -are sufficient for the purpose he wants them—that -is, to make him contented and, if not happy, -resigned.</p> - -<p>Contentment often abides with little, and rarely -dwells with abundance. "Peace and few things are -preferable to great professions and great cares." -Such was the maxim of the Stoics. Nature teaches -us to live, but wisdom teaches us to live contented. -Contentment is the wealth of nature, for it gives -every thing we either want or need. A quiet and -contented mind is the supreme good; it is the utmost -felicity a man is capable of in this world; and the -maintaining of such an uninterrupted tranquillity of -spirit is the very crown and glory of wisdom. The -point of aim for our vigilance to hold in view is to -dwell upon the brightest parts in every prospect, to -call off the thoughts when running upon disagreeable -objects, and strive to be pleased with the present -circumstances surrounding us.</p> - -<p>Half the discontent in the world arises from men -<span class="pagenum"><a name="Page_336" id="Page_336">{336}</a></span> -regarding themselves as centers instead of the infinitesimal -elements of circles. When you feel dissatisfied -with your circumstances contemplate the -condition of those beneath you. One who wielded -as much influence as was possible in this republic of -ours says: "There are minds which can be pleased -by honors and preferments, but I can see nothing in -them save envy and enmity. It is only necessary to -possess them to know how little they contribute to -happiness. I had rather be in a cottage with my -books, my family, and a few old friends, dining upon -simple bacon and hominy, and letting the world roll -on as it likes, than to occupy the highest place which -human power can give."</p> - -<p>Some make the sorry mistake of confounding -under the term contentment that fatal lack of energy -which repels all efforts for the improvement of one's -condition. Improvement can only be won by continuous -efforts for advancement, and a true contentment -is not to rest satisfied, to hope for nothing, to strive -for nothing, or to rest in inglorious ease, doing nothing -for your own or other's intellectual or moral -good. Such a state of feeling is only allowable -where nature has fixed an impassable and well-ascertained -barrier to all further progress, or where we -are troubled by ills past remedying. In such cases -it is the highest philosophy not to fret or grumble -when, by all our worrying, we can not help ourselves -a jot or tittle, but only aggravate an affliction that is -incurable. To soothe the mind to patience is, then, -the only resource left us, and thrice happy is he who -<span class="pagenum"><a name="Page_337" id="Page_337">{337}</a></span> -has thus schooled himself to meet all reverses and -disappointments.</p> - -<p>When ills admit of a remedy it is the veriest -sarcasm upon contentment to bid you suffer them. -It is a mockery of content not to strive to improve -your condition as much as possible. True contentment -bids you be content with what you have, not -with what you are; not to be sighing and wishing -for things unattainable, but to cheerfully and contentedly -accept the facts of your position, and then, -if the way opens for improvement, to accept it at -once; not to sit moping over your ill luck and many -misfortunes, but, having done the best you can, rest -content with the result; not to be murmuring because -your lines are not cast in as pleasant places -as your neighbor's, but strive to discover the pleasures -and happiness to be found in your present condition, -and with a manly and contented spirit dwell -therein until providence opens a more excellent way, -when it is your duty to embrace it. But do not -make the fatal mistake of hiding behind the word -contentment your lack of energy and pluck.</p> - -<p>Contentment is the true gold which passes current -among the wise the world over, while supine -satisfaction is but the base counterfeit of the nobler -metal, and brings its possessor into scorn and contempt.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_338" id="Page_338">{338}</a></div> - -<h2>Deception</h2> - -<div class="image-center"> - <img src="images/ch-346.jpg" width="125" height="20" alt="Deception"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-d.jpg" width="50" height="145" alt="D"/> -</div> - -<p class="drop-cap"><span class="uppercase">Deceit</span> -and falsehood, whatever conveniences -they may for a time promise or produce, are -in the sum of life obstacles to happiness. -Those who profit by the cheat distrust the deceiver, -and the act by which kindness was sought -puts an end to confidence. Nothing can compete -with human deceitfulness. Its origin is always to be -found in the motives of those who are actuated only -by a spirit of thorough selfishness. When men have -some personal end to accomplish, then is seen the -full flower of deceit. When they have some enemy, -opponent, or rival to punish, then deceit puts on its -most sturdy appearance.</p> - -<p>That form of deceit which is cunningly laid and -unworthily carried on under the disguise of friendship -is, of all others, the most detestable. There -can be no greater treachery than first to raise a confidence, -and then deceive it. A man can not be -justified in deceiving, misleading, or overreaching -his neighbors. Still less, then, is he justified in inspiring -confidence by smooth words and a gracious -manner, only that he may further his own selfish -end by breaking the trust placed in him. Nothing -can be more unjust than to play upon the belief of a -confiding person, to make him suffer for his good -opinion, and fare the worse for thinking you an -honest man.</p> - -<p>A course of deception always defeats the true end -<span class="pagenum"><a name="Page_339" id="Page_339">{339}</a></span> -of society. Society is a great compact designed to -promote the good of man, and to elevate him in dignity, -refinement, and intelligence. But too often it is -understood solely as a cunning contrivance to palm -off unreal virtues and to conceal real defects. Dignity -is too often only pretension, refinement an -artificial gloss, and intelligence only verbal display, -based upon knowledge barely sufficient to make a -show. All is vanity and disguises, empty mockeries -and hollow-hearted nullities. But the heart of man -is such a sorry mixture of good and bad that we are -only too willing to urge on the race, striving to see -who can be the most deceitful of all. Those whom -we live with are like actors on a stage; they assume -whatever dress and appearance may suit their present -purpose, and they speak and act in keeping with -this character.</p> - -<p>Man is as naturally set on ambition as the bee is -to gather honey. In the mad haste to stand well in -the eyes of the public and third parties, they are -prone to assume any disguise or counterfeit any virtue -by which they may accomplish their selfish ends. -They are afraid of slight outward acts which will injure -them in the eyes of others, but are utterly heedless -of the tide of evil, of hatred, jealousy, and -revenge, which throb in their souls to their own -condemnation and shame. They are more troubled -by the outward and external effects of an evil course -of life than by the evil itself. It is the love of approbation -and not the conscience that enacts the part of -a moral sense in this case.</p> - -<p><span class="pagenum"><a name="Page_340" id="Page_340">{340}</a></span> -Though a man may never give them outward expression, -still, if he harbors in his breast all manner -of evil thoughts, they will be potent in shaping his -character. Though he may disguise them by artful -words and a gracious bearing, still they are there, -and their effect is as direful as though their expression -was open and plain to all. Society at large may -be less injured by the latent existence of evil than by -its public expression; but the man himself is as much -injured by the cherished thoughts of evil as by the -open commission of it, and sometimes even more. -For evil brought out ceases to disguise itself, and appears -as hideous as it is in reality; but the evil that -lurks and glances through the soul avoids analysis -and evades detection.</p> - -<p>Hypocrisy and deception are so near akin to each -other that you can not wound the one without touching -the sensibilities of the other. A hypocrite lives -in society in the same apprehension as the thief who -lies concealed in the midst of the family he is to rob, -for he fancies himself perceived when he is least so; -every motion alarms him; he is suspicious that every -one who enters the room knows where he is hid and -is coming to seize him. Thus, as nothing hates so -valiantly as fear, many an innocent person who suspects -no evil intended him is detested by him who -intends it.</p> - -<p>This multitudinous vice of deception takes on -many forms. Hypocrisy is but one, though it is perhaps -as much detested as any. But it is a lamentable -fact that scarcely any thing is really what it is represented -<span class="pagenum"><a name="Page_341" id="Page_341">{341}</a></span> -to be. As there are so many strange anomalies -in human nature, we are not surprised when we -discover the shallowness of so many apparently sincere -pretensions, the worthlessness of what appears -so fair. When it is all carefully summed up, it is -found always easier to be than merely appear to be. -He who pretends to great acquirements is worse put -to it to conceal his ignorance than would have sufficed -to have made him master of many sciences.</p> - -<p>Those who strive by outward appearances to -carry an impression of wealth and station beyond -their real income are compelled, by their lavish expenditures -in aid of the deception, to a strict economy -in seclusion, whereas, were they content to exercise a -judicious economy at all times, they would soon be -placed in that position they so much long for. As for -the hypocrite, surely this is the most foolish deception -of all, since the hypocrite is at pains to put on the -appearance of virtue, he pretends to morality, to pure -friendship and esteem, and is more anxious that his -outward walk and conversation shall savor of these -virtues than if he were at heart possessed of them.</p> - -<p>Since, then, a course of deception puts us to -more straits than ever the open course, is it not -true, then, in every-day life as well as individual -acts, "honesty is the best policy?" Why purchase -the base imitation of noble virtues, and derive -from them naught but ridicule and dislike, when -no greater outlay would procure for us the true -metals, which bring peace of mind and the honor -and esteem of all.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_342" id="Page_342">{342}</a></div> - -<h2>Intermeddling</h2> - -<div class="image-center"> - <img src="images/ch-350.jpg" width="160" height="20" alt="Intermeddling"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-w.jpg" width="50" height="105" alt="W"/> -</div> - -<p class="drop-cap"><span class="uppercase">We</span> -all of us scorn a busybody, and scarcely -have words of contempt strong enough to express -our feelings towards one who is constantly -meddling in what in no way concerns -him. There are some persons so unfortunately disposed -that they can not rest easy until they have -investigated their neighbors' business in all of its -bearings, and even neglect their own to attend to his.</p> - -<p>This trait of character is directly allied to envy -on the one hand and to slander on the other. Envy -incites in us a desire to possess the good fortune -that we discover falling to others. Meddling is satisfied -when it discovers all the minutiæ of others' -affairs, and may be so utterly devoid of energy as to -care but little whether it can acquire the good or not. -Meddling is directly incited by egotism; for that unfortunately -leads not only to undue confidence in -one's own abilities, but, what is worse, to a feeling -that you are a little better able to attend to the affairs -of others than they themselves.</p> - -<p>Slander, too, oft takes its rise in the curious -busyings of those who are interfering where there is -no call for their services. There is such a tendency -in human nature to flaunt abroad the faults of others, -that no sooner does one who systematically intermeddles, -discover some failing—and he or she is sure -to do this, since it is human to err—than they -straightway hasten to lay before others the fruits -<span class="pagenum"><a name="Page_343" id="Page_343">{343}</a></span> -of their investigations. And thus is given to the -public the petty defects of some home life, which, -by constant repetition, soon assumes gigantic size, -as snow-balls rolled over and over by boys; and so, -at length, the happiness of some home circle is destroyed -by the malicious and poison-giving officiousness -of busybodies.</p> - -<p>Neglecting our own affairs and meddling with -those of others is the source of many troubles. -Those who blow the coals of others' strife may -chance to have the sparks fly in their own face. We -think more of ourselves than of others, but sometimes -more for others than ourselves. People are -often incited to meddling by the desire of having -"something to tell;" but, if you notice, they are but -narrow-minded and ignorant people, who talk about -persons and not things. Mere gossip is always a -personal confession either of malice or imbecility, and -the refined should not only shun it, but by the most -thorough culture relieve themselves of all temptation -to indulge in it. It is a low, frivolous, and too often -a dirty business. There are neighborhoods in which -it rages like a pest. Churches are split in pieces -by it; neighbors are made enemies by it for life. In -many persons it degenerates into a chronic disease, -which is practically incurable. Be on your guard -against contracting so pernicious a habit.</p> - -<p>A person who constantly meddles means to do -harm, and is not sorry to find he has succeeded. He -is a treacherous supplanter and underminer of the -peace of all families and societies. This being a -<span class="pagenum"><a name="Page_344" id="Page_344">{344}</a></span> -maxim of unfailing truth, that nobody ever pries into -another man's concerns but with a design to do, or -to be able to do, him a mischief. His tongue, like -the tails of Samson's foxes, carries firebrands, and is -enough to set the whole field of the world in a flame. -To meddle with another's privileges and prerogatives -is vexatious; to meddle with his interests is injurious; -to meddle with his good name unites and aggravates -both evils.</p> - -<p>There is, perhaps, not a more odious character in -the world than a go-between, by which we mean the -creature who carries to the ear of one neighbor every -injurious observation that happens to drop from the -mouth of another. Such a person is the slanderer's -herald, and is altogether more odious than the slanderer -himself. By this vile officiousness he makes -that poison effective which else would be inert; for -three-fourths of the slanderers in the world would -never injure their object except by the malice of go-betweens, -who, under the mask of a double friendship, -act the part of a double traitor. The less -business a man has of his own, the more he attends -to the business of his neighbors.</p> - -<p>Do not cultivate curiosity; every man has in his -own life follies enough, in his own mind troubles -enough, in the performance of his own duties difficulties -enough, without being curious about the affairs -of others. Of all the faculties of the human mind, -curiosity is that which is most fruitful or the most -barren in effective results, according as it is well or -badly directed. The curiosity of an honorable man -<span class="pagenum"><a name="Page_345" id="Page_345">{345}</a></span> -willingly rests where the love of truth does not urge -it further onward, and the love of his neighbor bids -it stop. In other words, it willingly stops at the -point where the interests of truth do not beckon it -onward and charity cries halt. But the busybody in -others' affairs is not apt to hold his curiosity in such -reasonable limits. The slightest appearance of mystery -is sufficient to incite them to great exertions in -endeavor to gratify a curiosity as idle as it is useless, -and entirely out of his business.</p> - -<p>A meddler in the affairs of others is seldom -moved by the spirit of charity. He is not curious to -discover where he can lend a hand of assistance. -If such were the case, it were a trait to be admired -rather than despised; but, allied as it is to envy and -slander, to idle curiosity and inquisitiveness, it can -but be detested by all honest seekers for others' -good, and shunned by the truly enlightened and refined. -And if one would be honored and respected, -he will strive to be as free from the spirit of meddling -as possible. He will relegate that to the low and -frivolous, and respect himself too highly to be classed -among them.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_346" id="Page_346">{346}</a></div> - -<h2>Anger</h2> - -<div class="image-center"> - <img src="images/ch-354.jpg" width="75" height="20" alt="Anger"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">Anger</span> -is the most impotent passion that accompanies -the mind of man. It affects nothing -it sets about, and hurts the man who is possessed -by it more than the other against whom -it is directed.</p> - -<p>The disadvantages arising from anger, which are its -unfailing concomicants under all circumstances, should -prove a panacea for the complaint. In moments of cool -reflection the man who indulges it views with a deep -disgust the desolation wrought by passion. Friendship, -domestic happiness, self-respect, the esteem of -others, are swept away as by a whirlwind, and one -brief fit of anger sometimes suffices to lay in wreck -the home happiness which years have been cementing -together. What crimes have not been committed in -the paroxysms of anger! Has not the friend murdered -his friend? the son massacred his parent? the -creature blasphemed his Creator. When, indeed, -the nature of this passion is considered what crimes -may it not commit? Is it not the storm of the -human mind which wrecks every better affection—wrecks -reason and conscience, and, as a ship driven -without helm or compass before the rushing gale, is -not the mind borne away without guide or government -by the tempest of unbounded rage?</p> - -<p>To be angry about trifles is low and childish; to -rage and be furious is brutish; and to maintain perpetual -wrath is akin to the practice and temper of -<span class="pagenum"><a name="Page_347" id="Page_347">{347}</a></span> -devils. The round of a passionate man's life is in -contracting future debts in his passionate moments -which he may have to pay in the future, and when it -is most inconvenient to make payment. He spends -his time in outrage and acknowledgment, in injury -and reparation; for anger begins in folly, but ends -in repentance. Anger may be looked for in the -character of weak-minded people, children not yet -learned to govern themselves, and those who, for -any reason, are not expected to have full command -over their faculties; but no sensible man or woman -in the full possession of their powers will suffer the -degradation of allowing themselves to be overcome -by anger without afterwards experiencing the utmost -mortification.</p> - -<p>A passionate temper renders a man unfit for advice, -deprives him of his reason, robs him of all that -is really great or noble in his nature; it makes him -unfit for conversation, destroys friendship, changes -justice into cruelty, and turns all order into confusion. -Man was born to reason, to reflection, and to -do all things quietly and in order. Anger takes from -him this prerogative, transforms his manship into -childish petulance, his reasoning powers into brute -instinct. Consider, then, how much more you often -suffer from your anger than from those things for -which you are angry. Consider, further, whether -that for which you give way to angry outbreaks is -any fit compensation whatever for the degradation -and loss you suffer by giving way to passion.</p> - -<p>No man is obliged to live so free from passion as -<span class="pagenum"><a name="Page_348" id="Page_348">{348}</a></span> -not to show some sentiment; on fit occasions it were -rather stoical stupidity than virtue to do otherwise. -There are times and occasions when the expression -of indignation is not only justifiable but necessary. -We are bound to be indignant at falsehood, selfishness, -and cruelty. A man of true feeling fires up -naturally at baseness or meanness of any sort, even -in cases where he may be under no obligation to -speak out. But then his anger is as reasonable in -its outward expression as in its origin.</p> - -<p>We must, however, be careful how we indulge in -virtuous indignation. It is the handsome brother of -anger and hatred. Anger may glance into the breast -of a wise man, but rests only in the bosom of fools. -A wise man hath no more anger than is necessary to -show that he can apprehend the first wrong, nor any -more revenge than justly to prevent a second.</p> - -<p>If anger proceeds from a great cause it turns to -fury; if from a small cause it is peevishness; and so -it is always either terrible or ridiculous. Sinful anger, -when it becomes strong, is called wrath; when -it makes outrage it is fury; when it becomes fixed it -is termed hatred; and when it intends to injure any -one it is called malice. All these wicked passions -spring from anger. The intoxication of anger, like -that of the grape, shows us to others, but conceals -us from ourselves, and we injure our own cause in -the eyes of the world when we too passionately and -eagerly defend it.</p> - -<p>There is many a man whose tongue might govern -multitudes if he could only govern his tongue. He -<span class="pagenum"><a name="Page_349" id="Page_349">{349}</a></span> -is the man of power who controls the storms and -tempests of his mind. How sweet the serenity of -habitual self-control! How many stinging self-reproaches -it spares us! When does a man feel more -at ease with himself than when he has passed through -a sudden and strong provocation without speaking a -word, or in undisturbed good humor? When, on -the contrary, does he feel a deeper humiliation than -when he is conscious that anger has made him betray -himself? How many there are who check passion -with passion, and are very angry in reproving -anger! Thus to lay one devil they raise another, -and leave more work to be done than they found -undone. Such a reproof of anger is a vice to be -reproved. Reproof either hardens or softens its object. -The sword of reproof should be drawn against -the offense and not against the offender.</p> - -<p>It is not falling in the water, but remaining in it, -that drowns a man. So it is not the possession of -a strong and hasty temper, but the submission to it, -that produces the evils incident to anger. In no -other way does a man show genuine nobility more -than in resolutely holding his temper subject to reason. -In no other way can he so effectually attain -success, for a strong temper indicates a good amount -of energy; passion serves to dissipate this, so that -its good effects are not perceived; whereas, under -the guiding reins of self-control, this energy is gathered -into a "central glow," which renders success in -any predetermined line not only a possibility but a -very probable sequence.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_350" id="Page_350">{350}</a></div> - -<h2>Ambition</h2> - -<div class="image-center"> - <img src="images/ch-358.jpg" width="107" height="20" alt="Ambition"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is a large element of deception in all -ambitious schemes, for ofttimes, when at the -summit of ambition, one is at the depths of -despair, and the showy results of a successful -pursuit of ambition are sometimes but gilded misery, -the casing of despair. The history of ambition is -written in characters of blood. It may be designated -as one of the vices of small minds, illiberal and unacquainted -with mankind. It is a solitary vice. The -road ambition travels is too narrow for friendship, too -crooked for love, too rugged for honesty, too dark -for science, and too hilly for happiness.</p> - -<p>Those who pursue ambition as a means of happiness -awake to a far different reality. The wear and -tear of hearts is never recompensed. It steals away -the freshness of life; it deadens its vivid and social -enjoyments; it shuts our souls to our own youth, -and we are old ere we remember that we have made -a fever and a labor of our raciest years. The happiness -promised by ambition dissolves in sorrow just -as we are about to grasp it. It makes the same -mistake concerning power that avarice makes concerning -wealth. She begins by accumulating power -as a means of happiness, but she finishes by continuing -to accumulate it as an end.</p> - -<p>A thoroughly ambitious man will never make a -true friend, for he who makes ambition his god -tramples upon every thing else. What cares he if -<span class="pagenum"><a name="Page_351" id="Page_351">{351}</a></span> -in his onward march he treads upon the hearts of -those who love him best. In his eyes your only -value lies in the use you may be to him. Personally -one is nothing to him. If you are not rich or famous -or powerful enough to advance his interests, after he -has got above you he cares no more for you. It is -the nature of ambition to make men liars and cheats, -to hide the truth in their breast, and show, like jugglers, -another thing in their mouth; to cut all friendships -and enmities to the measure of their interests, -and to make a good countenance without the help of -a good will.</p> - -<p>If, as one says, "ambition is but a shadow's shadow," -it were well to remember that a shadow, wherever -it passes, leaves a track behind. It would -conduce to humility also to remember that of the -greatest personages in the world when once they -are dead there remains no monument of their -selfish ambition except the empty renown of their -boasted name. It is a very indiscreet and troublesome -ambition which cares so much about fame, -about what the world will say of us, to be always -looking in the faces of others for approval, to be -always anxious about the effect of what we do or say, -to be always shouting to hear the echo of our own -voices. To be famous? What does this profit a year -hence, when other names sound louder than yours?</p> - -<p>The desire to be thought well of, to desire to be -great in goodness, is in itself a noble quality of -the mind, and is often termed ambition, though it -lacks the element of selfishness which renders ambition -<span class="pagenum"><a name="Page_352" id="Page_352">{352}</a></span> -so odious to all right-minded people. It seems -an abuse of language to confound such a trait of the -mind with ambition. It were better to call it aspiration, -which becomes ambition only when carried to -an extreme, or when the objects for the attainment -of which ambition incites us to put forth our utmost -exertions are unworthy the attention of sentient -moral beings, who live not only for time, but for -eternity. A worthy aspiration may be a great incentive -to advancement and civilization, a great teacher -to morality and wisdom; but an unworthy ambition, -unworthy because of its ends or the zeal with which -they are pursued, is often the instrument of crime -and iniquity, the instigator of intemperance and -rashness.</p> - -<p>Ambition is an excessive quality, and, as such, is -apt to lead us to the most extraordinary results. If -our ambition leads us to excel or seek to excel in -that which is good, the currents it may induce us to -support will be none but legitimate ones. But if it -is stimulated by pride, envy, avariciousness, or vanity, -we will confine our support principally to the counter -currents of life, and thus leave behind us misery and -destruction. An <i>ambition</i> to appear to be thought -great in noble qualities may lead us to <i>appear</i> good; -but where we only act from ambition, and not from -aspiration, we are subject to fall at any moment, -since it were vain to expect selfishness to long continue -in any right action.</p> - -<p>If it is our ambition to gain distinction, we will -rob the weak and flatter the strong, and become the -<span class="pagenum"><a name="Page_353" id="Page_353">{353}</a></span> -fawning slave of those who are able to foist us above -our betters, and deck us with the titles and honors of -the great without any regard to our own merit of -respectability. But if we are ambitious to do good, -without any regard for the fame we may win or the -praise we may command, our course will be honorable -and just, our acts and deeds most worthy and good. -When we have done with the world the prints of our -worthy ambition will still remain as a legacy to those -who come after us to enjoy and reap the benefits, for -which they will revere our memory, and retain our -names in the lists of those whose labors have aided -in enriching the world and exalting the general interests -of mankind.</p> - -<p>To be ambitious of true honor, of the true glory -and perfection of our nature is the very principle and -incentive of virtue; but to be ambitious of titles, of -place, of ceremonial respects and civil pageantry is as -vain and little as the things are which we court. -Much of the advancement of the world can be traced -to the efforts of those who were moved by ambition to -become famous. Like fire, ambition is an excellent -servant, but a poor master. As long as it is held -subservient to integrity and honor, and made to conform -to the requirements of justice, there is but little -danger of a man's having too much of it. But, beware! -it is such an insatiate passion that you must -be continually on your guard lest it speedily become -the ruling principle of your being.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_354" id="Page_354">{354}</a></div> - -<h2>Politeness</h2> - -<div class="image-center"> - <img src="images/ch-362.jpg" width="120" height="20" alt="Politeness"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">Among</span> -the qualities of mind and heart which -conduce to worldly success, there is no one the -importance of which is more real, yet which is -more generally underrated at this day by the -young, than courtesy—that feeling of kindness, of -love for our fellows, which expresses itself in pleasing -manners. Owing to that spirit of self-reliance -and self-assertion, they are too apt to despise those -nameless and exquisite tendernesses of thought and -manner that mark the true gentleman. Yet history -is crowded with examples showing that, as in literature -it is the delicate, indefinable charm of style, not -the thought, that makes a work immortal, so it is the -bearing of a man towards his fellows that ofttimes, -more than any other circumstance, promotes or obstructs -his advancement in life.</p> - -<p>Manner has a great deal to do with the estimation -in which men are held by the world; and it has -often more influence in the government of others than -qualities of much greater depth and substance. We -may complain that our fellow-men are more for form -than substance, for the superficial rather than the -solid contents of a man, but the fact remains, and it -is a clew to many of the seeming anomalies and -freaks of fortune which surprise us in the matter of -worldly prosperity. The success or failure of one's -plans have often turned upon the address and manner -of the man. Though there are a few people who can -<span class="pagenum"><a name="Page_355" id="Page_355">{355}</a></span> -look beyond the rough husk or shell of a fellow-being -to the finer qualities hidden within, yet the vast majority, -not so keen-visaged nor tolerant, judge a person -by his outward bearings and conduct.</p> - -<p>Grace, agreeable manners, and fascinating powers -are one thing, while politeness is another. The two -points are often mistaken in the occasional meeting, -but the true gentleman always rises to the surface at -last. Nothing will develop a spirit of true politeness -except a mind imbued with goodness, justness, and -generosity. Manners are different in every country; -but true politeness is every-where the same. Manners -which take up so much of our attention are only -artificial helps which ignorance assumes in order to -imitate politeness, which is the result of much good -sense, some good-nature, and a little self-denial for -the sake of others, but with no design of obtaining -the same indulgence from them. A person possessed -of those qualities, though he had never seen a court, -is truly agreeable; and if without them would continue -a clown, though he had been all his life a gentleman -usher.</p> - -<p>He is truly well-bred who knows when to value -and when to despise those national peculiarities which -are regarded by some with so much observance. A -traveler of taste at once perceives that the wise are -polite all the world over, but that fools are polite -only at home. Since circumstances always alter -cases, the polite man must know when to violate the -conventional forms which common practice has established, -and when to respect them. To be a slave to -<span class="pagenum"><a name="Page_356" id="Page_356">{356}</a></span> -any set code of actions is as bad as to despise them. -Perceptiveness, adaptation, penetration, and a happy -faculty of suiting manners to circumstances, is one -of the principles upon which one must work; for the -etiquette of the drawing-room differs from that of the -office or railroad-car, and what may be downright -rudeness in one case may be gentility in the other.</p> - -<p>Benevolence and charity, with a true spirit of -meekness, must be one of the ruling motives of the -understanding; for without this no man can be polite. -Politeness must know no classification; the rich -and the poor must alike share its justice and humanity. -Exclusive spirits, that shun those whose -level in life is not on the same extravagant platform -as themselves, can not aspire to the high honor of -wearing the name of gentleman. The truly polite -man acts from the highest and noblest ideas of what -is right.</p> - -<p>True politeness ever hath regard for the comfort -and happiness of others. "It is," says Witherspoon, -"real kindness kindly expressed." Viewed in this -light, how devoid of the virtue are some who pride -themselves on a strict observance of all its rules! -Many a man who now stands ranked as a gentleman, -because his smile is ready and his bow exquisite, is, -in reality, unworthy of such an honor, since he cares -more for the least incident pertaining to his own comfort -than he does for the greatest occasion of discomfort -to others.</p> - -<p>The true gentleman is recognized by his regard -for the rights and feelings of others, even in matters -<span class="pagenum"><a name="Page_357" id="Page_357">{357}</a></span> -the most trivial. He respects the individuality of -others, just as he wishes others to respect his own. -In society he is quiet, easy, unobtrusive, putting on -no airs nor hinting by word or manner that he deems -himself better, wiser, or richer than any one about -him. He is never "stuck up," nor looks down upon -others because they have not titles, honors, or social -position equal to his own. He never boasts of his -achievements or angles for compliments by affecting -to underrate what he has done. He prefers to act -rather than to talk, to be rather than to seem, and, -above all things, is distinguished by his deep insight -and sympathy, his quick perception of and attention -to those little and apparently insignificant things that -may cause pleasure or pain to others. In giving his -opinions he does not dogmatize; he listens patiently -and respectfully to other men, and, if compelled to -dissent from their opinions, acknowledges his fallibility, -and asserts his own views in such a manner as -to command the respect of all who hear him. Frankness -and cordiality mark all his intercourse with his -fellows, and, however high his station, the humblest -man feels instantly at ease in his presence.</p> - -<p>The truest politeness comes of sincerity. It must -be the outcome of the heart or it will make no lasting -impression, for no amount of polish will dispense -with truthfulness. The natural character must be -allowed to appear freed of its angularities and asperities. -To acquire that ease and grace of manners -which distinguishes and is possessed by every well-bred -person one must think of others rather than of -<span class="pagenum"><a name="Page_358" id="Page_358">{358}</a></span> -one's self, and study to please them even at one's -own inconvenience. "Do unto others as you would -that others should do unto you"—the golden rule of -life—is also the law of politeness, and such politeness -implies self-sacrifice, many struggles and conflicts. -It is an art and tact rather than an instinct and -inspiration.</p> - -<p>Daily experience shows that civility is not only -one of the essentials of success, but it is almost a -fortune in itself, and that he who has this quality in -perfection, though a blockhead, is almost sure to -rise where, without it, men of high ability fail. -"Give a boy address and accomplishment," says -Emerson, "and you give him the mastery of palaces -and fortunes. Wherever he goes he has not the -trouble of earning or owning them; they solicit him -to enter and possess." Genuine politeness is almost -as necessary to enjoyable success as integrity or industry.</p> - -<p>We despise servility, but true and uniform politeness -is the glory of any young man. It should be a -politeness full of frankness and good nature, unobtrusive, -constant, and uniform in its exhibition to every -class of men. He who is overwhelmingly polite to a -celebrity or a nabob and rude to a laborer because he -is a laborer deserves to be despised. That style of -manners which combines self-respect with respect for -the rights and feelings of others, especially if it be -warmed up by the fires of a genial heart, is a thing -to be coveted and cultivated, and it is a thing that -pays alike in cash and comfort.</p> - -<p><span class="pagenum"><a name="Page_359" id="Page_359">{359}</a></span> -What a man says or does is often an uncertain -test of what he is. It is the way in which he says -or does it that furnishes the best index of his character. -It is by the incidental expression given to his -thoughts and feelings by his looks, tones, and gestures, -rather than by his deeds and words, that we -prefer to judge him. One may do certain deeds from -design, or repeat certain professions by rote; honeyed -words may mask feelings of hate, and kindly acts -may be formed expressly to veil sinister ends, but -the "manner of the man" is not so easily controlled.</p> - -<p>The mode in which a kindness is done often affects -us more than the deed itself. The act may -have been prompted by one of many questionable -motives, as vanity, pride, or interests; but the warmth -or coldness of address is less likely to deceive. A -favor may be conferred so grudgingly as to prevent -any feeling of obligation, or it may be refused so -courteously as to awaken more kindly feelings than -if it had been ungraciously granted.</p> - -<p>Good manners are well-nigh an essential part of -life education, and their importance can not be too -largely magnified when we consider that they are -the outward expressions of an inward virtue. Social -courtesies should emanate from the heart, for remember -always that the worth of manner consists in -being the sincere expression of feelings. Like the -dial of a watch they should indicate that the works -within are good and true. True civility needs no -false lights to show its points. It is the embodiment -of truth, the mere opening out of the inner self. -<span class="pagenum"><a name="Page_360" id="Page_360">{360}</a></span> -The arts and artifices of a polished exterior are well -enough, but if they are any thing more or less than -a fair exponent of inward rectitude their hollowness -can not long escape detection.</p> - -<p>The cultivation of manner, though in excess it is -foppish and foolish, is highly necessary in a person -who has occasion to negotiate with others in matters -of business. Affability and good-breeding may even -be regarded as essential to the success of a man in -any eminent station and enlarged sphere of life, for -the want of it has not unfrequently been found, in a -great measure, to neutralize the results of much industry, -integrity, and honesty of character. There -are, no doubt, a few strong, tolerant minds which -can bear with defects and angularities of manner, -and look only to the more genuine qualities; but the -world at large is not so forbearant, and can not help -forming its judgments and likings mainly according -to outward conduct.</p> - -<p>It has been well remarked that whoever imagines -legitimate manners can be taken up and laid aside, -put on and off, for the moment, has missed their -deepest law. A noble and attractive every-day bearing -comes of goodness, of sincerity, of refinement, -and these are bred in years, not moments. It is the -fruit of years of earnest, kindly endeavors to please. -It is the last touch, the crowning perfection of a -noble character; it has been truly described as the -gold on the spire, the sunlight on the corn-field, and -results only from the truest balance and harmony -of soul.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_361" id="Page_361">{361}</a></div> - -<h2>Sociability</h2> - -<div class="image-center"> - <img src="images/ch-369.jpg" width="127" height="20" alt="Sociability"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-s.jpg" width="50" height="140" alt="S"/> -</div> - -<p class="drop-cap"><span class="uppercase">Society</span> -has been apply compared to a heap of -embers, which, when separated, soon languish, -darken, and expire, but, if placed together, glow -with a ruddy and intense heat, a just emblem of -the strength, happiness, and security derived from -society. The savage who never knew the blessings -of combination, and he who quits society from apathy -or misanthropic spleen, are like the separate embers, -dark, dead, useless; they neither give nor receive -heat, neither love nor are beloved.</p> - -<p>From social intercourse are derived some of the -highest enjoyments of life. Where there is a free -interchange of opinion, the mind acquires new ideas, -and, by a frequent exercise of its powers, the understanding -gains fresh vigor. The true sphere of human -virtue is found in society. This is the school of -human faith and trials. In social, active life difficulties -will perpetually be met with. Restraints of many -kinds will be necessary, and studying to behave right -in respect to these is a discipline of the human heart -useful to others and improving to itself. It is -good to meet in friendly intercourse and pour out -that social cheer which so vivifies the weary and desponding -heart. It elevates the feelings, and makes -us all the better for the world.</p> - -<p>Society is the balm of life. Should any one be -entirely excluded from all human intercourse he would -be wretched. Men were formed for society. It is -<span class="pagenum"><a name="Page_362" id="Page_362">{362}</a></span> -one important end for which they were made rational -creatures. No man was made solely for himself, and -no man is capable of living in the world totally independent -of others. The wants and weaknesses of -mankind render society necessary for their convenience, -safety, and support. God has formed men -with different powers and faculties, and placed them -under different circumstances, that they might be -able to promote each others' good. Some are wiser, -richer, and stronger than others that they may direct -the conduct, supply the wants, and bear the burdens -of others. Some are formed for one and some are -formed for another employment, and all are qualified -for some useful business, conducive to the general -good of society. The whole frame and texture of -mankind make it appear that they were designed to -live in society. The longer men live in society the -more terrible is the thought of being excluded from it.</p> - -<p>Society is the only field where the sexes meet on -the terms of equality, the arena where character is -formed and studied, the cradle and the realm of public -opinion, the crucible of ideas, the world's university, -at once a school and a theater, the spur and -the crown of ambition, the tribunal which unmasks -pretensions and stamps real merit, the power that -gives government leave to be, and outruns the Church -in fixing the moral sense of the people.</p> - -<p>Many young men fail for years to get hold of the -idea that they are subject to social duties. They -act as though the social machinery of the world were -self-operating. They see around them social organizations -<span class="pagenum"><a name="Page_363" id="Page_363">{363}</a></span> -in active existence. The parish, the Church, -and other bodies that embrace in some form of society -all men, are successfully operated, and yet they -take no part nor lot in the matter. They do not think -it necessary for them to devote either time or money -to society. Sometimes they are apt to get into a -morbid state of mind, which disinclines them to social -intercourse. They become so devoted to business -that all social intercourse is irksome. They go out to -tea as if they were going to jail, and drag themselves -to a party as to an execution. This disposition is -thoroughly selfish, and is to be overcome by going -where you are invited, always and at any sacrifice of -mere feeling. Do not shrink from contact with any -thing except bad morals. Men who affect your unhealthy -mind with antipathy will prove themselves -very frequently on mature acquaintance your best -friends and wisest counselors.</p> - -<p>It is to be noticed with what apparent ease some -men enter society, and how others remain away -always. Such are apt to think that society has not -discharged its duties as to them. But all social duties -are reciprocal. Society is far more apt to pay -its dues to the individual than the individual to society. -Have you, who complain of the cold selfishness -of society, done any thing to give you a claim -to social recognition? What kind of coin do you -propose to pay in the discharge of the obligations -which come upon you with social recognition? In -other words, as a return for what you wish society to -do, what will you do for society? Will you be a -<span class="pagenum"><a name="Page_364" id="Page_364">{364}</a></span> -member of society by right or by courtesy? If you -have so mean a spirit as to be content to be a beneficiary -of society, to receive favors and confer none, -you have no business in the social circle to which -you aspire.</p> - -<p>The spirit of life is society; that of society is freedom; -that of freedom the discreet and modest use -of it. A man may contemplate virtue in solitude and -retirement; but the practical part consists in its participation -and the society it hath with others; for -whatever is good is better for being communicated. -As too long a retirement weakens the mind, so too -much company dissipates it. Too much society is -nearly as bad as none. A man secluded from company -can have none but the devil and himself to -tempt him; but he that converses much in the world -has almost as many snares as he has companions. -The great object of society is refreshment of spirit. -This is not to be obtained by luxury or by the cankerous -habit of speaking against others, but by a -bright and easy interchange of ideas on subjects -which, even in their brightest and most playful aspects, -are worthy to engage the thoughts of men.</p> - -<p>There is an essential vulgarity in one phase of -social life,—that which considers the welfare of the -guest's stomach to be the essential part of the host's -duty, and the great question of the guests to relate -to the decorating of their own backs. Such views -elevate nobody; they refine nobody; they inspire and -instruct nobody; they satisfy nobody. This view -loses sight of the great end and aim of society, which -<span class="pagenum"><a name="Page_365" id="Page_365">{365}</a></span> -is to refine and elevate mankind, not to feed them -upon dainties, or to enable them to show off good -clothes. Dean Swift had a better relish for good -society than for choice viands. When invited to the -houses of great men he sometimes insisted upon -knowing what persons he was likely to meet. "I -don't want your bill of fare, but your bill of -company."</p> - -<p>It is this losing sight of the true end of society -which causes it to present so many strange anomalies. -Yet with all its defects it is well-nigh indispensable -to one who would wield power and influence -in the world's arena. There is no way to act out -the promptings of your better nature, and to move -men in the right direction, so potential as that -offered to the social man. You can not move men -until you show yourself one among them. You can -not know their wants and needs until you have mingled -with them. By refusing to cast your lot with -others socially, you are as powerless to do good as -the mountain peak is to raise tropical flowers.</p> - -<p>It is the manner of some to forego meeting others -socially. There will certainly come a time when -they will regret it; for the human heart is like a -millstone in a mill: When you put wheat under it, -it turns and bruises the wheat into flour. If you put -no wheat in it, it still grinds on; but then it grinds -away itself. In society the sorrows and griefs of -others are the object from which we extract the flour -of charity and loving kindness; but to the hermit -from society his own griefs and sorrows have the -<span class="pagenum"><a name="Page_366" id="Page_366">{366}</a></span> -effect to render him cold and selfish. Man in society -is like a flower-bud on its native stalk. It -is there alone his faculties, expanded in full bloom, -shine out; there only reach their proper use. "It is -not safe for man to be alone." In the midst of the -loudest vauntings of philosophy, nature will have her -yearning for society and friendship. A good heart -wants something to be kind to; and the best part -of our nature suffers most when deprived of congenial -society.</p> - -<p>It becomes all men to seek the general good of -society in return for the benefits they receive from -it. Though the general good of society sometimes -requires the individual members to give up private -good for that of the public, yet it is always to be -supposed that individuals receive more advantage -than disadvantage from society, on the whole. Indeed, -there is scarcely any comparison in this case. -The public blessings are always immensely great and -numerous. They are more in number than can be -reckoned up, and greater in worth than can be easily -described.</p> - -<p>The most independent individuals in society owe -their principal independence to society, and the most -retired and inactive persons feel the happy influence -of society, though they may seem to be detached -from it. No man can reflect upon that constant -stream of good which is perpetually flowing down to -him from well-regulated society, without feeling his -obligation to maintain and support it. Should this -stream of happiness cease to flow, the most careless -<span class="pagenum"><a name="Page_367" id="Page_367">{367}</a></span> -and indifferent would feel their loss, and feel a sense -of their duty to uphold the good of society. Let the -head of society cease to direct and the hands to execute, -and the other members of the public body -would soon find themselves in a forlorn and wretched -state.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Dignity</h2> - -<div class="image-center"> - <img src="images/ch-375.jpg" width="93" height="20" alt="Dignity"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"The dignity of man into your hands is given,</div> - <div class="verse">Oh keep it well, with you it sinks or lifts itself to heaven."</div> - <div class="verse indent10">—<span class="smcap">Schiller</span>.</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-d.jpg" width="50" height="145" alt="D"/> -</div> - -<p class="drop-cap"><span class="uppercase">Dignity</span> -denotes that propriety of mien and -carriage which is appropriate to the different -walks and ranks of life. In regard to our intercourse -with men we should often reflect, not -only whether our conduct is proper and correct, but -whether it is urbane and dignified. Dignity of carriage -is nearly always associated with high endowments; -the reverse is, at any rate, true, that high -endowments are associated with dignity. "A trifling -air and manner bespeaks a thoughtless and silly -mind," saith a Chinese proverb, "but a grave and -majestic outside is, as it were, the palace of the -soul."</p> - -<p>True dignity is never gained by place, and never -lost when honors are withdrawn. There may be -dignity in a hovel as well as in a court; in one -who depends on the sweat of his brow as well as -<span class="pagenum"><a name="Page_368" id="Page_368">{368}</a></span> -one who is placed, by reason of his wealth, in a -position of independence. In all ranks and classes -it is equally acceptable and worthy of esteem. True -dignity is without arms. It does not deal in vain -and ostentatious parade. In proportion as we gratify -our own self-esteem by a love of display we commonly -forfeit to the same degree the respect of those whose -good opinion is worth possessing. A dignified manner -is not necessarily an imposing manner; for true -dignity is but the outward expression of inherent -worth of character, but an imposing manner is generally -ostentatious in degree, and as such may be -taken as an evidence of imposition. That dignity -which seeks to make an ostentatious display is often -only a veil between us and the real truth of things. -It is only the false mask of appearance put on to -conceal inherent defects.</p> - -<p>The ennobling quality of all politeness is dignity. -Have you not noticed that there are some persons -who possess an inexpressible charm of manner—a -something which attracts our love instantaneously, -when they have neither wealth, position, nor talents? -You will find that a dignity of manner characterizes -their actions, and that a spirit of dignity hovers -around them. On the other hand, have you not -seen persons of wealth who were surrounded by -luxury and all the comforts of affluence, yet, in lacking -a spirit of dignity, lacked the essential to render -their lives influential for good? Where there is an -inherent want of dignity in the character, how many -distinguished and even noble acquisitions are required -<span class="pagenum"><a name="Page_369" id="Page_369">{369}</a></span> -to supply its place! But when a natural dignity of -character exists, what a prepossession does it enlist -in its favor, and with how few substantial and real -excellencies are we able to pass creditably through -the world!</p> - -<p>There are three kinds of dignity which either -adorn or deface human character. There is the dignity -of etiquette and good manners, which is often -of an artificial kind, and is a creature of rules and -ceremonies, and not of the heart. The second is the -dignity of pride and arrogance. This is a presumptuous -dignity arising from self-conceit and egotism. -It is thoroughly selfish in its nature. It is more a -spirit of haughtiness and cold reserve than of true -dignity. Then there is the dignity of compassion -and kindness. This is that true dignity which ennobles -life. It arises, not from selfishness, but from -kindness of heart, and from a sense of the importance -of life.</p> - -<p>Some men find it almost impossible to discover -the line which separates dignity from conceit. Dignity -is a splendid personal quality if it be of the -right sort. To possess it is to be above meanness, -above cringing, above any thing that is low and unseemly. -It holds up its head, even among poverty -and outward shabbiness, and looks the world bravely -in the face. It is innate manliness that outward -garb can not change. But conceit is a very different -quality, and its possessor is very far from being -dignified, though he doubtlessly considers himself -to be so. He looks upon himself as the grand -<span class="pagenum"><a name="Page_370" id="Page_370">{370}</a></span> -center of his social system, and upon all others as -satellites, whose particular business is to revolve -around him. The assumption may not take shape -in words, but it comes out in his manner all the -same. Let him undertake to be amiable, and there -is a sort of royal condescension; he takes the attitude -of stooping rather than that of one reaching -out friendly hands to his equals. All this would be -offensive and somewhat exasperating were it not -ridiculous. But we laugh in charitable good nature, -and pity his absurdities. There is little use in trying -to point them out to him. He is so hoodwinked -by his overshadowing self-esteem that he can not -see. True dignity does not consist in haughty self-assurance. -In resolving to be dignified let us see to -it that we strive for the true kind.</p> - -<p>In counseling dignity we advise no spirit of cold -hauteur and pride, but we do counsel such outward -walk and conversations as shall become one who has -a just appreciation of life and its possibilities. One -who is always given to light and flippant remarks, -and always assuming a free and easy style in his -demeanor, can not carry such an impression of power -as one who bears about him the impression of a man -among men by his dignified and decorous bearing. -True dignity exists independent of—</p> - -<div class="stanza"> -<div class="center small">"Studied gestures or well-practiced smiles."</div> -</div> - -<p>Its seat should be in the mind, and then it will -not be found wanting in the manner. It is often -strikingly and eloquently displayed in the bearings -<span class="pagenum"><a name="Page_371" id="Page_371">{371}</a></span> -of those utterly unacquainted with the strict rules -of etiquette. If one has a modest consciousness of -his own worth, and a sincere desire to be of worth -to others, he must necessarily display true dignity in -his manner and bearing towards others.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Affability</h2> - -<div class="image-center"> - <img src="images/ch-379.jpg" width="127" height="20" alt="Affability"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">Affability</span> -is a real ornament, the most beautiful -dress that man or woman can wear, and -worth far more as a means of winning favor -than the finest clothes and jewels ever were. -The exercise of affability creates an instantaneous -impression in your behalf, while the opposite quality -excites as quick a prejudice against you. So true is -this that were we asked to name any one quality -which, aside from mere mental powers, contributed -largely to success, we would mention affability.</p> - -<p>Apart from its worth as an agreeable trait of -character, affability is a valuable commodity. Every -one who has business to transact should add this to -his stock in trade. It costs nothing, while it vastly -facilitates trade and profit. There are business men -and women who make fortunes simply by their affable -and polite manners. Their wares or their services -are no better, perhaps, than the stock in trade of -their crusty neighbors; but having undertaken a -business or adopted a profession, they are wise -enough to know that whatever is to be done successfully -<span class="pagenum"><a name="Page_372" id="Page_372">{372}</a></span> -must be done in a pleasing manner and -with a good will.</p> - -<p>Their acts appear to be based on the conviction -that every body may be made a friend, which is every -way preferable to acting as if every body were an -intruder. They do not treat people as though they -were in a hurry to be done with them, but as though -they might be cultivated into an acquaintance and -grow into a friend. To neglect the small courtesies -of life is to insure neglect for yourself. And the -reason that some persons are successful where others -fail is that they invite strangers to become friends by -civility, while the others repel even friends by the -want of courtesy.</p> - -<p>The world at best is extremely selfish. We are -too much taken up with our own personal aims to -notice how others are thriving. We little think how -others may be wishing for some friendly recognition, -how far with them the friendly shake of the hand -may go. The world is full of suffering and sorrow, -and it is at these seasons that kindly words come with -far more than their usual force. The human heart -was formed for sympathy as naturally as the flower -for sunshine. Hence it is no wonder that the man -of affable and kind manners should be the one who -would make friends wherever he goes.</p> - -<p>It is good to meet in friendly intercourse, and -pour out that social cheer which so vivifies the weary -and desponding heart. Give to all the hearty grasp -and the sunny smile. They send sunshine to the -soul, and make the heart leap as with new life and -<span class="pagenum"><a name="Page_373" id="Page_373">{373}</a></span> -joy. Thus may we become brothers in every good -word and deed, and peace and good-will spread in -the world. We long for friendly intercourse, and -when deprived of the society of others we pine and -grow sick at heart, we become misanthropic and -gloomy. The Summer of the heart changes to dreary -Winter, and our lives seem overcast and gloomy.</p> - -<p>We are not well enough acquainted each with -each, and all with all. We are not social enough. -We are not found often enough at one another's -houses. We are especially delinquent in the duty -of calling upon such as come among us and connect -themselves with us. We do not welcome them, and -seek to make their stay as pleasant as possible. We -do not take the kindly notice we should of such as -come to our places of public and social gatherings. -This is wrong. It is incumbent on us as members -of society to cultivate a spirit of affability, to strive -to make all within our influence happy by our kind -solicitude for their welfare. Says Daniel Webster: -"We should make it a principle to extend the hand -of fellowship to every man who discharges faithfully -his duties and maintains good order, who manifests -a deep interest in the general welfare of society, -whose deportment is upright, and whose mind is intelligent, -without stopping to ascertain whether he -swings a hammer or draws a thread."</p> - -<p>As there is nothing to be lost and so much to be -gained by the exercise of affability, it is deeply to be -regretted that so few use it. To be affable does not -imply an indiscriminate taking into confidence, and -<span class="pagenum"><a name="Page_374" id="Page_374">{374}</a></span> -imparting to third persons the secrets of your business, -at the same time expecting to be informed of -his. To do thus is mere simplicity, and is an utter -disregard of all cautious rules. But the friendly conversation, -the hearty grasp of the hand, the feeling -of kindness and good-will which finds expression in -the tones, the willingness to do a favor cheerfully,—these -constitute true affability, which is not only of -value to the possessor, but may almost claim a place -among the Christian graces.</p> - -<p>How many there are who are not in want of assistance -of material things, but who are yearning for -social recognition, who feel themselves shut out from -intercourse with their fellow-beings by the spirit of -selfishness which shows itself in a refusal of social -privileges! It is so easy to become thoughtless in -this matter that each one should strive against the -feeling, and should constantly strive to make all -around him feel that he recognizes in them the man -or woman, an equal being with himself, and to meet -them with kindness by no means devoid of dignity, -but to let them see that he is moved by a spirit of -good-will towards all, and desires, as far as possible, -to do away with the distinction of rank or wealth, -and to meet with them on the plane of equality.</p> - -<p>In urging affability we do not ignore the fact that -there are many to be found in every walk of life with -whom the less one has to do the better, that you -would as soon think of taking a serpent into the -bosom of your family as some people who infest society. -But this lamentable fact does not lessen the -<span class="pagenum"><a name="Page_375" id="Page_375">{375}</a></span> -claims of affability, since, because you are fond of -fruit, you are not required to eat indiscriminately all -kinds of fruits, the good and also the bad, the nutritious -as well as the poisonous, but you are to -exercise a judicious elimination. So you are not -required to be frank, open-hearted, and sociable -with villains and blacklegs, the depraved and licentious. -To do this is to sink yourself to their level. -But a man may be a gentleman, and as such entitled -to recognition, though his coat be not of broadcloth -or of the most fashionable make. And a real -lady, though clad in calico, is as worthy of frank -and courteous treatment as though robed in silk and -satins.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>The Toilet</h2> - -<div class="image-center"> - <img src="images/ch-383.jpg" width="127" height="20" alt="The Toilet"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Costly thy habit as thy purse can buy,</div> - <div class="verse">But not expressed in fancy;</div> - <div class="verse">Rich, not gaudy,</div> - <div class="verse">For the apparel oft proclaims the man."</div> - <div class="verse indent10">—<span class="smcap">Shakespeare</span>.</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">As</span> -the index tells us the contents of books, and -directs to the particular chapter, even so does -the outward habit and superficial order of garment -denote the spirit and demonstratively point -out, like to a marginal note, the internal qualities of -the soul.</p> - -<p>We believe it to be the duty of all, young and -old, to make their persons, as far as possible, agreeable -<span class="pagenum"><a name="Page_376" id="Page_376">{376}</a></span> -to those with whom they are associated. If -possible, dress yourself fine where others are fine, -and plain where the apparel of others is plain. A -man who finds himself badly dressed amongst well-dressed -people feels awkward and ill at ease. He -stammers and is confused in speech. He makes all -manner of ridiculous blunders, and it is well-nigh -impossible for him to assume that air of simple dignity -which should characterize the bearing of a gentleman. -But it should be remembered that this -feeling should have nothing to do with dress proper; -it is only when there is a manifest impropriety in the -mode of dress. The dress should suit the time and -the occasion. The man in his workshop or field, -or the lady, busied with the household duties, should -have no occasion to feel ill at ease, because not so -finely dressed as the casual caller. Such a feeling -should be instantly checked, since it is born of pride, -not of an innate desire to please others.</p> - -<p>The love of beauty and refinement belongs to -every true woman. She ought to desire in moderation -pretty dresses, and delight in beautiful colors -and graceful fabrics. She ought to take a certain, -not too expensive, pride, in herself, and be solicitous -to have all belonging to her well chosen and in good -style. Many fail to understand the true object and -importance of this sentiment. Let no woman suppose -that any man, much less her husband, is indifferent -to her appearance. But women should constantly -beware lest what was meant as a means of -influence becomes a ruling passion. And let it be -<span class="pagenum"><a name="Page_377" id="Page_377">{377}</a></span> -ever remembered that beauty of dress does not -reside in the material; that time, place, and circumstances -are all to be considered; that they may -look far more bewitching in the eyes of those whom -they are desirous to please when clad in neat calico -than if robed in silks and satins. And depend upon -it that the husband, wearied with his day's work, had -far rather find the wife neatly clad, doing or superintending -household duties, than, when dressed in the -height of fashion, she greets him to a home that -sadly needs an efficient, willing housekeeper.</p> - -<p>Through dress the mind may be read, as through -the delicate tissue the lettered page. Women are -more like flowers than we think. In their dress and -adornments they express their natures, as the flowers -in their petals and colors. Some women are like -the modest daisies and violets—they never look or -feel better than when dressed in a morning wrapper. -When women are free to dress as they like, uncontrolled -by others and not limited by their circumstances, -they do not fail to express their true characters. -A modest woman will dress modestly; a really -refined and intelligent woman will bear the marks of -careful selections and faultless taste.</p> - -<p>It is to be feared that many, both ladies and gentlemen, -fail to recognize the beauty which always accompanies -simplicity. The stern simplicity of the -classic taste is seen in the statues and pictures of -the old masters. In Athens the ladies were not -gaudily, but simply arrayed, and we doubt whether -any ladies have ever excited more admiration. Female -<span class="pagenum"><a name="Page_378" id="Page_378">{378}</a></span> -loveliness never appears to so good advantage -as when set off by simplicity of dress. Tinselries -may serve to give effect on the stage or upon the -ball-room floor, but in daily life there is no substitute -for the charm of simplicity. A vulgar taste is not -to be disguised by gold and diamonds. The absence -of a true taste and refinement of delicacy can -not be compensated by the possession of the most -princely trousseau. Mind measures gold, but gold -can not measure mind. Those who think that in -order to dress well it is necessary to dress extravagantly -or gaudily make a great mistake. Elegance -of dress does not depend upon expense. A lady -might wear the costliest silks that Italy could produce, -adorn herself with laces from Brussels which -years of patient toil are required to fabricate; she -might carry the jewels of an Eastern princess around -her neck and upon her wrists and fingers, yet still -in appearance be essentially vulgar. These are as -nothing without grace, without adaptation, without an -harmonious development of colors, without the exercise -of discrimination and good taste.</p> - -<p>God has implanted in the minds of all, but especially -in the female breast, the love of beauty, and one -way that this feeling finds expression is in the matter -of dress and personal adornment. We think that it -is the duty of all to clothe themselves in that style of -dress which most becomes them, provided that it does -not conflict with hygienic rules, and is warranted by -their circumstances. It is their duty, since when in -choice personal adornment they have a dignity and -<span class="pagenum"><a name="Page_379" id="Page_379">{379}</a></span> -sense of personal elevation which they do not experience -when in uncouth attire. Pride, of course, often -enters into fine dressing, and many women are fond of -flaunting their fine feathers in people's eyes; but a -great majority love handsome dressing in obedience -to an instinct of refinement, in consequence of that -sense of personal purity which accompanies the wearing -of choice apparel.</p> - -<p>To advise a young lady to dress herself with any -serious departure from the prevailing fashion of her -day and class is to advise her to incur a penalty -which may very probably be the wreck of her whole -life's happiness. But it is only the fault of public -opinion that any penalties at all follow innovations in -themselves sensible and modest. To train this public -opinion by degrees to bear with more variation of -costume, and especially to insist upon the principle -of fitness as the first requisite of beauty, should be -the aim of all sensible women. Nothing can be in -worse taste than for sensible women to wear clothes -by which their natural movements are impeded, and -their purposes, of whatever sort, thwarted by their -habiliments.</p> - -<p>The styles of dress are so many and varied that -it would be a vain, as well as useless, attempt to -classify them. There is one principle running through -all which every woman should carefully consider. -Are your modes of dress in accordance with the -rules of hygiene? This question you ought carefully -to consider, ever remembering that nature will allow -none of her laws to be violated in the name of fashion -<span class="pagenum"><a name="Page_380" id="Page_380">{380}</a></span> -with impunity, and that every style of dress that -does not conform to the plainest of nature's teaching -should be frowned down upon by all sensible people.</p> - -<p>Dress, to be in perfect taste, need not be costly. -It is to be regretted that in this age too much attention -is paid to dress by those who have neither the -excuse of ample means nor of social culture. The -wife of a poorly paid clerk or of a young man just -starting in business aims at dressing as stylishly as -does the wealthiest among her acquaintances. Consistency -in regard to station and fortune is the first -matter to be considered. A woman of good sense -will not wish to expend in unnecessary extravagance -money wrung from an anxious husband; or, if her -husband be a man of fortune, she will not even then -encroach upon her allowance. In the early years of -married life, when the income is moderate, it should -be the pride of a woman to see how little she can -spend upon her dress and yet present that tasteful -and creditable appearance which is desirable.</p> - -<p>The dress of a gentleman never appears more -creditable than when characterized by simplicity. A -gentleman's taste in dress is shown in the avoidance -of all extravagance. A man of wit may sometimes -be a coxcomb, but a man of judgment and sense -never can be. A beau dressed out is like a cinnamon -tree—the bark is worth more than the body. -A dandy is said to be the mercer's friend, the tailor's -fool, and his own foe. There are a thousand fops -made by art for one fool made by nature.</p> - -<p>To judge from the actions of many of our young -<span class="pagenum"><a name="Page_381" id="Page_381">{381}</a></span> -men one would suppose that dress was their highest -aim in life. Elegance of attire is, indeed, well, and, -when suitable to the surroundings, bespeaks the gentleman. -But men of sterling worth and character are -apt to have a feeling of contempt for the one who, -by his faultless attire and spruce manner, conclusively -shows that he is actuated by a dandy's view of life. -A coat that has the mark of use upon it is a recommendation -to people of sense, and a hat with too -much nap and too high a luster a derogatory circumstance. -The best coats in our streets are worn -on the backs of penniless fops, broken-down merchants, -clerks with pitiful salaries, and men that do -not pay up.</p> - -<p>Dandies and fops are like a body without soul, -powder without ball, lightning without thunderbolt, -paint on sand. There is much of this in the world. -We see it exemplified in every thing considered valuable. -The counterfeiter gives the show of gold to -his base coin, and the show of value to his lying -bank note. The thief hangs out the appearance of -honesty in his face, and the liar is thunderstruck if -any body suspects him of equivocation. The bankrupt -carries about with him the appearance of wealth. -The fop puts on the masquerade of dignity and importance. -The poor belle, whose mother washes to -buy her plumes, outshines the peeress of the court. -Many a table steams with costly viands for which -the last cent was paid; and many a coat, sleek and -black, is worn on the street on which the tailor has -a moral mortgage.</p> - -<p><span class="pagenum"><a name="Page_382" id="Page_382">{382}</a></span> -In the matter of dress, then, when we sum it all -up, we find that the love of dress is inherent in all -true men and women, and that it would be as unwise -as it would be useless to strive against it; that, while -no man or woman should allow themselves to become -a slave to dress and fashion, still it is no less a duty -than it is a privilege to cultivate this love of adornment, -ever keeping it within due bounds, remembering -that outward adornment should be but secondary -to the adornment of the soul with all noble and great -qualities.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Gentleness</h2> - -<div class="image-center"> - <img src="images/ch-390.jpg" width="127" height="20" alt="Gentleness"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-w.jpg" width="50" height="105" alt="W"/> -</div> - -<p class="drop-cap"><span class="uppercase">We</span> -may admire proofs of hardiness and assurance, -but we involuntarily attach ourselves to -simplicity and gentleness. Gentleness is like -the silent influence of light, which gives color -to all nature. It is far more powerful than loudness -or force, and far more beautiful. It pushes its way -silently and persistently, like the tiniest daffodil in -Spring, which raises the clod and thrusts it aside by -the simple persistence of growing.</p> - -<p>It is to be feared that in this stirring age, when -we enumerate the elements of success, that we do not -lay stress enough on the milder virtues of simplicity -and gentleness. While fond of applauding the hardier -virtues of energy, self-reliance, perseverance, -and others of a similar nature, we are in danger of -<span class="pagenum"><a name="Page_383" id="Page_383">{383}</a></span> -losing sight of the fact that ofttimes an exhibition -of gentleness and courtesy is not only extremely -pleasing in itself, but is not infrequently one of the -most expeditious and efficacious modes of advancing -present interests.</p> - -<p>It is singular what power gentleness and courtesy -bestows on him who practices them. The most boisterous -winds only cause the traveler to wrap his -cloak the closer to him, while the gentle rays of the -sun speedily induce him to discard it. And thus it -is with many of the pursuits of life, where sheer -force of intellect or intensity of application would ofttimes -end only in a failure of plans and purposes, -gentleness, by its silent but powerful influence, will -not only excite a feeling of good will in the minds of -others, but as oil removes friction from a machine -and causes it to move smoothly, so will gentleness -remove apparently insurmountable objects from the -pathway of our success.</p> - -<p>Gentleness belongs to virtue, and is to be carefully -distinguished from the spirit of cowardice or the -fawning assents of sycophants. It removes no just -right from fear; it gives no important truth to flattery; -it is, indeed, not only consistent with a firm -mind, but it necessarily requires a manly spirit and a -fixed principle in order to give it any real value. -An able man shows his spirit by gentle words but -resolute actions. How often experience convinces us -that a bold and brazen loudness of tones and roughness -of manner cover only a vacillating spirit and -irresolute actions! And on the other hand, do not -<span class="pagenum"><a name="Page_384" id="Page_384">{384}</a></span> -history and observation show that quietness and gentleness -ofttimes mark the most determined of actions? -The rarest bravery of all in the world is found actively -engaged accompanied by an exhibition of gentleness. -And ought we not so to expect it? The person -moved by a spirit of gentleness throws all the energy -of his nature into action. It is not allowed to waste -in boisterousness, but is guided and directed in the -most appropriate channels by an understanding calm -and collected.</p> - -<p>In the captain of a canal-boat we generally expect -gruffness of manner, loudness of tones, and a general -lack of refinement, dignity, and gentleness; but in -the commander of an ocean steamer we shall always -find the quietness, gentleness, and dignity that we all -recognize as such a proper accompaniment of power. -So true it is that gentleness of manner is the most -appropriate and general expression of true greatness -and worth that we use the expression "a gentle man" -to express the highest type of worth in man.</p> - -<p>In the mechanical world do we not always find -that the greater the exhibition of power the steadier -and quieter the movement becomes? It is the rickety -engine of but few horse-powers that goes with a fizz -and a clatter, while the massive engine that supplies -the motive power for acres of machinery goes almost -noiselessly; and the sublimest exhibition of power in -the universe—the movement of the heavenly bodies—proceeds -in absolute quiet. We observe the same -effect in the moral world; the master minds who -have moved kingdoms and swayed the thoughts of -<span class="pagenum"><a name="Page_385" id="Page_385">{385}</a></span> -millions are uniformly gentle and dignified in their -bearings. The loud-tongued and clatter-brained fanatics -merely cause a movement in their immediate -vicinity.</p> - -<p>There is a magic power in gentle words, the -potency of which but few natures are so icy as to -wholly resist. Would you have your home a cheerful, -hallowed spot, within which may be found that -happiness and peace which the world denies to its -votaries? Let not loud, harsh words be uttered -within its walls. Let only gentle, quiet actions there -be found. Speak gently to the wearied husband, -who, with anxious brow, returns from the perplexities -of his daily avocations; and let him, in his turn, -speak gently to the care-worn woman and wife, who, -amid her never-ending round of little duties, finds -rest and encouragement in the sympathy of him -she loves. Speak gently to the wayward child. A -pleasant smile and a word of kindness will often restore -good humor and playfulness. Human nature -is the same with it. It has its joys and sorrows as -well as those of mature growth, and its little heart -will quickly yield to the power of gentle, loving -kindness.</p> - -<p>Hearts of children are, after all, much like flowers; -they remain open to the softly falling dew, but -shut up in the violent downfalls of rain. Therefore, -when you have occasion to rebuke children, be careful -to do it with manifest kindness and gentleness. -The effect will be incalculably better. Speak gently -to the dependent who lightens your daily toil; kind -<span class="pagenum"><a name="Page_386" id="Page_386">{386}</a></span> -words insure respect and affection, while the angry -rebuke provokes impertinence and dislike. Speak -gently to the aged ones; many are the trials through -which they have passed, and now, in a little while, -they will be missed from their accustomed places—the -spirit will have passed to its rest. The remembrance -of an unkind word will then bring with it a -bitter sting. Speak gently to the erring one; are -we not all weak and liable to err? Temptation, of -which we can not judge, may have surrounded him. -Harshness will drive him on the sinful way; gentleness -may win him back to virtue.</p> - -<p>True gentleness is founded on a sense of what -we owe to Him who made us, and to the common -nature of which we all share. It arises from reflection -on our own failings and wants, and from just -views of the condition and duty of man. It is native -feelings, heightened and improved by principle. It -is not deficient in a sense of true worth and dignity, -but it recognizes in all men the possessors of infinite -possibilities, even the possibilities of eternal life; and -it treats them as brethren. It summons to its highest -and best form of expression all that is noble in -manhood, inspiring in purpose, grand in aim, and -walks proudly therein; humbly, yet with an air of -conscious dignity; quietly, yet with the insignia of -power.</p> - -<p>Since, then, true gentleness is thus significant -of power, thus potential for good, and is the high -and distinctive test of a gentleman, ought not all -the young earnestly strive to learn that spirit of -<span class="pagenum"><a name="Page_387" id="Page_387">{387}</a></span> -self-control, and accustom themselves to speak and -act gently at all times, and, by so doing, to act as -becomes a man and responsible being?</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Modesty</h2> - -<div class="image-center"> - <img src="images/ch-395.jpg" width="100" height="20" alt="Modesty"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -has been remarked that the modest deportment -of really wise men, when contrasted to the assuming -air of the vain and ignorant, may be -compared to the difference of wheat, which, while -its ear is empty, holds up its head proudly, but as -soon as it is filled with grain bends modestly down -and withdraws from observation. Thus with true -worth and merit: it is uniformly modest in deportment. -It is only the shallow-pated who strive to attract -attention by pretentious claims. The ocean -depths are mute; it is only along shallow shores that -the roar of the breakers is heard.</p> - -<p>It is not difficult to draw the line between self-reliance -and modesty on the one hand, and self-esteem -and arrogant pretensions on the other. True -self-reliance does not call on all men to witness its -exploits. It displays itself in action. It may be reserved -in deportment, but quietly and modestly proceeds -in the path that wisdom points out, with a -steady reliance on its own powers. Not so self-esteem. -Its boast is that it is sufficient for all -things; which, to be sure, were not so bad, were it -not for the fact that, when put to the test by necessity, -<span class="pagenum"><a name="Page_388" id="Page_388">{388}</a></span> -it so quickly abandons its pretentious claims, -and, forgetting to use its own powers, is anxious -only for the aid of others.</p> - -<p>Modesty is a beautiful setting to the diamond of -talents and genius. The mark of the truly successful -man is absence of pretensions. He talks in only -ordinary business style, avoids all brag, dresses -plainly, promises not at all, performs much, speaks -monosyllables, hugs his fact. He calls his employment -by its lowest name, and so takes from evil -tongues their sharpest weapon. Who made more -wide and sweeping discoveries, of more far-reaching -consequences, than Newton? Yet listen to his modest -confession: "I know not what the world may think -of my labors, but to myself it seems as though I had -been but a child playing on the seashore, now finding -some pebble rather more polished, and now some -shell rather more agreeably variegated than another, -while the immense ocean of truth extended itself -unexplored before me." Thus it is always found that -modesty accompanies great merit, and it has even -been said that merit without modesty is generally -insolent in expression.</p> - -<p>The greatest events in the world's history dawned -with no more noise than the morning star makes in -rising. All great developments complete themselves -in the world, and modestly wait in silence, praising -themselves never, and announcing themselves not at -all. If "honesty be the best policy," we can not -deny that modesty, as a matter of policy even, hath -a rare virtue. What so quickly commands our good -<span class="pagenum"><a name="Page_389" id="Page_389">{389}</a></span> -wishes as modesty struggling under discouragement? -what our sympathy more than modesty struck down -by affliction? or what our respect and love more than -modesty ministering to the distresses of others? -There is no surer passport to the favors of others -than modesty of deportment. It will succeed where -all else has failed to waken in the minds of others an -interest in our affairs. It is to merit as shades to -figures in a picture, giving it strength and beauty.</p> - -<p>Modesty is not bashfulness, though the two are -often confounded. The bashfulness of timidity is -constitutional, the bashfulness of credulity is pitiable, -the bashfulness of ignorance is disreputable, but the -bashfulness allied to modesty is a charm. There are -two distinct sorts of bashfulness. The one is awkwardness -joined to pride, which, on a further acquaintance -with the world, will be converted into the -pertness of a coxcomb. The other is closely allied -to modesty. It is a painful consciousness of self, -which is produced by our most delicate feelings, and -which the most extensive knowledge can not always -remove. In undermining and removing bashfulness, -due regard is to be had to the adjacent modesty, -good nature, and humanity, as those who pull down -private houses adjoining imposing buildings are careful -to prop up such parts as are endangered by the -removal.</p> - -<p>Bashfulness in itself can not be admired. It completely -distrusts its own powers, whereas we have -seen that a proper reliance on self is at all times -highly commendable. Bashfulness in man is never -<span class="pagenum"><a name="Page_390" id="Page_390">{390}</a></span> -to be allowed as a good quality, but a weakness, -inasmuch as it suppresses his virtues and hides them -from the world, when, had he a mind to exert himself, -he might accomplish much good. We doubt not -but there are many fine intellects passing for naught -by reason of their bashfulness.</p> - -<p>Modesty is far different from reserve. Reserve -partakes more of the nature of sullen pride. It is -haughty in demeanor, and hath not the sweet, retiring -disposition of modesty. A reserved man is in -continual conflict with the social part of his nature, -and even grudges himself the laugh into which he is -sometimes betrayed. The modest man does not -refuse to perform his part socially. His only dread -is that others may think he is trying to center attention -on himself. The really modest man may be the -most social of men. The reserved man thinks it is -beneath him to mingle with the mass of the people.</p> - -<p>Modesty never counsels real merit to conceal -itself. It never bids one refuse to act when action -is necessary, and the person is conscious that his -powers are adequate for the performance of the task. -Nor when a good deed is to be done should the -modest man hesitate to come forward to do it, providing -he is capable of so doing. Modesty counsels -none to be backwards where duty points the way; -but modesty strictly forbids that when a good or -meritorious action is done that the performer should -spread abroad the story of his doings. Leave that -for others to do.</p> - -<p>Modesty is the crowning ornament of womanly -<span class="pagenum"><a name="Page_391" id="Page_391">{391}</a></span> -beauty, and the honor of manly powers. It alike -becomes every age, giving new grace to youthful -figures, and imparting a pleasing virtue to years. It -softens the asperities of poverty and is a beautiful -setting for wealth and fortune. It gives additional -charms to the possessor of genius and talents, or -cunningly conceals the want of the same. It is the -key that unlocks alike the gate to success or the door -of love and respect. It makes life pleasant to the -one who exercises the virtue, and charities bestowed -by its hand are worth far more to the recipient than -their mere pecuniary value.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Love</h2> - -<div class="image-center"> - <img src="images/ch-399.jpg" width="57" height="20" alt="Love"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Life without love! Oh, it would be</div> - <div class="verse">A world without a sun—</div> - <div class="verse">Cold as the snow-capped mountain, dark</div> - <div class="verse">As myriad nights in one;</div> - <div class="verse">A barren scene, without one spot</div> - <div class="verse">Amidst the waste,</div> - <div class="verse">Without one blossom of delight,</div> - <div class="verse">Of feeling, or of taste!"</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-l.jpg" width="50" height="137" alt="L"/> -</div> - -<p class="drop-cap"><span class="uppercase">Love</span> -in one form or another is the ruling element -in life. It is the primary source from whence -springs all that possesses any real value to -man. It may be the love of dominion or power -which, though utterly selfish in its aims and methods, -has been most marvelously overruled for good -<span class="pagenum"><a name="Page_392" id="Page_392">{392}</a></span> -in the world's history. It may be the love of knowledge, -in the pursuit of which lives have been lost -and fortunes spent; but grand secrets have been -wrung from nature—secrets which have contributed -much for the advancement of human interests. But -the love grander than any other, before which all the -other elements of civilization pale and dwarf to utter -insignificance, which is as powerful to-day as in the -morning of time, which will continue to rule until time -is ended, is that indefinable, indescribable, ever -fresh and beautiful love betwixt man and woman—that -love which has the power to tame the savage's -heart; which finds man rough, uncultivated, and -selfish; which leaves him a refined and courteous -gentleman; which transforms the timid, bashful girl -to the woman of matchless power for good.</p> - -<p>Love is an actual need, an urgent requirement of -the heart. Every properly constituted human being -who entertains an appreciation of loneliness and -wretchedness, and looks forward to happiness and -content, feels a necessity of loving. Without it life -is unfinished and hope is without aim, nature is -defective and man miserable; nor does he come to -comprehend the end and glory of existence until he -has experienced the fullness of a love that actualizes -all indefinite cravings and expectations. Love is the -great instrument of nature, the bond and cement of -society, the spirit and spring of the universe. It is -such an affection as can not so properly be said to -be in the soul as the soul to be in that. It is the -whole nature wrapped up in one desire. Love is the -<span class="pagenum"><a name="Page_393" id="Page_393">{393}</a></span> -sun of life, most beautiful in the morning and evening, -but warmest and steadiest at noon.</p> - -<p>Love blends young hearts in blissful unity, and -for the time so ignores past ties and affections as to -make a willing separation of the son from his father's -house, and the daughter from all the sweet endearments -of her childhood's home, to go out together -and rear for themselves an altar, around which shall -cluster all the cares and delights, the anxieties and -sympathies of the family relationship. This love, if -pure, unselfish, and discreet, constitutes the chief -usefulness and happiness of human life. Without it -there would be no organized households, and, consequently, -none of that earnest endeavor for a competence -and respectability, which is the mainspring to -human efforts, none of those sweet, softening, restraining, -and elevating influences of domestic life, -which can alone fill the earth with the happy influences -of refinement.</p> - -<p>Love, it has been said, in the common acceptance -of the term is folly; but love in its purity, its loftiness, -its unselfishness is not only a consequence, but -a proof of our moral excellence. The sensibility to -moral beauty, the forgetfulness of self in the admiration -engendered by it, all prove its claim to a high -moral influence. It is the triumph of the unselfish -over the selfish part of our nature. No man and no -woman can be regarded as complete in their experience -of life until they have been subdued into union -with the world through their affections. As woman -is not woman until she has known love, neither is -<span class="pagenum"><a name="Page_394" id="Page_394">{394}</a></span> -man a complete man. Both are requisite to each -other's completeness.</p> - -<p>Love is the weapon which Omnipotence reserved -to conquer rebel man when all the rest had failed. -Reason he parries; fear he answers blow to blow; -future interests he meets with present pleasure; but -love, that sun against whose melting beams Winter -can not stand, that soft, subduing slumber which -brings down the giant, there is not one human soul -in a million, not a thousand men in all earth's domain -whose earthly hearts are hardened against love. -There needs no other proof that happiness is the -most wholesome moral atmosphere, and that in which -the morality of man is destined ultimately to thrive, -than the elevation of soul, the religious aspirations -which attend the first assurance, the first sober certainty -of true love.</p> - -<p>Love is the perpetual melody of humanity. It -sheds its effulgence upon youth, and throws a halo -around age. It glorifies the present by the light it -casts backward, and it lightens the future by the -gleams sent forward. The love which is the outcome -of esteem has the most elevating and purifying effect -on the character. It tends to emancipate one from -the slavery of self. It is altogether unsordid; itself -is the only price. It inspires gentleness, sympathy, -mutual faith, and confidence. True love also in a -manner elevates the intellect. "All love renders -wise in a degree," says the poet Browning, and the -most gifted minds have been the truest lovers. Great -souls make all affections great; they elevate and consecrate -<span class="pagenum"><a name="Page_395" id="Page_395">{395}</a></span> -all true delights. Love even brings to light -qualities before lying dormant and unsuspected. It -elevates the aspirations, expands the soul, and stimulates -the mental powers.</p> - -<p>It were fitting that the nature of this affection, -which has such power for good or ill, be thoroughly -understood, and endeavors made to guide it in right -channels. For love, as it is of the first enjoyment, so -it is frequently of the deepest distress. If it is -placed upon an unworthy object, and the discovery -is made too late, the heart can never know peace. -Every hour increases the torments of reflection, and -hope, that soothes the severest ills, is here turned -into deep despair. But, strange to say, though it is -one of universal and engrossing interest to humanity, -the moralist avoids it, the educator shuns it, -and parents taboo it. It is considered almost indelicate -to refer to love as between the sexes, and young -persons are left to gather their only notions of it from -the impossible love stories that fill the shelves of -circulating libraries. This strong and absorbing feeling, -which nature has for wise purposes made so -strong in woman that it colors her whole life and history, -though it may form but an episode in the life of -man, is usually left to follow its own inclination, and -to grow up for the most part unchecked, without -any guidance or direction whatever.</p> - -<p>Although nature spurns all formal rules and directions -in affairs of love; though love triumphs over -reason, resists all persuasion, and scorns every dictate -of philosophy; and though, like a fabled tree or -<span class="pagenum"><a name="Page_396" id="Page_396">{396}</a></span> -plant, it may be cut down at night, but ere morning -it will be found to have sprouted up again in renewed -freshness and beauty, with its leaves and branches -re-expanded to the air and laden with blossoms and -fruits; still, at all events, it were best to instill in -young minds such views of character as should enable -them to discriminate between the true and the -false, and to accustom them to hold in esteem those -qualities of moral purity and integrity without which -life is but a scene of folly and misery. It may not -be possible to teach young people to love wisely, but -they may at least be guarded by parental advice -against the frivolous and despicable passions which -so often usurp its name.</p> - -<p>Genuine love is founded on esteem and respect. -You can not long love one for whom you have not -these feelings. The most beautiful may be the most -admired and caressed, but they are not always the -most esteemed and loved. We discover great beauty -in those who are not beautiful, if they possess genuine -truthfulness, simplicity, and sincerity. No deformity -is present where vanity and affectation is -absent, and we are unconscious of the want of charms -in those who have the power of fascinating us by -something more real and permanent than external -attractions and transitory shows.</p> - -<p>Remember that love is dependent upon forms; -courtesy of etiquette must guard and protect courtesy -of heart. How many hearts have been lost -irrecoverably and how many averted eyes and cold -looks have been gained from what seemed, perhaps, -<span class="pagenum"><a name="Page_397" id="Page_397">{397}</a></span> -but a trifling negligence of forms. Love is a tender -plant and can not bear cold neglect. It requires -kind acts and thoughtful attentions, one to the other, -and thrives at its best only when surrounded by an -atmosphere of disinterested courtesy.</p> - -<p>The love of woman is a stronger power and a -sweeter thing than that of man. Men and women -can not be judged by the same rules. There are -many radical differences in their affectional natures. -Man is the creature of interest and ambition. His -nature leads him forth into the struggle and bustle -of the great world. Love is but the embellishment -of his early life, or a song piped in the interval of -the acts. He seeks for fame, for fortune, for space -in the world's thoughts, and dominion over his fellow-men. -But a woman's whole life is a history of the -affections. The heart is her world; it is there her -ambition strives for empire; it is there her nature -seeks for love and kindness. She sends forth her -sympathies on adventure; she embarks her whole -soul in the traffic of affection, and if shipwrecked her -case is hopeless, for it is the bankruptcy of a heart.</p> - -<p>Woman's love is stronger than man's because she -sacrifices more. For every woman is with the food -of the heart as with the food of her body; it is possible -to exist on a very small quantity, but this small -quantity is an absolute necessity. The love of a -pure, true woman has brightened some of the darkest -scenes in the world's history. It inspires them with -courage and incites them to actions utterly foreign -to their shrinking dispositions. Who can estimate -<span class="pagenum"><a name="Page_398" id="Page_398">{398}</a></span> -the value of a woman's affections? Gold can not -purchase a gem so precious. In our most cheerless -moments, when disappointments and care crowd -round the heart, and even the gaunt form of poverty -menaces with his skeleton fingers, it gleams round -the soul like sunlight in dark places. It follows the -prisoner into the gloomy cell, and in the silence of -midnight it plays around his heart, and in his dreams -he folds to his bosom the form of her who loves him -still, though the world has turned coldly from him.</p> - -<p>Love purifies the heart from self; it strengthens -and ennobles the character, gives higher motives and -a nobler aim to every action of life, and makes both -man and woman strong, noble, and courageous; and -the power to love truly and devotedly is the noblest -gift with which a human being can be endowed, but -it is a sacred fire and not to be burned before idols. -Disinterested love is beautiful and noble. How high -will it not rise! How many injuries will it not forgive! -What obstacles will it not overcome, and what -sacrifices will it not make rather than give up the -being upon which it has been once wholly and truthfully -fixed!</p> - -<p>It is difficult to know at what moment love begins; -it is less difficult to know it has begun. A thousand -messengers betray it to the eye. Tone, act, attitude, -and look, the signals upon the countenance, the electric -telegraph of touch, all betray the yielding citadel. -And there is nothing holier in this life of ours than -the first consciousness of love, the first fluttering of -its silken wings, the first rising sound of that wind -<span class="pagenum"><a name="Page_399" id="Page_399">{399}</a></span> -which is so soon to sweep through the soul to purify -or to destroy. Love is thus a power, potent for good, -but, debased and corrupted, is as potent for evil. -If it brings joys it may also conduce to exquisite -anguish. A disappointment in love is more hard to -get over than any other; the passion itself so softens -and subdues the heart that it disables it from struggling -or bearing up against the woes and distresses -which befall it. The mind meets with other misfortune -in her whole strength; she stands collected -within herself and sustains the shock with all the -force which is natural to her. But a heart crossed -in love has its foundation sapped, and immediately -sinks under the weight of accidents that are disagreeable -to its favorite passion.</p> - -<p>When time brings us to the resting-places of -life—and we all expect them, and, in some measure, -attain them—when we pause to consider its ways -and to study its import, we then look back over the -waste ground which we have left behind us. Is a -bright spot to be seen there? It is where the star -of love has shed its beams. Is there a plant, a -flower, or any beautiful thing visible? It is where -the smiles and tears of affection have been spent—where -some fond eye met our own, some endearing -heart was clasped to ours. Take these away and -what joy has memory in retrospection, or what delight -has hope in future prospects? The bosom -which does not feel love is cold; the mind which -does not conceive it is dull; the philosophy which -does not accept it is false; and the only true religion -<span class="pagenum"><a name="Page_400" id="Page_400">{400}</a></span> -in the world has pure, reciprocal, and undying love -for its basis. The loves that make memory happy -and home beautiful are those which form the sunlight -of our earlier years; they beam gratefully along -the pathway of our mature years, and their radiance -lingers till the shadows of death darken them all together.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Courtship</h2> - -<div class="image-center"> - <img src="images/ch-408.jpg" width="110" height="20" alt="Courtship"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is an unfortunate tendency in human nature -to treat with levity many questions most -vitally affecting man's real happiness. Thus in -the questions of love, courtship, and marriage—questions -than which none could be more important—it -is to be deeply regretted that men and women do -not more carefully consider the wisdom of their course, -do not reflect whether they are guided by the light -of calm, sober sense or are leaving things to impulse.</p> - -<p>It has been wisely but sadly said that years are -necessary to cement a friendship; but months, and -sometimes weeks, and even days, are sufficient to -prepare for that holier state of matrimony. From -false regard to public opinion, or as a matter of convenience, -or for the mere purpose of securing a home -and being settled in life, thousands enter into the -most sacred of human relationships with no such -feelings as will enable them to bear the burdens -which it brings.</p> - -<div class="image-center"> - <img src="images/pl-409.jpg" width="351" height="500" alt="The Vow"/> - <div class="caption"> - <p class="x-small">Engraved & Printed by Illman Brothers.</p> - <p class="sans-serif">THE VOW.</p> - </div> -</div> - -<p><span class="pagenum"><a name="Page_401" id="Page_401">{401}</a></span> -Love and courtship should be to wedded love -what a blossom is to the perfected fruit. The power -of this love must be measured, not by its intensity, -but by its effects—by its beneficence in bringing into -play a higher range of motives, by the facilities it -unfolds, by its skill in harmonizing different natures. -Not once in a hundred times do two natures brought -side by side harmonize in every part. Of nothing -are people more ignorant than of human nature. -Very rich and fruitful natures are often side by side -with very barren ones; noble ones, with those that -are sordid; exquisitely sensitive, with those coarse -and rude. This is a consequence to be foreseen from -the want of thought evinced by people when about -to marry.</p> - -<p>Many counsel the young not to expect too much -from love. That is an evil philosophy, however, which -advises to moderation by undervaluing the possibilities -of a true and glorious love. Happiness in this -life depends more upon the capacity of loving than -on any other single quality. If men lose all the -treasures of love, it does not prove that the treasure -is not to be found, but that they have not sought -aright. In love there are many apartments; but not -to selfishness, sensuality, or arrogance will love yield -its richest treasures. True love is social regeneration. -It is a revolution ending with a new king, and -a reconstruction of the soul.</p> - -<p>The way of selfishness is self-seeking; that of -love, self-sacrifice. It is this self-sacrificing spirit of -love that can alone perpetuate its influence and establish -<span class="pagenum"><a name="Page_402" id="Page_402">{402}</a></span> -its worth and blessedness. True wisdom, then, -will say to the young, Love, but love not blindly. -Justice is represented as blind, in order that, under -no circumstances, can she swerve one hair's-breadth -from the right, from personal favor or prejudice; but -Love, on the contrary, should use his eyes to the -fullest extent, in order that, in days of courtship, no -stumbling-block may be left to become a torment -after marriage.</p> - -<p>A moment's consideration will show how utterly -repugnant it is to all manly feelings to jest in this -matter. It is one of the most serious concerns of -life. Your weal or woe and the weal or woe of those -who shall come after you, and the influence you shall -exert upon the world, depend, in a great measure, -upon the wisdom and virtue with which you conduct -your preparation for marriage. All true minds see -the manifest impropriety of jesting about the most -delicate, serious, and sacred relation and feeling of -human experience. The whole tendency of such -lightness is to cause the marriage relation to be -lightly esteemed and the true aim of courtship to be -lost sight of. Until it is viewed in its true light, -with that sober earnestness which the subject demands, -courtship will be nothing else than a grand -game of hypocrisy, resulting in misery the most -deplorable.</p> - -<p>Courtships are sweet and dreamy thresholds of -unseen temples, where half the world has paused in -couples, talked in whispers under the moonlight, -passed on, but never returned. It should be to all -<span class="pagenum"><a name="Page_403" id="Page_403">{403}</a></span> -but the entrance to scenes of happiness and content. -But, alas! in the history of many we know that such -is not the case. We have been but poor observers -if we fail to recognize that marriage is not necessarily -a blessing. It may be the bitterest curse; it may -sting like an adder and bite like a serpent. Its -bower is as often made of thorns as of roses. It -blasts as many sunny expectations as it realizes, and -an illy mated human pair is the most woeful picture -of wretchedness that is presented in the book of life; -and yet such pictures are plenty.</p> - -<p>It becomes all young men and women, who are -standing where the radiant beams of love are just -beginning to gild the pathway before them, to endeavor -to ascertain, with the aid of others' experience, -with calm and careful consideration, with an -appeal for guidance from on high, whether the person -he or she proposes to unite their destiny to is the -one with whom, of all the world, they are best -adapted to make the journey. If, as the result of -such reflection, they are convinced that the choice is -wise, they may with confidence proceed to take upon -themselves the duties and privileges of the marriage -relation. But if such observation shows that they -have heretofore erred, as they value their future happiness -and the happiness of others, let them stop -before the vow is said that indissolubly unites their -fate with another's.</p> - -<p>Marriage should be made a study. Every youth, -both male and female, should so consider it. It is -the grand social institution of humanity. Its laws -<span class="pagenum"><a name="Page_404" id="Page_404">{404}</a></span> -and relations are of momentous importance to the -race. Should it be entered blindly, in total ignorance -of what it is, what its conditions of happiness are? -The object of courtship is not to woo; it is not to -charm, gratify, or please, simply for the present -pleasure. It is simply for the selection of a life companion—one -who must bear, suffer, and enjoy life -with us in all of its forms; in its frowns as well as -smiles, joys, and sorrows—one who will walk pleasantly, -willingly, and confidingly by our side through -all the intricate and changing vicissitudes incident to -mortal life.</p> - -<p>What is to be sought is a companion, a congenial -spirit, one possessed of an interior constitution of -soul similar to our own, of similar age, opinions, -tastes, habits, modes of thought and feeling. A congenial -spirit is one who, under any given combination -of circumstances, would be affected, feel, and act as -we ourselves would; it is one who would approve -what we approve and condemn what we condemn, -not for the purpose of agreeing with us, but of his or -her own free will. This is a companion who is already -united to us by the ties of spiritual harmony, which -union it is the object of courtship to discover.</p> - -<p>Courtship, then, is a voyage of discovery or a -court of inquiry, established by mutual consent of the -parties, to see wherein and to what extent there is a -harmony existing. If in all these they honestly and -harmoniously agree, and find a deep and thrilling -pleasure in their agreement, find their union of sentiment -to give a charm to their social intercourse; if -<span class="pagenum"><a name="Page_405" id="Page_405">{405}</a></span> -now they feel that their hearts are bound as well as -their sentiments in a holy unity, and that for each -other they would live and labor and make every personal -sacrifice with gladness, and that without each -other they know not how to live, it is their privilege, -yes, their <i>duty</i> to form a matrimonial alliance.</p> - -<p>The true companion has to be sought for. She -does not parade herself as store goods. She is not -fashionable. Generally she is not rich. But, oh! -what a heart she has when you find her—so large -and pure and womanly. When you see it you wonder -if those showy things outside were really women. -Courtship is the brilliant scene in the maiden life of a -woman. It is to her a garden where no weeds mingle -with the flowers, but all is lovely and beautiful to the -sense. It is a dish of nightingales served up by -moonlight to the mingled music of many tendernesses -and gentle whisperings and eagerness, that does not -outstep the bounds of delicacy.</p> - -<p>Courtship is the first turning point in the life of -a woman, crowded with perils and temptation. The -rose tints of affection dazzle and bewilder the imagination, -and while always bearing in mind that life -without love is a wilderness, it should not be overlooked -that true affection requires solid support. -Discretion tempers passion, and it is precisely this -quality which oftener than any other is found to be -absent in courtship. Young persons require wise -counselors. They should not trust too much to the -impulse of the heart, nor be too easily captivated by -a winning exterior.</p> - -<p><span class="pagenum"><a name="Page_406" id="Page_406">{406}</a></span> -In the selection of a wife a pure, loving heart -and good common sense are many times more valuable -than personal beauty or wealth. Once installed -in the affections of such a lady, you have a life claim -on her good offices. No sacrifice she can make is -too great, no adversity so stern that it can shake -her firmness or hopefulness. Such a woman is a -helpmeet as the Creator designed a wife to be. It -is an error, which has proved fatal to many young -lives, to marry one whom you consider your inferior -in mind or body. A wife has the power to make or -destroy the home, and a weak heart and shallow -brain can never have the former effect.</p> - -<p>There can be no such a thing as interchange of -sentiment where she does not appreciate your highest -thoughts. Can you reveal to her the sacred -treasures of mind, which lie hidden from the careless -gaze of others, and be assured of her sympathy? -Can she walk hand in hand with you as her equal, -honored above all women? Is she fit to sit in your -household as a shining light, respected for her gentle -dignity and the wisdom of her management and conversation? -The quiet, reserved girl does not always -possess these qualifications; neither does the bright, -gay creature, whose presence throws a halo over her -surroundings. The poor are no more likely to have -the proper gifts and trainings than those who never -knew a wish ungratified. But any woman of noble -principles, a warm heart, and good common sense -to guide her can easily reach the standard.</p> - -<p>There is equal danger before the young lady in -<span class="pagenum"><a name="Page_407" id="Page_407">{407}</a></span> -her choice of a husband. Young men inclined to -intemperate habits, even but slightly so, as they have -not sufficient moral stamina to enable them to resist -temptation even in its incipient stages, and are consequently -deficient in self-respect, can not possess that -pure, uncontaminated feeling which alone capacitates -a man for rightly appreciating the tender and loving -nature of a true woman.</p> - -<p>It is equally fatal for a woman to marry a man who -is her inferior. She of necessity descends to his level. -Being his superior in every good sense of the word, -she can not have for him that high feeling of regard -which every wife should have for her husband. Lacking -that, love too soon fades away, and only the duties -of married life remain; its pleasures are all gone. -What is wanted in both is a true companion; not one -who possesses wealth, not necessarily the possessor -of a scholastic education, but one who has a pure, -warm heart and good common sense.</p> - -<p>A true courtship is with all a beautiful sight. -Only the coarse and illiterate can there see aught -for ridicule or unseemly jest. It is the flowing together -of two separate lives that have heretofore -been divided, now mysteriously brought together to -flow on through all time, and only God in his infinite -wisdom knows how far in the shadowy hereafter.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_408" id="Page_408">{408}</a></div> - -<h2>Marriage</h2> - -<div class="image-center"> - <img src="images/ch-418.jpg" width="110" height="20" alt="Marriage"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -marriage ceremony is one of the most interesting -and solemn spectacles that social life -presents. To see two rational creatures, in the -glow of youth and hope which invests life in a -halo of happiness, appear together and acknowledge -their preference for each other, voluntarily -enter into a league of perpetual friendship and amity, -and call on all to witness the sanctity of their vows, -awakens deep feeling in the hearts of all beholders. -A holy influence is felt to pervade the place; the -spirit of the hour is sacramental.</p> - -<p>Though mirth may abound before and after the -irrevocable formula is spoken, yet at that particular -point of time there is a shadow on the most laughing -lip, a moisture in the firmest eye; and it may well -be so. To think of the endearing relations, and the -important consequences which are to flow from it as -the couple walk side by side through life, participating -in the same joys and sharing the same sorrows, -two weak, frail human natures thus taking upon themselves, -in the sight of God and man, the weighty -duties of a new and untried state of existence, exerts -a solemn influence on all.</p> - -<p>All pictures of human happiness represent sorrow -in the background. Thus the wedding ceremony. -True, it is considered an occasion of great joy; but -there remains the thought, the smile that kindles to -ecstasy at their union will at last be quenched in the -<span class="pagenum"><a name="Page_409" id="Page_409">{409}</a></span> -tears of the survivor. Man may unite, but death -only separates. If from this proceed some of the -deepest joys of life, from hence also come not unfrequently -the deepest sorrows.</p> - -<p>There is no one thing more lovely in this life, -more full of the divinest courage, than when a young -maiden—from her past life; from her happy childhood, -when she rambled over every field and moor -around her home; when a mother anticipated her -wants and soothed her little cares; when brothers -and sisters grew from merry playmates to loving, -trustful friends; from the Christmas gatherings and -romps, the festival in bower or garden; from the -rooms sanctified by the death of relatives; from the -holy and secure background of her early life—looks -out into a dark and unknown future, away from all -that, and yet unterrified, undaunted, undertakes the -journey, with a trusting confidence in the one beside -her. Buoyed up with the confidence of requited love, -she bids a fond and grateful adieu to the life that is -passed, she turns with excited hopes and joyful anticipations -of happiness to what is to come.</p> - -<p>Then woe to the man who can blast such hopes, -who can break the illusions that have won her, and -destroy the confidence which his love inspired! Marriage -offers the most effective opportunity for spoiling -the life of another. Nobody can debase, harass, and -ruin a woman as her own husband, and nobody can -do a tithe as much to chill a man's aspiration for -good, to paralyze his energies, as his wife; and a -man is never irretrievably ruined in his prospects till -<span class="pagenum"><a name="Page_410" id="Page_410">{410}</a></span> -he marries a bad woman. Perhaps there is no hour -in the life of a man or woman more potential for weal -or woe than the marriage hour. That is the hour -from whence most men can date their success or failure; -for while nothing is a greater incentive to a -man to put forth all his exertions than for the sake -of his wife, and while her society is the place where -he forgets the cares of the world, and in its quiet rest -finds new courage to take up life's load, yet has a -wife equal power for ill.</p> - -<p>Be a man ever so ambitious, energetic, or industrious, -yet with a careless or spendthrift wife his best -efforts for success are vain. And nothing will sooner -discourage a man than a wife too ignorant or too -careless to understand, appreciate, and sympathize -with his efforts. And for the woman, too, it is at -once the happiest and saddest hour of her life. It is -the promise of future bliss, raised on the death of all -present enjoyment. She quits her home, her parents, -her companions, her occupation, her amusements, -her every thing upon which she has hitherto -depended for comfort, for affection, for kindness, for -pleasure.</p> - -<p>With the marriage ceremony she enters a new -world; but it is with her a world from whence she -can not return. If the man of her choice be an upright, -pure man, with manly traits of character, industrious -and honest, in the majority of cases she is to -blame if it be not to her a world of happiness. But -if she has erred, and she finds herself bound for life -with one inferior to her, or who is enslaved to habit -<span class="pagenum"><a name="Page_411" id="Page_411">{411}</a></span> -or temper, or destitute of manly attributes, God help -her! Her future is full of misery.</p> - -<p>A man's moral character is necessarily powerfully -influenced by his wife. A lower nature will drag -him down, as a higher one will lift him up. The -former will deaden his sympathies, dissipate his energies, -and distort his life, while the latter, by satisfying -his affections, will strengthen his moral nature, -and, by giving him repose, tend to energize his intellect. -Not only so, but a woman of high principle -will insensibly elevate the aim and purpose of her -husband, as one of low principles will unconsciously -degrade them. In the course of life we may see even -a weak man display real public virtue, because he -had by his side a woman of noble character, who -sustained him in his career, and exercised a fortifying -influence on his views of public duty; while, on the -contrary, all have often witnessed men of grand and -generous instincts transformed into vulgar self-seekers -by contact with women of narrow natures, devoted -to an imbecile love of pleasure, and from whose -minds the grand motive of duty was altogether absent. -As wives may exercise a great moral influence -upon their husbands, so, on the other hand, there are -few men strong enough to resist the influence of a -lower character in a wife. If she does not sustain -and elevate what is highest in his nature, she will -speedily reduce him to her own level. Thus a wife -may be the making or unmaking of the best of men.</p> - -<p>It is by the regimen of the domestic affections -that the heart of man is best composed and regulated. -<span class="pagenum"><a name="Page_412" id="Page_412">{412}</a></span> -The home is the woman's kingdom, her state, her -world where she governs by affection, by kindness, -by the power of gentleness. There is nothing which -so settles the turbulence of a man's nature as his -union in life with a high-minded woman. There he -finds rest, contentment, and happiness—rest of brain -and peace of spirit. He will also often find in her -his best counselor; for her instinctive tact will usually -lead him right, where his own unaided reason might -be apt to go wrong.</p> - -<p>The true wife is a staff to lean upon in times of -trial and difficulty, and she is never wanting in sympathy -and solace when distress occurs or fortune -frowns. In the time of youth she is a comfort and -an ornament of man's life, and she remains a faithful -helpmate in maturer years, when life has ceased to -be in anticipation, and we live in its realities. Of all -the institutions that effect human weal or woe on -earth none is more important than marriage. It is -the foundation of the great social fabric, and conceals -within its mystic relations the coiled secrets of the -largest proportion of happiness and misery connected -with the lot of man.</p> - -<p>Marriage, to be a blessing, must be properly entered. -It has its fundamental laws, which must be -obeyed. It is not a mysterious, wonder-working institution -of the Almighty, which can not be studied -by the common mind, but a simple necessity laid in -man's social nature, which may be read and understood -of all men who will investigate that nature. -The reasons for every enjoyment of the matrimonial -<span class="pagenum"><a name="Page_413" id="Page_413">{413}</a></span> -life may be understood before entering upon its -relations. The conditions upon which its joys and -advantages are realized may be learned beforehand. -It should not be entered in blindness, but rather in -the daylight of a perfect knowledge of its rules and -regulations, its promises and conditions, its laws and -privileges, so that no uncertainty shall attend its -realization, no unhappy revealments shall follow a -knowledge of its reality.</p> - -<p>Marriage, then, should be made a study. Every -youth, both male and female, should so consider it. -It is the grand social institution of humanity. Its -laws and relations are of momentous importance to -the race. Shall it be entered blindly, in total ignorance -of what it is, what its conditions of happiness -are? Its relations involve some of the most stern -duties and acts of self-denial that men are called -upon to perform. Shall youth enter upon its relations -without a knowledge of these duties? For all -the professions, trades, and callings in life men and -women prepare themselves by previous attention to -their principles and duties. They study them,—devote -time and money to them. Every imaginable -case of difficulty or trial is considered and duly disposed -of according to the general principles of the -trade or profession. But marriage—incomparably -the most important and holy relation of life, involving -the most sacred responsibilities and influences, -social, civil, and religious, that bear upon men—is -entered upon in hot haste or blind stupidity, by a -great majority of youth.</p> - -<p><span class="pagenum"><a name="Page_414" id="Page_414">{414}</a></span> -No young man has any right to ask a young -woman to enter the matrimonial bonds with him till -he is thoroughly acquainted with the female constitution -and character. Woman loves the strong, the -resolute, and the vigorous in man. To these qualities -she looks for protection. Under the shadow of -their wings she feels secure. But she wants them -blended with the tender, the sensitive, and the lofty -in sentiment. Her companionship, her joy, she finds -in these sentiments. Where she finds these she pours -the full tides of her loving soul, and willingly enters -the bower of conjugal felicity. He who knows not -her nature knows not how to gratify and satisfy that -nature. So woman should know the nature of man. -The rough world often makes him appear what he is -not. He has a vein of tenderness below the sternness -of his worldly manners which woman should -know how to penetrate and bring for her own, as -well as for his, proper enjoyment. It is in this strata -of tenderness that she finds her true companionship -with him, and he with her. If she is ignorant of his -nature she knows not how to supply his wants or -answer the calls of that nature. Thus we see most -clearly the necessity of a thorough study of this -whole subject by every youth. It is ignorance in -these matters that causes a great amount of matrimonial -infelicity.</p> - -<p>Some are disappointed in marriage because they -expect too much from it; but many more because -they do not bring into the copartnership their fair -share of cheerfulness, kindness, forbearance, and -<span class="pagenum"><a name="Page_415" id="Page_415">{415}</a></span> -common sense. Their imagination has pictured a -condition of things never experienced on this side of -heaven, and when real life comes with its troubles -and cares there is a sudden wakening up as from a -dream. Or, they look for something approaching -perfection in their chosen companion, and discover -by experience that the fairest of characters have -their weaknesses. Yet it is often the very imperfection -of human nature, rather than its perfections, that -makes the strongest claims on the forbearance and -sympathy of others and, in affectionate and sensible -natures, tends to produce the closest unions.</p> - -<p>Marriage is the source from whence originates, -as from a radiant point, the most beautiful glories of -life, and also the deepest cares. Talk as we will of -marriage, it is a real affair—it abounds in homely -details. The joys of the wedding morn are quickly -followed by the anxious cares of daily life. But -if entered understandingly, and lived as becomes -thoughtful, considerate human beings, each of whom -tries to bear with the other's infirmities, and to consider -the other's happiness as paramount with their -own, it then becomes a delightful scene of domestic -happiness, to which all true men and women look -forward as the condition of life most consonant to -their true happiness.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_416" id="Page_416">{416}</a></div> - -<h2>Single Life</h2> - -<div class="image-center"> - <img src="images/ch-426.jpg" width="135" height="20" alt="Single Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">In</span> -the minds of nearly all properly constituted individuals -there exists the hope and expectation -of marriage. This is in accordance with the law -of God as written in our physical being, and the -young man who marries not, save in a few exceptional -cases, arising out of ill health, deformity, or -eccentricity of character, fails in one of the most -palpable duties of life. He deprives himself of life's -most refined and exalted pleasures, of some of its -strongest incentives to virtue and activity, sets an -example unworthy of imitation, and fails to do much -good that he might do in society. Moreover, he -leaves one who might have made him a happy and -useful companion to pine in maidenhood of heart -through all the weary days of life.</p> - -<p>A single life is not without its advantages, while -a married one that fails of accomplishing its true end -is the acme of earthly wretchedness. It is eminently -proper to prepare for marriage, since this is designed -by the Almighty Author to promote the health, happiness, -purity, and real greatness of our species. -But it is an error to fancy that you can not be truly -happy in a single state, or hastily to assume the responsibilities -of married life without due consideration. -There is many a wife who, having married -hastily and with a lack of due caution, has buried -her hopes even of happiness deep in a grave of despair. -And many a man who married without due -<span class="pagenum"><a name="Page_417" id="Page_417">{417}</a></span> -thought and consideration can date from that hour -the death of his ambitious purposes, and in the disappointments -of married life lose sight of the glorious -hopes which inspired him while single.</p> - -<p>If the greatest happiness, and perhaps the only -real and genuine kind, is to be found in the blessings -of chaste and devoted love, yet matrimony, it must -be acknowledged, is chargeable with numberless -solicitudes and responsibilities; and if it often causes -the heart to exult in joy, it as frequently makes it -throb with pain. If it does not fall to your lot to -participate in the delights and pleasures of a happy -and reciprocal union of hearts; if destiny has restricted -your sympathies and thwarted your desires, -and consigned you, perhaps unwillingly, to solitude and -celibacy; if you are only a neutral spectator of those -scenes wherein great artifice and deception, unfairness -and insincerity are too often practiced, and often -hearts are won, but happiness lost, you may console -yourself that there are many positive advantages in -being alone. The command of time and freedom -from many cares should open the way to new and -beneficial sources of pastime and usefulness sufficient -to reconcile you to your condition, and to make -it as enviable as that of those who have more incumbrances -but less ease, and who sometimes act as if -the world was made for matrimony and nothing else.</p> - -<p>From the actions and conversations of some -people you would suppose that marriage was the -chief end of life, which view is altogether degrading -and debasing in its tendency. For while admitting -<span class="pagenum"><a name="Page_418" id="Page_418">{418}</a></span> -that it is, indeed, that state of life most becoming the -dignity and happiness of man, yet it is not true that -single life does not present fields of usefulness and -honor, and that, above all things, it is true wisdom to -remain single to the end of your days, unless you are -satisfied that it is advisable to unite your destiny with -that of another.</p> - -<p>Marriage has a great refining and moralizing -tendency. When a man marries early and uses -prudence in choosing a suitable companion, he is -likely to lead a virtuous, happy life; but in an unmarried -state all alluring vices have a tendency to -draw him away. Marriage renders a man more virtuous -and more wise. An unmarried man is but -half of a perfect being, and it requires the other -half to make things right; and it can not be expected -that in this imperfect state he can keep -straight in the path of rectitude any more than that -a boat with one oar can keep a straight course. -Marriage changes the current of a man's feelings, -and gives him a center for his thoughts, his affections, -and his acts.</p> - -<p>There are exceptions to every rule; but the -chances are that the young man who marries will -make a stronger and better fight all through life than -he who remains single. The reason of this is not -difficult to find. A man will not put forth all his -energies who has not something outside of self to -draw him on and to incite him to put forth his best -exertions. He also feels the lack of a home, which -tends to round out life. He may, indeed, have a -<span class="pagenum"><a name="Page_419" id="Page_419">{419}</a></span> -place to eat, a place to sleep, and, for that matter, all -the luxury that money can buy; but we have long -since learned that money will not buy every thing. -It is utterly beyond its power to purchase a home and -the treasures of love. This the unmarried man can -not obtain. He may be courted for his money; he -may eat, drink, and revel; and he may sicken and die -in a hotel or a garret, with plenty of attendants -about him. But, alas! what are attendants, waiting -like so many cormorants for their prey, as compared -with those whose hearts are knit to him by the strong -ties of family relationship.</p> - -<p>If marriage increases the cares it also heightens -the pleasures of life. If it, in some instances, dampens -the enthusiasm and seems a hindrance to success -in countless instances it has proved to be the incentive -which has called forth the best part of man's -nature, roused him from selfish apathy, and inspired -in him those generous principles and high resolves -which have caused all his after life to be replete with -kindly acts, and himself to develop into a character -known, loved, and honored by all within the sphere -of its influence.</p> - -<p>Jeremy Taylor, in contrasting single life with -married life, says, in his quaint style: "Marriage is -a school and exercise of virtue, and though marriage -hath cares, yet single life hath desires which are more -troublesome and more dangerous, and often end in -sin; while the cares are but exercises of piety, and -therefore, if single life hath more privacy of devotion, -yet marriage hath more variety of it, and is an exercise -<span class="pagenum"><a name="Page_420" id="Page_420">{420}</a></span> -of more grace. Marriage is the proper scene -of piety and patience, of the duty of parents, and the -charity of relations; here kindness is spread abroad, -and love is united and made firm as a center.</p> - -<p>"Marriage is the nursery of heaven. The virgin -sends prayers to God, but she carries but one soul -to him; but the state of marriage fills up the number -of the elect, and hath in it the labor of love and the -delicacies of friendship, the blessings of society, and -the union of hearts and hands. It hath in it more -safety than single life hath; it hath more care; it is -more merry and more sad; it is fuller of joys and -sorrows; it lies under more burdens, but it is supported -by all the strength of love and charity, which -makes those burdens delightful. Marriage is the -mother of the world, and preserves kingdoms, and -fills cities and churches and heaven itself, and is that -state of good things to which God hath designed the -present constitution of the world."</p> - -<p>Though a great deal can be urged against marriage -at too early an age, or against hasty and injudicious -marriages, still there arrives a time in the life -of every individual when it would be a great deal -wiser for him to marry than to remain single. And -we suppose that the number of bachelors who remain -single all their life is exceedingly small; comparatively -few of them die unmarried. When least -expected they contract matrimonial alliances, thereby -ofttimes disappointing numerous <i>protégés</i>, who have -been confidently expecting that they would come in -for the property. And the chances are against such -<span class="pagenum"><a name="Page_421" id="Page_421">{421}</a></span> -marriages being happy, for it is more one of convenience, -both on his part and that of his wife. She -probably takes him because he is wealthy and can -provide her with a first-rate establishment. He probably -marries her because he is insufferably lonely -and wishes to have a home of his own, where, if he -can not do every thing as he likes, he is certain of -a real welcome.</p> - -<p>Though many of the most pathetic sorrows of life -are caused by the endearing relations existing, by -marriage, between the suffering one and another, yet -deep in the heart of many who walk through life -alone, unattended by the sympathy of a loving companion,</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse indent10">"Lies</div> - <div class="verse">Deeply buried from human eyes"</div> - -</div> -</div> -</div> - -<p class="nodent">some of the deepest and most soul-pervading griefs -that humanity knows of. Perhaps that old man, now -so cross and fretful, whom we call "old bachelor," -even now has a mistiness come in his eye and a -pathetic tremor in his tongue as he looks at a faded -picture, to him too sacred for the curious gaze of -others—a picture whose limning has faded as the real -one faded long ago under the coffin lid. And there -are, no doubt, many whom we call selfish, proud, -cold-hearted men who once were as warm-hearted -and generous as any could wish, who once poured -out all the wealth of their affections on one unworthy -of them, the discovery of which changed their whole -nature.</p> - -<p>There are women whom the world calls single, -<span class="pagenum"><a name="Page_422" id="Page_422">{422}</a></span> -who are as truly wedded to a tear-stained package -as if it really were the being it represents to them—who -live in the old, sweet time those missives once -belonged to, and who keep their hearts apart from -the dull reality that makes up the present world. -Years may have passed, and nothing remains the -same except the dear dream that never knew reality, -yet, held in their love-life by their fragile paper -bonds, they still dwell in that fair, unsubstantial -Spring-time, while Autumn fades and Winter, cold -and dreary, reigns in all the outer world.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Married Life</h2> - -<div class="image-center"> - <img src="images/ch-432.jpg" width="160" height="20" alt="Married Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -marriage institution is the bond of social -order, and if treated with due respect, care, -and consideration greatly enhances individual -happiness and consequently general good. The -Spartan law punished those who did not marry, those -who married too late, and those who married improperly. -Though positive law has long since ceased -to exercise any discretion as to whether a person -marries or remains single, yet, as the foundation of -marriage is fixed in the law of God, written in our -physical being, it follows that it is none the less true -now than in the morning of time that it is "not good -for man to be alone." For ages history has shown -that the permanent union of one man with one woman -establishes a relation of affection and interest which -<span class="pagenum"><a name="Page_423" id="Page_423">{423}</a></span> -can in no other way be made to exist between two -human beings. Hence marriage, both from a theoretical -and a practical point of view, becomes to him -an aid in the stern conflicts of life.</p> - -<p>Many a man has risen from obscurity to fame -who in the days of his triumphant victory has freely -and gracefully acknowledged that to the sympathy -and encouragement of his wife during the long and -weary years of toil he owed very much of his achieved -success. The good wife! How much of this world's -happiness and prosperity is contained in the compass -of these two short words! Her influence is immense. -The power of a wife for good or for evil is -altogether irresistible. Home must be the seat of -happiness or it must be forever unknown. A good -wife is to a man wisdom and courage, strength and -endurance; a bad one is confusion and weakness, -discomfiture and despair. No condition in life is -hopeless when the wife possesses firmness, decision, -energy, and economy. There is no outward prosperity -which can counteract indolence, folly, and extravagance -at home. No spirit can long resist bad -domestic influences.</p> - -<p>Man is strong, but his strength is not adamant. -He delights in enterprise and action; but to sustain -him he needs a tranquil mind and a whole heart. -He expends his moral force in the conflicts of the -world. In the true wife the husband finds not affection -only, but companionship—a companionship with -which no other can compare. The family relationship -gives retirement with solitude, and society without -<span class="pagenum"><a name="Page_424" id="Page_424">{424}</a></span> -the rough intrusion of the world. It plants in -the husband's dwelling a friend who can bear his -silence without weariness; who can listen to the details -that affect his interests or sympathy; who can -appreciate his repetition of events, only important as -they are embalmed in the heart.</p> - -<p>Common friends are linked to us by a slender -thread. We must reclaim them by ministering to -their interests or their enjoyments. What a luxury -it is for a man to feel that in his home there is a -true and devoted being, in whose presence he may -throw off restraint without danger to his dignity, he -may confide without fear of treachery, and be poor or -unfortunate without fear of being abandoned. If in -the outer world he grows weary of human selfishness, -his heart can safely trust in one whose indulgence -overlooks his defects.</p> - -<p>The treasure of a wife's affection, like the grace -of God, is given, not bought. Gold is power. It -can sweep down forests, raise cities, build roads, and -deck houses; but wealth can not purchase love and -the affections of a wife. If any husband has failed to -estimate the affections of a true wife, he will be likely -to mark their value in his loss, when the heart that -loved him is stilled by death. Is man the child of -sorrow, and do afflictions and distresses pour their -bitternesses into his cup? How are his trials alleviated, -his sighs suppressed, his corroding thoughts -dissipated, his anxieties and fears relieved, his gloom -and depression chased away by her cheerfulness and -love! Is he overwhelmed by disappointments and -<span class="pagenum"><a name="Page_425" id="Page_425">{425}</a></span> -mortified by reproaches? There is one who can hide -his faults from her eyes, and can love without up-braiding.</p> - -<p>A judicious wife is constantly exerting an influence -for good over her husband. She is, so to -speak, the wielder of the moral pruning knife, and is -constantly snipping off from her husband's moral nature -little twigs that are growing in the wrong -direction. Intellectual beings of different sexes were -surely intended by their Creator to go through the -world thus together, united not only in hand and -heart, but in principles, in intellect, in views, and in -dispositions, each pursuing one common and noble -end—their own improvement and the happiness of -those around them by the different means appropriate -to their situation, mutually correcting, sustaining, -and strengthening each other, undegraded by all practices -of tyranny on the one hand and deceit on the -other, each finding a candid but severe judge in the -understanding, and a warm and partial advocate in -the heart, of their companion.</p> - -<p>A great deal has been said in a cynical way -about the immense number of unhappy marriages. -There is so much said on this subject that it is easy -to forget that for every instance of complaint there -are thousands of beneficent and prosperous unions -of which the world never hears. It is natural that -the evil attracts the most attention. Men and -women whose married life is full of good and helpfulness -do not often feel an impulse to defend the -system under which they live. Sometimes we hear -<span class="pagenum"><a name="Page_426" id="Page_426">{426}</a></span> -both sexes repine at their change, relate the happiness -of their earlier years, blame the folly and rashness -of their own choice, and warn others against -the infatuation. But it is to be remembered that the -days which they so much wish to call back are the -days not only of celibacy, but of youth—the days of -novelty and of improvement, of ardor and of hope, -of health and vigor of body, of gayety and lightness -of heart. It is not easy to surround life with any -circumstances in which youth will not be delightful; -and we are afraid that, whether married or single, -we shall find the vesture of terrestrial existence more -heavy and cumbersome the longer it is worn.</p> - -<p>It is human to see only the good side of any thing -that is past and gone. Life is so full of disappointments -that whenever in mature years we recall past -days, our present state, being present reality, always -suffers by comparison with the past. It would be -well to calmly reflect on what happiness in married -life depends. There is a great deal of mischief -wrought in the world by the common understanding -of the phrase "mismated." Many apparently act as -if all the ills of married life could be explained by a -convenient use of that word.</p> - -<p>It is arrogant folly to suppose that so much misery -and wrong, so much selfishness and cruelty, so -much that is low, animal, and unlovely in the lives -of men and women, results from their being "mismated." -They have, in the majority of cases, mistaken -the cause of their trouble. These men and women -are undeveloped, exacting, selfish, proud. They -<span class="pagenum"><a name="Page_427" id="Page_427">{427}</a></span> -have undisciplined tempers, and they are accustomed -to think of happiness for themselves as the chief end -of marriage. No magic of "mating" would make -the lives of such people very high or perfect.</p> - -<p>Nowhere does it prove so powerfully true as in -married life, that your happiness is found in consulting -the happiness of another. We are too prone to -trust to specific treatment for particular evils. The -real problem of happiness in married life is not difficult -of solution if only sought with a spirit of willingness -to learn the truths. There are no short roads -to happiness. The men and women who marry must -somehow acquire thoughtfulness, self-control, consideration -for others, patience, and the other qualities, -without which life is unendurable in any relations we -know of. All candid persons will so readily admit -this, that marriage speedily becomes a school for the -exercise of virtue, and is the source and nurse of -many of the best qualities in the life of man or -woman.</p> - -<p>It is indeed wonderful that marriage does so -much for them, and has such power to lift up their -lives to light and beauty. The man who remains -single to the end of his days can not well help growing -cynical, cold, and selfish. By nature he may be -as warm-hearted, as full of generous impulses, as any, -but he has only himself to care for. He has never -felt the necessity of striving to make happy the life -of another. He has never known what it is to have -a woman's heart, full of womanly tenderness and -strength, affection, sympathy, and encouragement, -<span class="pagenum"><a name="Page_428" id="Page_428">{428}</a></span> -looking to him for love and happiness, for protection -and comfort; has never learned the lesson of patience -as it is learned in bearing with the faults of a loved -one. He has never known what it is to have a little -child turn to him as the source of consolation for its -childish troubles and sorrows. It can not but follow -that, lacking all the bitter-sweet experience of married -life, he shall in that degree fail of being a complete -man.</p> - -<p>True, there are natures that, whether married or -single, would only develop into the cold, hard-hearted -disposition; but that does not at all detract from the -fact that marriage does thus tend to make life more -replete with kindness and manly attributes than -celibacy. Every man feels the need of a home, and -there is no more sorrowful sight than to see a man -bent with the weight of years, who is homeless and -has no friends united to him by family ties. There -can not be a home without the institution of marriage. -Think for a moment how much of the joy -and sorrow of life is connected with the word home. -What visions of hopes, what days of joy, what seasons -of sorrow, does it not recall? All the lights and -shades of life originate from thence. How, then, can -a man or woman lacking the experience of home and -married life possess the strength of character, the -full and complete development, expected from those -who have taken upon themselves the joys and sorrows, -the cross and crown of matrimony?</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_429" id="Page_429">{429}</a></div> - -<h2>Duties of Married Life</h2> - -<div class="image-center"> - <img src="images/ch-439.jpg" width="245" height="20" alt="Duties of Married Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-h.jpg" width="50" height="121" alt="H"/> -</div> - -<p class="drop-cap"><span class="uppercase">Happiness</span> -in life is of such momentous importance -that it becomes all to study well the -conditions of happiness, and to none does this -truth apply itself with greater force than to -those who have taken upon themselves the duties of -matrimony. It is vain and useless now to ponder -the wisdom and propriety of the choice. The step -has been taken, and it only remains now to take up -the duties thus voluntarily assumed, and, in the due -performance of the same, do what is in their power -to gather the happiness with which God, in his goodness, -has invested the marriage relation.</p> - -<p>Husbands and wives should learn to live happily -together, for the lesson <i>can</i> be learned. By living -happily together we do not understand a calm, passive -existence, unbroken by a single dissenting word -or look, because persons are incapacitated for happiness -who can adapt themselves to such an impotent -existence. Occasional differences of opinion indicate -mutual vitality, and, when backed by common sense -and self-control, are no drawbacks to a peaceful life. -But in all vital points of mutual interest husband -and wife should agree perfectly, understanding that -their interests are mutual, and that in every sense of -the word they are one.</p> - -<p>Life is real, and our every-day wants and desires -remain the same after as before marriage. All the -infirmities of our nature must still be fought against. -<span class="pagenum"><a name="Page_430" id="Page_430">{430}</a></span> -The marriage ceremony does not do away with the -necessity of self-control; the passions still have to -be subdued, and a careful watch maintained against -hasty words and actions. Many, in failing to recognize -these truths, are laying the foundation for future -unhappiness. It is so easy to imagine that the loved -one is all perfection, and when the soul is filled with -the sweet influence of love it is so easy to think that -this is sufficient for all the ills of life, that now these -two "harps of a thousand strings" will henceforth -always be attuned to each other, and thus, ignoring -the fact that human nature is extremely frail, forget -to strengthen it by the exercise of reflection and judgment, -fail to summon to their aid consideration and a -disposition to bear and forbear, suddenly awaken to -the fact that life has ever its trials, and that—</p> - -<div class="stanza"> -<div class="center small">"For the busiest day some duty waits."</div> -</div> - -<p class="nodent">They then learn that happiness comes only as the -result of persistent following in the paths of duty, -that no ceremony or rite can change their nature, -that the plain rules of courtesy and kindness, consideration -and respect, are as necessary now as in the -Spring-time of love.</p> - -<p>Love on both sides and all things equal in outward -circumstances are not all the requisites of domestic -felicity. Young people seldom court in their -every-day dress, but they must put it on after marriage. -As in other bargains but few expose defects. -They are apt to marry faultless. Love is blind, but -faults are there and will come out. The fastidious -<span class="pagenum"><a name="Page_431" id="Page_431">{431}</a></span> -attentions of wooing are like Spring flowers—they -make pretty nosegays, but poor greens. The beautiful -romance with which so many have invested the -morning-time of wedded life is apt to wear off under -the burden and heat of its noon. That this should not -be so all will admit; that wedded love, like the river -running to the ocean, should grow in magnitude as -it rolls through life should, no doubt, be the result -of all well-lived matrimonial lives. But, from the -constitution and nature of man, such, unfortunately, -is not always the case. The honeymoon, at times, -gets an unexpected dash of vinegar, and at last it -disappears altogether in the prosaic duties of home -life. This is the trying hour of married life. Between -the parties there can be no more illusions. -The deceptions of courtship are no longer of avail.</p> - -<p>Right here is the chance to make or mar the -happiness of life. Why not look the matter plainly -in the face? Why not recognize the fact that life is -not romance? It is a real thing, and altogether too -precious to be thrown away in secret regrets or open -indifference. It is your duty now to begin the duty -or adaptation. If you have neglected to study the -conditions of happiness heretofore begin at once to -do so. If you have been derelict in duty resolve to -do your share now. If you find you do not love -each other as you thought you did double your attentions -to each other, and be zealous of any thing -which tends in the slightest way to separate you. -Acknowledge your faults to one another, and determine -that henceforth you will be all in all to -<span class="pagenum"><a name="Page_432" id="Page_432">{432}</a></span> -each other. There is no other way for you to do. -It is not too late for you to look for happiness. You -are yet young. It is folly to expect naught but disappointment -the rest of your life.</p> - -<p>The fault is in human nature, and, like most -faults, has a remedy. It is well to study for the -remedy, for the man or woman who has settled down -on the conviction that he or she is attached for life -to an uncongenial mate, and that there is no way of -escape, has lost life; there is no effort too costly to -make which can restore the missing pearl to its -setting upon the bosom. No doubt much of the unhappiness -of married life would be saved if only the -sober views of life and duty were more carefully considered -before marriage. If only every couple would -consider that over against every joy stands a duty, -and that tears and smiles alternate with each other -through life, they would save themselves much disappointments. -It is not too late, however, to begin; -and so, if this truth be not recognized before marriage, -do not delay an instant when once stern facts -have withdrawn the pleasing illusions with which an -untaught fancy invested matrimony, and life, with its -duties as well as its pleasures, appears to your view.</p> - -<p>It has always seemed to us that much of the danger -of home life springs from its familiarity; that in -the intimate relations of husband and wife the parties -are too apt to forget the claims of courtesy which are -constantly pressing upon them. While there should -be no strictness of formal etiquette between the parties, -it is none the less true that, since life is made up -<span class="pagenum"><a name="Page_433" id="Page_433">{433}</a></span> -of forms and ceremonies, and much of the pleasures -of life depend on the due observance of the same, -that a spirit of courtesy should constantly exist between -husband and wife. Before marriage each -would be cautious of a breach of manners, and would -strive to demean themselves as became ladies and -gentlemen. Are not the claims of courtesy just as -pressing now as ever? Has the marriage ceremony -given you any right to be less than polite? And, in -a still higher sense, when you reflect that true courtesy -is ever accompanied by the spirit of kindness and -a dignity of carriage the more pressing are its claims.</p> - -<p>It is difficult to conceive of any station in life -where the exercise of patience is not imperatively demanded. -All life is effectually teaching and emphasizing -this lesson of patience. But marriage affords -a field where too great an importance can not be -attached to it. Its claims are fresh every morning -and new every evening, and it were difficult to conceive -of any thing which had more to do with home -happiness than bearing patiently the innumerable -vexations which are constantly thrown in your path. -Every coupled pair flatter themselves that their experience -will be better aid more excellent than that -of many who have gone before them. They look -with amazement at the coldness, complainings, and -dissatisfaction which spoil the comfort of so many, -homes as at things which can not by any possibility -fall to their happier lot. But like causes produce -like effects, and to avoid the misfortune of others -we must avoid their mistakes.</p> - -<p><span class="pagenum"><a name="Page_434" id="Page_434">{434}</a></span> -The acquaintance of courtship is a very one-sided -affair, both parties seeing through the peculiar atmosphere -which magnifies virtue, changes defects into -beauties, and makes the discovery of faults impossible. -The discovery will certainly come, and those -who had thought each other next to perfection will -soon discover that some few imperfections and the -common weaknesses of humanity remain. Disappointment -is felt where there is no just reason for it. -They had thought they were perfectly adapted to each -other, and that mutual concessions would involve no -self-denial, and that whatever either desired the other -would instantly yield. But experience teaches that -the work of mutual adaptation is precisely what they -have to learn, to understand each other's peculiarities -and tastes, weaknesses and excellencies, and by self-discipline -and kindness of construction on both sides -to receive and impart a modifying influence, bringing -them nearer each other all the time, until through -this interchangeable moral and spiritual culture the -hopes of happiness are fully realized.</p> - -<p>But this happy result, which is unquestionably -the highest earth affords, depends in a great degree -upon the manner in which the first few years of married -life are spent, and the success with which its first -unavoidable trials are met and overcome. Some -allow themselves to lose sight of the great truth that -happiness is surest found in consulting the happiness -of others. The husband should have as his great -object and rule of conduct the happiness of his wife. -Of that happiness the confidence in his affection is -<span class="pagenum"><a name="Page_435" id="Page_435">{435}</a></span> -the chief element; and the proofs of this affection on -his part, therefore, constitute his chief duty. An -affection that shows itself not in caresses alone, as if -these were the only demonstration of love, but of -that respect which distinguishes love as a principle, -from that brief passion which assumes, and only assumes, -the name—a respect which consults the judgment -as well as the wishes of the object beloved, -which considers her who is worthy of being taken to -the heart as worthy of being admitted to all the -counsels of the head.</p> - -<p>Do not forget that your happiness both here and -hereafter depends upon each other's influence. An -unkind word or look, or an unintentional neglect -sometimes lead to thoughts which ripen into the ruin -of body and soul. A spirit of forbearance, patience, -and kindness, and a determination to keep the chain -of love bright, are likely to develop corresponding -qualities, and to make the rough places of life smooth -and pleasant. Have you seriously reflected that it is -in the power of either of you to make the other utterly -miserable? And when the storms and trials -of life come, for come they will, how much either of -you can do to calm, to elevate, to purify the troubled -spirit of the other, and change clouds for sunshine!</p> - -<p>It is emphatically the duty of all who have entered -into marriage to strive to forget self, and in furthering -the happiness of the other to advance their own; -ever remembering that, even though attended with the -fairest of outward prospects, infirmity is inseparably -bound up with your very nature, and that in bearing -<span class="pagenum"><a name="Page_436" id="Page_436">{436}</a></span> -one another's burdens you are fulfilling one of the -highest duties of the union. Love in marriage can not -subsist unless it be mutual; and where love can not -be there can be left of wedlock nothing but the empty -husk of an outside matrimony, as undelightful and as -unpleasing to God as any other kind of hypocrisy.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Trials of Married Life</h2> - -<div class="image-center"> - <img src="images/ch-446.jpg" width="245" height="20" alt="Trials of Married Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-w.jpg" width="50" height="105" alt="W"/> -</div> - -<p class="drop-cap"><span class="uppercase">We</span> -celebrate the wedding and make merry over -the honeymoon. The poet paints the beauties -and blushes of the blooming bride; and the -bark of matrimony, with its freight of untested -love, is launched on the sea of experiment, amid kind -wishes and rejoicing. But on that precarious sea -are many storms, and even the calm has its perils; -and only when the bark has weathered these, and -landed its cargo in the haven of domestic peace, can -we pronounce the voyage prosperous and congratulate -on their merited and enviable reward.</p> - -<p>As long as human nature is what it is, we must -expect that life of any kind will abound in trials. -To conceive of a life utterly devoid of these is to -conceive of a vegetative kind of existence. Trials, -then, are to be expected, and they must be overcome. -This is none the less true of married life. Marriages -may be celebrated in bowers as fair as those of -Eden, but they must be proved and put to test in the -workshops of the world. And as each state of existence -<span class="pagenum"><a name="Page_437" id="Page_437">{437}</a></span> -has its peculiar trials and cares, we need not be -disappointed when experience teaches that, though -marriage hath indeed great joys, it has also its trials -and vexations.</p> - -<p>In prosaic, every-day life romantic minds are -speedily sobered down, and the gloss of pretension -is soon worn off. Hands that have heretofore seen -no harder work than to entice strains of music from -ivory keys, perhaps find themselves engaged in the -less poetical, but equally as praiseworthy, occupation -of mixing bread, or in the performance of other plain -household duties which require to be dispatched, not -by angels, but by women. And the possessor of -faultless clothes and a silken mustache finds himself -weighed down with altogether different burdens than -those of holding fans and carrying parasols; and he -is called upon to solve other questions than those -relating to social etiquette.</p> - -<p>Courtship is to many a dreamy resting-place betwixt -the joys of youth and the cares of maturity. -Under the light of hope married life is nearly always -a land of rainbows to the youth; but, as to produce -the rainbow it requires the falling rain as well as the -shining sun, so, when the nature of these prospective -joys is carefully investigated, it will not surprise one -to find that trials and duties are interposed between -their present stand-point and the pure happiness of -domestic life.</p> - -<p>To many a young couple, when life's realities -come, come also the discovery of traits of character -in each other which perfectly astonish them. Every -<span class="pagenum"><a name="Page_438" id="Page_438">{438}</a></span> -day reveals something new and something unpleasant. -The courtship character slowly fades away, and, with -sorrow be it said, too often the courtship love as well. -Now comes disappointment, sorrow, regret. They -find that their characters are entirely dissimilar; they -also awake to the fact that married life is full of cares, -vexations, and disappointments. This, indeed, should -have been expected; but it is human to see naught -but joys in the future, especially from the stand-point -of youth. This discovery often shipwrecks the happiness -of the unfortunate couple.</p> - -<p>We have all seen the trees die in Summer-time. -But the tree, with its whispering leaves and swaying -limbs, its greenness, its umbrage, where the shadows -lie hidden all the day, does not die all at once. First -a dimness creeps over its brightness; next a leaf -sickens here and there, and fades; next a whole -bough feels the palsying touch of coming death; and -finally the feeble signs of sickly life, visible here and -there, all disappear, and the dead trunk holds out its -stripped, stark limbs, a melancholy ruin. Just so -does wedded love sometimes die. Wedded love, -blessed with the prayers of friends, hallowed by the -sanction of God, rosy with present joys, and radiant -with future hopes, it dies not all at once. A hasty -word casts a shadow upon it, and the shadow deepens -with the sharp reply. A little thoughtlessness misconstrued, -a little unintentional negligence, deemed -real, a little word misinterpreted,—through such -small channels do dissension and sorrow enter the -family circle. Love becomes reticent, confidence is -<span class="pagenum"><a name="Page_439" id="Page_439">{439}</a></span> -chilled, and noiselessly but surely the work of separation -goes on, until the two are left as isolated as -the pyramids, nothing remaining of the union but -the legal form—the dead trunk of the tree, whose -branches once waved in the sunlight. Is it not a -melancholy reflection on human nature that petty -trials and difficulties, from which no life is free, -should have wrought such a startling effect?</p> - -<p>The great secret is to learn to bear with each other's -failings; not to be blind to them—that were either -an impossibility or a folly. We must see and feel -them; if we do neither, they are not evils to us, and -there is obviously no need of forbearance. We are -to throw the mantle of charity around them, concealing -them from the curious gaze of others; to determine -not to let them chill the affections. Surely -it is not the perfections, but the imperfections, of -human character that make the strongest claims on -our love.</p> - -<p>All the world must approve and even enemies must -admire the good and the estimable in human nature. -If husband and wife estimate only that in each which -all must be constrained to value, what do they more -than others? It is the infirmities of character, imperfections -of nature, that call for pitying sympathy, -the tender compassion that makes each the comforter, -the monitor of the other. Forbearance helps each -to attain command over themselves. This forbearance -is not a weak and wicked indulgence of each -other's faults, but such a calm, tender observation of -them as excludes all harshness and anger, and takes -<span class="pagenum"><a name="Page_440" id="Page_440">{440}</a></span> -the best and fullest method of pointing them out in -the full confidence of affection.</p> - -<p>It should be remembered that trials and sufferings -are the real test of merit in all life, as they bring out -the real character. In married life husband and wife -are often adapted to each other through trials, and -the closest union is often wrought by suffering, even -as iron is welded by heat. As much of the happiness -of real life is artificial, so many things in wedded -life that to third persons must seem as trials are, -after all, only the sweetness of domestic life. How -many couples, now in mature life and surrounded by -luxury and all the comforts of wealth, look back to -the days of early privation as amongst the happiest -days of their life! Succeeding years have brought -them wealth, but it took with them their domestic -happiness.</p> - -<p>Marriage is too frequently the end instead of the -beginning of love. The dreams of courtship vanish -too often into thin air soon after the wedding ring is -put on. The realization of that perfect and unalloyed -happiness that each partner anticipated is seldom -found in the holy bonds of matrimony. Cool and -distant, with a feeling that the sweet courtesies of -wooing-time are now out of place, they treat each -other with an indifference that ends in mutual aversion -and contempt. This is altogether wrong. As -reasoning men and women they have entered the -relation; it is vain to suppose it is one of unmixed -delights. It has its trials. You must expect to -meet them. The conditions of happiness there are -<span class="pagenum"><a name="Page_441" id="Page_441">{441}</a></span> -much the same as elsewhere, therefore the only sure -way of finding it is to forget self in the furtherance -of the happiness of others. The trials of wedded life -are seen to be but the approaches to its joys when -once the spirit of kindly forbearance is spread abroad -in the heart.</p> - -<p>It must seem to all who seriously meditate on -this subject that many of the trials of married life -arise from mistaken notions of economy and the right -use of money. Every wife knows her husband's income -or ought to know it. That knowledge should -be the guide of her conduct. A clear understanding -respecting the domestic expenses is necessary to -the peace of every dwelling. If it be little, "better -is a dinner of herbs where love is, than a stalled ox -and hatred therewith." If it be ample, let it be enjoyed -with all thankfulness. Partners in privation -are more to each other than partners in wealth. -Those who have suffered together love more than -those who have rejoiced together. Where a wife, -seeing her duty, has made up her mind to this, she -will brighten her little home with smiles that will -make it a region of perpetual sunshine.</p> - -<p>We account these two things essential to the happiness -of married life,—to have a home of your own, -and to live distinctly and honestly within your means. -A great proportion of the failures in wedlock may be -traced directly to the neglect of the latter rule. No -man can feel happy or enjoy the sweets of domestic -life who is spending more than he earns. No sensible -person will account it a hardship to begin on a -<span class="pagenum"><a name="Page_442" id="Page_442">{442}</a></span> -moderate scale; and those who do thus begin, and -afterwards attain to the possession of wealth, always -look back to the days of "small things" with peculiar -satisfaction as the golden days of their hearts, -if not of their purses. True affection delights in the -opportunities of self-denial and in the little acts of -personal service, for which there is scarcely any -place in the house of the rich.</p> - -<p>At the shrine of domestic ambition much of the -comfort and happiness of home life is immolated, and, -for the sake of appearance, happiness and content -are exchanged for wearying cares. To regulate our -expenses by other people's income is the height of -folly, and to contract debts for a style of living -which is of our neighbor's choosing rather than our -own is nearly akin to insanity. There is no happiness, -social, domestic, or individual, without independence; -and no dependence is so bitter as that of -debt. And when you reflect how needless this is, -you can readily see that in this instance, as in many -others, the trials are of our own choosing, and might -be avoided by consideration and care.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_443" id="Page_443">{443}</a></div> - -<h2>Husband and Wife</h2> - -<div class="image-center"> - <img src="images/ch-453.jpg" width="205" height="20" alt="Husband and Wife"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"O let us walk the world, so that our love</div> - <div class="verse">Burns like a blessed beacon, beautiful,</div> - <div class="verse">Upon the walls of life's surrounding dark."</div> - <div class="verse indent10">—<span class="smcap">Massey.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -true marriage is the result of years of mutual -endeavor to please, and comes of patient -efforts to learn each other's disposition and -taste. This can be done by all who cherish -right views of the duties and pleasures of the marriage -relation.</p> - -<p>You have but one life to live, and no amount of -money or influence or fame can pay you for a life -of unhappiness. You can not afford to quarrel with -one another. You can not afford to cherish a single -thought, to harbor a single desire, to gratify a single -passion, nor indulge a single selfish feeling, that will -tend to make this union any thing but a source of -happiness to you. So it becomes you at starting to -have a perfect understanding with one another. It -becomes you to resolve that you will be happy together -at any rate, or that if you suffer it shall be -from the same cause and in perfect sympathy. You -are not to let any human being step between you -under any circumstances.</p> - -<p>Human character, by a wise provision of Providence, -is infinitely varied, and there are not two individuals -in existence so entirely alike in their tastes, -habits of thought, and natural aptitude that they can -keep step with one another over all the rough places -<span class="pagenum"><a name="Page_444" id="Page_444">{444}</a></span> -in the journey of life. There must be a leaning to -one another. The compromise can not be all on one -side. You can be happy together if you will, but -the agreement to be happy must be mutual. Draw -your souls closer and closer together from year to -year. Get all obstacles out of the way. Just as -soon as one arises attend to it, and get rid of it. -At last they will all disappear. You will have become -wonted to one another's habits and frames of -mind and peculiarities of disposition, and love, respect, -and charity will take care of the rest.</p> - -<p>If you observe faults in your companion keep them -to yourself. What right have you, who should be the -very one to kindly conceal faults, to inform others of -their presence? Neither father nor mother, neither -brother nor sister, have any right to be informed of -the secrets of your domestic life. A husband and -wife have no business to tell one another's faults to -any body but themselves. They can not do it without -shame. Their grievances are to be settled in -private between themselves, and in all public places -and among friends they are to preserve towards one -another that nice consideration and entire respectfulness -which their relations enjoin. With a true wife -the husband's faults should be secret. A wife forgets -when she condescends to that refuge of weakness, -a female confidant. A wife's bosom should be -the tomb of her husband's failings, and his character -far more valuable in her estimation than life.</p> - -<p>Happiness between husband and wife can only be -secured by that constant tenderness and care of the -<span class="pagenum"><a name="Page_445" id="Page_445">{445}</a></span> -parties for each other which are based upon warm -and demonstrative love. The heart demands that -the man shall not sit silent, reticent, and self-absorbed -in the midst of his family. The wife who -forgets to provide for her husband's tastes and wishes -renders her home undesirable for him. In a word, -ever-present and ever-demonstrative gentleness must -reign, or else the heart starves.</p> - -<p>There is propriety in all things, and though public -displays of affection, familiarity of touch, and -half-concealed caresses are always distasteful to men -and women of sense, yet love is of such a nature -that you must give it expression or it languishes. -There are husbands so cold and formal that they -have no kiss or caress for the wives whom they -really love. There are wives to whom a single demonstration -that shall tell to their hearts how inexpressibly -pleasant their faces and their society are, -and how fondly they are loved, would be better than -untold gold.</p> - -<p>The affection that should link together man and -wife is a far holier and more enduring passion than -the enthusiasm of young love. It may want its gorgeousness -or its imaginative character, but it is far -richer in its attributes. It should not call for such -daily proofs of existence as is demanded of the lover, -but it is human to wish for the freshness of morning -to continue far into the day and evening. True, it -is vain to expect this, but humanity continually wishes -for what can not be; and, though the glow and -sparkle of the morning of love will fade away, yet it -<span class="pagenum"><a name="Page_446" id="Page_446">{446}</a></span> -should be as fades the bewitching charm of morning -into the quiet splendor of the Summer day; and, -though recognizing that exhibitions of tenderness so -appropriate for the morning of life are out of place -in its noon, yet, as long as it is human to love, so -long are exhibitions of it, quiet though they may be, -gratifying to the one beloved.</p> - -<p>We exhort you who are a husband to love your -wife even as you love yourself. Continue through -life the same manly tenderness that in youth gained -her affections. Reflect that though her bodily charms -may not now be so great as then, yet that habit and -a thousand acts of kindness have strengthened your -mutual friendship. Devote yourself to her, and after -the hours of business let the pleasures which you -most highly prize be found in her society. The true -wife wishes to feel sure that she is precious to her -husband—not useful, not valuable, not convenient -simply, but that she is dear to him; let her be the -recipient of his polite and hearty attentions; let her -notice that her cares and loves are noticed, appreciated, -and returned, her opinions asked, her approval -sought, and her judgment respected; in short, let her -only be loved, honored, and cherished in fulfillment -of the marriage vow, and she will be to her husband -a well-spring of pleasure.</p> - -<p>We exhort you who are wife to be gentle and considerate -to your husband. Let the influence which -you possess over him arise from the mildness of your -manner and the discretion of your conduct. Whilst -you are careful to adorn your person with new and -<span class="pagenum"><a name="Page_447" id="Page_447">{447}</a></span> -clean apparel—for no woman can long preserve affections -if she is negligent on this point—be still -more attentive in ornamenting your mind with meekness -and peace, with cheerfulness and good humor. -Lighten the cares and chase away the vexations to -which he is inevitably exposed in his commerce with -the world by rendering, as far as is in your power, -his home pleasant. Keep at home. Let your employment -and pleasures be domestic.</p> - -<p>What a man desires in a wife is her companionship, -sympathy, and love. The way of life has many -dreary places in it, and man needs a companion to -go with him. A man is sometimes overtaken by -misfortune; he meets with failure and defeat, trials -and temptation beset him, and he needs one to stand -by and sympathize. All through life, through storms -and through sunshine, conflicts and victory, man -needs a woman's love. Let him think upon his duty -in return for this love. You who have taken a wife -from a happy home of kindred hearts and kind companionship, -have you done what you could to make -amends for the loss of those friends and companions? -Remember what your wife was when you took her, -not from compulsion, but from your own choice—a -choice based on what you then considered her superiority -to all others. She was young—perhaps the -idol of her happy home; she was as gay and blithe -as the lark, and the brothers and sisters at her -father's cherished her as an object of endearment. -Yet she left all to join her destiny with yours—to -make your home happy, and to do all that womanly -<span class="pagenum"><a name="Page_448" id="Page_448">{448}</a></span> -ingenuity could do to meet your wishes, and to -lighten the burdens which might press upon you.</p> - -<p>Consult the tastes and disposition of your husband, -and endeavor to give him high and noble -thoughts, lofty aims, and temporal comforts. Let -the husband see that you really have a strong desire -to make him happy, and to retain the warmest place -in his respect, his admiration, and his affection. Enter -into all his plans with interest. Sweeten all his -troubles with your sympathy. Make him feel that -there is one ear always open to the revelation of his -experiences, that there is one heart that never misconstrues -him, that there is one refuge for him in all -circumstances, and that in all weariness of body and -soul there is one warm pillow for his head, beneath -which a heart is beating with the same unvarying -truth and affection, through all gladness and sadness, -as the faithful chronometer suffers no perturbation of -its rhythm, whether in storm or shine.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_449" id="Page_449">{449}</a></div> - -<h2>Jealousy</h2> - -<div class="image-center"> - <img src="images/ch-459.jpg" width="105" height="20" alt="Jealousy"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse indent7">"Trifles light as air,</div> - <div class="verse">Are to the jealous confirmation strongx</div> - <div class="verse">As proofs of holy writ."</div> - <div class="verse indent10">—<span class="smcap">Shakespeare.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is no passion more base, nor one which -seeks to hide itself more than jealousy. It is -ashamed of it itself when it appears. It carries -its stain and disgrace on its forehead. We do -not wish to acknowledge it ourselves, it is so ignominious, -but hidden in the character we would be -confused and disconcerted if it appeared; by the -which we are convinced of our bad minds and debased -courage.</p> - -<p>It is difficult sometimes to distinguish between -jealousy and envy, for they often run into one another, -and are blended together. The most valid -distinction seems to be that jealousy is always personal. -The envious man desires some good which -another possesses; the jealous man suspects another -of seeking to deprive him of some good that he -already possesses.</p> - -<p>Jealousy is, in many respects, preferable to envy, -since it aims at the preservation of some good which -we think belongs to us; whereas envy is a frenzy -that can not endure, even in idea, the good of others. -Jealousy is such a headstrong passion, that therein -doth consist its danger. All the other passions condescend -at times to accept the inexorable logic of -<span class="pagenum"><a name="Page_450" id="Page_450">{450}</a></span> -facts. But jealousy looks facts straight in the face, -ignores them utterly, and says she knows a great -deal better than they can tell her.</p> - -<p>Jealousy violates contracts, dissolves society, -breaks wedlock, betrays friends and neighbors, thinks -nobody is good, and that every one is either doing -or designing them an injury. Its rise is in guilt or -ill-nature; as he that is overrun with the jaundice -takes others to be yellow. If jealousy were not a -hardened offender, he must have disappeared ere -this by the abuse which poets and moralists have -alike delighted to heap upon him. Yet he still lives -and flourishes, exerts his influence and displays his -power, as though he were a favored friend or a welcome -guest.</p> - -<p>Did jealousy always make its appearance in its -ordinary form of detraction, it would be, comparatively -speaking, harmless; but it is surprising how -many different masks it can assume, and how it lurks -and tries to conceal itself under some less mean and -unlovable quality. Sometimes it appears in the -character of injustice; sometimes it takes the form -of rudeness and want of courtesy; occasionally a bitter -or sarcastic way of speaking. At other times it -borrows the garb of a virtue, and shows itself under -what might be mistaken for humility or sincerity; -lying coiled up like a serpent under some flower, -and darting forth its venemous sting where and when -you least expect to find it.</p> - -<p>No stronger proof is needed to show how contemptible -a fault jealousy is than that no one is willing -<span class="pagenum"><a name="Page_451" id="Page_451">{451}</a></span> -to acknowledge that they are jealous. It is jealousy -that is the root and foundation of many offenses, -but they are charged to other causes. Jealousy is -singular in this: every trifling circumstance is regarded -as confirming and strengthening the previously -aroused suspicions. It is a sorer curse, a -more certain and fatal blight to the heart on which -it seizes, than it can be to those against whom its -spite is hurled. Jealousy is as cruel as the grave; -not the grave that opens its deep bosom to receive -and shelter from further storms the worn and forlorn -pilgrim, who rejoices exceedingly and is glad when -he can find its repose; but cruel as the grave is -when it yawns and swallows down from the lap of -luxury, from the summit of fame, from the bosom of -love, the desire of many eyes and hearts.</p> - -<p>Among the deadly things upon the earth, or in -the sea, or flying through malarial regions, few are -more noxious than jealousy. And of all mad passions -there is not one that has a vision more distorted -or a more unreasonable fury. To the jealous -eye white looks black, yellow looks green, and the -very sunshine turns deadly lurid. There is no innocence, -no justice, no generosity that is not touched -with suspicions save just the jealous person's own. -Once lodged within the heart, for life it rules ascendant -and alone. It sports in solitude. It pants for -blood, and rivers will not sate its thirst. Minds -strongest in worth and valor stoop to meanness and -disgrace before it. The meanest soul, the weakest, -it can give courage to beyond the daring of despair. -<span class="pagenum"><a name="Page_452" id="Page_452">{452}</a></span> -No balm can assuage its sting. Death alone can -heal its wound. When it has once possessed a man -he has no ear but for the tale that falls like molten -lead upon the heart.</p> - -<p>In nothing is jealousy more commonly shown -than when under the fear that some one will supplant -us in the affections of another. Here it assumes -its most malignant form, here its greatest distress is -wrought. The gamester, whose last piece is lost; -the merchant, whose whole risk the sea has swallowed -up; the child, whose air bubble has burst—may -each create a bauble like the former. But he -whose treasure was in woman's love, who trusted as -man once trusts and was deceived—that hope once -gone, there is no finding it again, no restoring it. -Let not any too rigorously judge the conduct of a -jealous woman or a jealous man. Remember that -the maniac suffers. To be sure, the suffering is -from selfishness, often it is without the shadow of a -cause; but still it is suffering, and it is intense. -Pity it, bear with it; you may yourself fall into -temptation.</p> - -<p>It is said that jealousy is love. This is not true; -for, though jealousy may be procured by love, as -ashes are by fire, yet jealousy extinguishes love, as -ashes smother the flame. Jealousy may exist without -love, and this is common, for jealousy can feed -on that which is bitter no less than on that which is -sweet, and is sustained by pride as often as by -affection.</p> - -<p>The unfortunate habit of mind which makes one -<span class="pagenum"><a name="Page_453" id="Page_453">{453}</a></span> -prone to jealousy can not be too strenuously fought -against. It were well to constantly remember that -jealousy injures and pains no one so much as the -person feeling it. It is a self-consuming fire, a self-inflicted -torment, an arrow that falls back and wounds -only the archer. It becomes one to cultivate a spirit -of magnanimity toward all, and to strive to allay, by -every means in his power, a too suspicious nature. -It has been well said that there are occasions on -which a man would have been ashamed of himself -not to have been deceived. A man to be genuine to -himself must believe and be believed, must trust and -be trusted.</p> - -<p>Suspicion is no less an enemy to virtue than to -happiness. He that is already corrupt is naturally -suspicious, and he that becomes suspicious will -quickly become corrupt. Suspicion is the child of -guilt, the virtue of a coward. It is a vain and foolish -pride which would teach that every one is conspiring -against your happiness or has designs on your -reputation and business. The fact is, probably no -one is thinking of you. Yet your jealous disposition -magnifies every little circumstance, and thus you are -continually making yourself unhappy when no real -cause exists. You are to strive against such an unfortunate -disposition at all times. And it can be -eradicated. It is not the liberally educated, those -who have read much and thought more, who are -thus suspicious and jealous in disposition; but it is -the narrow-minded, the illiterate, and the vulgar.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_454" id="Page_454">{454}</a></div> - -<h2>Regret</h2> - -<div class="image-center"> - <img src="images/ch-464.jpg" width="80" height="20" alt="Regret"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"For of all sad words of tongue or pen,</div> - <div class="verse">The saddest are these, 'It might have been.'"</div> - <div class="verse indent10">—<span class="smcap">Whittier.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is not a word in the English tongue which -signifies more than the word regret. It expresses -every degree of pain in the gamut of -sorrow, from the childish regret for a lost plaything, -to the remorse which, when the sands of life -are almost run, contemplates a wasted life.</p> - -<p>There are none who have not felt its potency; -no age escapes it, and such will ever be the case as -long as it is human to err. But as pain and sickness -are the sentinels which guard the life and health -of the body, so it is regret which keeps conscience -alive in man and sustains the moral faculties in the -discharge of duty. Life is full of sorrowful scenes, -so much that could not have been avoided; but how -much added force there is to sorrow when we reflect -that we are to blame—that we knew at the time that -we were doing wrong—that we disregarded the -warning voice of conscience, contemptuously rejected -the proffered advice of others, and have nothing to -extenuate the keen regret gathered with the harvest -of sorrow sown by our own negligence.</p> - -<p>The profoundest sorrow is not brought upon us -by the world, by its bitterness, its malice, its injustice, -or its persecution. These, indeed, affect us, -and make us wiser, more weak, or more brave. We -<span class="pagenum"><a name="Page_455" id="Page_455">{455}</a></span> -can, if we choose, repel the world's wrongs. We -can laugh at the injuries inflicted upon us, and hurl -defiance upon them; or, if we can not command this -spirit, we may patiently endure what we do not resent. -But the sorrows we bring upon ourselves by -our own lack of discretion, or heedless obstinacy, -when regret adds its sting, then it is that we experience -what real sorrow is. We can not then repel -its attacks with indifference.</p> - -<p>Regret is the heart's sorrow for past offenses,—the -soul's prompting to better actions. Have you -ever stood by the grave of one dear to you, and -been compelled to remember how much happier you -might have made that life which has now passed beyond -your reach? Has the hasty or unkind word -ever come back to you and repeated itself over and -over, until you would gladly have given a year of -your own life to have recalled it, and made it as if it -had never been? Let us remember that those who -are now living may soon be dead, and beware of -adding to the things done that ought not to have -been done, the things undone that ought to have -been done. Many a heart has languished for the -tenderness withheld in life, but poured out too late -in remorse and unavailing regret.</p> - -<p>Let us be tender to our friends while they are -with us,—not wait till they are gone to find out -their good qualities. Let us be kind and gentle now, -and not wait for regret to tell us of duty undone. -The way of life is so full of occasions that call forth -real regret, that it would seem that there was little -<span class="pagenum"><a name="Page_456" id="Page_456">{456}</a></span> -danger of manifesting regret where it was uncalled -for and useless. Yet such spectacles are of daily -occurrence. When one has done the best he can, -he should let that fact console him, and not give way -to causeless regret and a wish that he had done -differently.</p> - -<p>Under the guiding light of the present it is easy -enough to discover the mistakes of the past; and it -would be easy to make advantageous changes were -we allowed to go back and commence anew in the -journey of life. But alas! this is vain. What we -should do is so to learn by reason of regret from the -lessons of the past that we become fully fitted for the -duties of the present. Regret, if deep and hopeless, -becomes remorse, which settles down over the heart -with a crushing weight, driving from thence all hope, -unless, indeed, the angel of forgiveness brings consolation -to the soul.</p> - -<p>There are many walking the earth whose lives -are shadowed by some great sorrow, to which is -added the pain of regret caused by their own heedless -and inconsiderate actions. With one, it is the -sorrow of a reputation gone,—some act of folly -swept away the fair name founded on years of honest -living. With another, it is the shadow of a grave -dark and deep which covers the form of one whom -death claimed before he had redressed some wrong -done, carelessly perhaps, and with no intention of -lasting injury. Hasty and inconsiderate marriages -cause much vain repining and regret. The happiness -of life is gone; the hopes of a home, endearing -<span class="pagenum"><a name="Page_457" id="Page_457">{457}</a></span> -companionship, are fled, because hasty and inconsiderate -action was taken where care and study was -required. Of all regrets, the remorse that must -accompany the closing moments of a misspent life -must possess the sharpest sting. Life and its possibilities -allowed to go to waste from a lack of consideration -on our part! Oh, that the young would -give heed to the warning voice of experience, and -thus escape the vain regrets of later years!</p> - -<p>To escape regret, it is necessary to form the -habit of doing your whole duty and avoiding impulsive -actions. Pause before you say a hasty or a -cruel thing. Human life is so uncertain, are you -sure that you will have a chance to make it right -before death will have claimed the object of your momentary -anger? Tears and expressions of regret -are of no avail when addressed to cold clay. Pause -before doing a hasty or inconsiderate action. It may -be of such a nature that you can not undo its effects. -It may embitter your whole after life. Reflection is -your good angel; give heed to her warning voice. -How are you spending your life? Are you living as -becomes a man and immortal being? Are you striving -to make the most of life and its possibilities? If -not, be warned in time, and turn from your ways. -When life is nearly ended you will think of the past,—wonder -at your actions, and sigh for the days of -youth. They will not come to you again; therefore, -make the most of them <i>now</i>. Thus will you spare -yourself many vain regrets, and your closing days -will be days of peace.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_458" id="Page_458">{458}</a></div> - -<h2>Memory</h2> - -<div class="image-center"> - <img src="images/ch-468.jpg" width="87" height="20" alt="Memory"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Lull'd in the countless chambers of the brain,</div> - <div class="verse">Our thoughts are linked by many a hidden chain.</div> - <div class="verse">Awake but one, and lo, what myriads rise!</div> - <div class="verse">Each stamps its image as the other flies."</div> - <div class="verse indent10">—<span class="smcap">Pope.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-s.jpg" width="50" height="140" alt="S"/> -</div> - -<p class="drop-cap"><span class="uppercase">Some</span> -one has said that of all the gifts with -which a beneficent Providence has endowed man -the gift of memory is the noblest. Without it -life would be a blank, a dreary void, an inextricable -chaos, an unlettered page cast upon the vast -ocean of uncertainty. Memory is the cabinet of -the imagination, the treasury of reason, the registry -of conscience, and the council chamber of thought. -It is the only paradise we are sure of always possessing. -Even our first parents could not be driven -out of it. The memory of good actions is the starlight -of the soul. Memory tempers prosperity by -recalling past distresses, mitigates adversity by bringing -up the thoughts of past joys, it controls youth -and delights old age.</p> - -<p>Memory is the golden cord binding all the natural -gifts and excellences together, and though it is -not wisdom in itself, still it is the primary and fundamental -power without which there could be no other -intellectual operations. Memory is often accused of -treachery and inconstancy, when, if inquired into, -the fault will be found to rest with ourselves. Although -nature has wisely proportioned the strength -<span class="pagenum"><a name="Page_459" id="Page_459">{459}</a></span> -and liberality of this gift to various intellects, yet all -have it in their power to improve it by classing, by -analyzing and arranging the different subjects which -successively occupy their minds. By these means -habits of thought and reflection are required, which -will materially conduce to the invigorating of the understanding, -the improvement of the mind, and the -strengthening and correction of the mental powers.</p> - -<p>A quick and retentive memory both of words and -things is an invaluable treasure, and may be had by -any one who will take the necessary pains. Educators -sometimes in their anxiety to secure a wide range -of studies fail to sufficiently impress on their scholars' -minds the value of memory. This memory is one of -the most valuable gifts God has bestowed upon us, -and one of the most mysterious. The more it is -called upon to exercise its proper function the more -it is able to do, and there seems to be no limit to its -power. It is not what one has learned, but what he -remembers and applies that makes him wise. Still -memory should be used as the storehouse, not as -a lumber-room. The mind must be trained to -think as well as remember, and to remember principles -and outlines rather than words and sentences.</p> - -<p>It is an old saying that we forget nothing, as -people in fever begin suddenly to talk the language -of their infancy. We are stricken by memory sometimes, -and old reflections rush back to us as vivid as -in the time when they were our daily talk. We -think of faces, and they return to us as plainly as -when their presence gladdened our eyes and their -<span class="pagenum"><a name="Page_460" id="Page_460">{460}</a></span> -accents thrilled in our ears. Many an affection that -apparently came to an end, and dropped out of life -one way or another, was only lying dormant. A -scent, a note of music, a voice long unheard, the -stirring of the Summer breeze may startle us with -the sudden revival of long forgotten feelings and -thoughts.</p> - -<p>Memory can glean, but can never renew. It -brings us joys faint as the perfume of the flowers, -faded and dried of the Summer that is gone. Who -is there whose heart is dead to the memories of his -childhood days? Old times steal upon us, quietly -making us young again, even amid the din of business -and the whirl of household cares! The care-worn -face relaxes its tension and the saddened brow clears -for a time as some well-remembered scene rushes -through the mind, bringing back the childhood home -and the loved faces which met around the daily -board.</p> - -<p>We love to think of days that are past if they -were days of happiness, and even experience a sad -pleasure in recalling days of sadness. The man or -woman who loves to look back upon the direction -and counsel of a wise father and faithful mother will -seldom do an unworthy or unjust act. And we find -the most degraded at times marveling as to what led -them into sin, because the remembrance of a happy -home is theirs—a home of purity, of a father's and -mother's loving counsel and upright example.</p> - -<p>When sorrow and trial, care and temptation, surround -us how often do we gain courage and renewed -<span class="pagenum"><a name="Page_461" id="Page_461">{461}</a></span> -strength by thinking of the past. The bankrupt -loves to think that he started on a fair basis from -the cradle. And the worldly woman, who seems -plunged in the vortex of fashionable pleasure, stops -to think that it was not always thus, that a devoted -mother taught her nobler things, and an earnest -father bade her live for some real object in life. -Just that moment's reflection may sow the seed -which will develop into a life of charity and good -works among her fellow-mortals. And that condemned -criminal—who knows what memory recalls -to his view? Perhaps it was a home from whence -the incense of daily prayer ascended to God—where -kind words enforced a cheerful obedience to wise -counsels. Disturb him not; the influence is holy—'tis -memory's voice urging him to final repentance.</p> - -<p>We love to think of the unbroken circle; the -curly heads of the children, and the various dispositions -that marked them; the childish employments -and aspirations; the mischievous pranks and merited -punishment; and the quiet hour when the mother, -gathering the little ones about her, told them of the -better life to come, and sought earnestly to teach -them that here below we live as school children, -gaining an education that shall fit us for the brighter -home hereafter. But these thoughts are not altogether -of joyous scenes. Change and death appeared -on the scene, and strangers came to dwell in -the home of our childhood.</p> - -<p>It is strange what slight things suffice to recall -the scenes of childhood. A fallen tree, a house in -<span class="pagenum"><a name="Page_462" id="Page_462">{462}</a></span> -ruins, a pebbly bank, or the flowers by the wayside, -arrest our steps, and carry the thoughts back to -other days. In fancy we again visit the mossy -bank by the wayside, where we so often sat for hours -drinking in the beauty of the primrose with our eyes; -the sheltered glen, darkly green, filled with the perfume -of violets that shone in their intense blue like -another sky spread upon the earth; the laughter of -merry voices, are all brought back to memory by the -simplest causes.</p> - -<p>The reminiscences of youth are a trite theme, but -it possesses an interest which the world can not dislodge -from our breasts. If all then was not uninterrupted -sunshine, yet the clouds flew rapidly by, and -left no permanent shade behind them, as do those -of mature years. From the covenants of friendship -then we thought in after days to enjoy the benefits -and treasures of love. But the forces of life have -driven us asunder, and swept away all but the -memory of the past. How different the contrast in -thoughts and feelings then and now! Then it was -the trusting confidence of childhood; now it is the -doubting mind that hath tasted of the world's insincerity. -We had <i>faith</i> then, but we have <i>doubts</i> now.</p> - -<p>The heart must, nay, it has, grown old, and is -full of cares. It will relate at length the history of -its sorrows, but it has few joys to communicate. -Memory seldom fails When its office is to show us -the tomb of our buried hopes. Joy's recollection is -no longer joy, but sorrow's memory is a sorrow still. -The memory of past favors is like a rainbow—bright, -<span class="pagenum"><a name="Page_463" id="Page_463">{463}</a></span> -beautiful, and vivid—but it soon fades away; the -memory of injuries is engraved on the heart, and -remains forever. The course of none has been along -so beaten a road that they remember not fondly some -resting-places in their journey, some turns in their -path in which lovely prospects broke in upon them, -some plats of green refreshing to their weary feet.</p> - -<p>Some one has said: "Memory is ever active, ever -true; alas, if it were only as easy to forget!" Memory -is a faithful steward, and holds to view many -scenes over which we would fain drop the curtain of -oblivion and let the dust of forgetfulness cover them -from view. What a relief could we but forget that -angry word! The uncalled-for harshness and the -passionate outbreak that went unrecalled so long -that death intervened—O could we but erase their -remembrance! But no, with a retaliative justice -memory summons us to review them! Words which -can never be recalled, deeds whose effect on others -can never be effaced, how they come, one by one, -showing us how useless our lives have been—how -vain! Still, these memories are friends in disguise, -for they are faithful monitors, and are experience's -ready prompters. How much is spoken which deserves -no remembrance, and which does not serve as -a single link in one's existence, not calling forth one -result for others' weal, or thrilling one chord with -nobler impulses!</p> - -<p>How beautiful to distinguish the pearls in the -rush of events—this torrent of scenes both sad and -pleasing! The gift of memory is diversified to different -<span class="pagenum"><a name="Page_464" id="Page_464">{464}</a></span> -people, some having a taste for history, some -for literature; others delight in politics, and so on -through all the different phases of existence, with its -diversity of thought and feeling. Memory has been -compared to a vast storehouse. How important, then, -that we inure the mind to healthful actions instead of -feeding it on poisons until it will produce naught but -poisonous thoughts! Look at the world of literature -and science. Why not delve in its mines of glittering, -genuine treasures? Inasmuch as the mind derives -much of its pleasures from thoughts of the past -it becomes all to provide, as far as possible, for -happy reminiscences. This is the reward of right -living. An aged person whose thoughts revert to a -life of self-denial and exertion in virtue's ways has a -source of happiness, pure and unalloyed, which is -denied to him whose guiding rule of life has been -selfishness.</p> - -<p>Memory has a strange power of crowding years -into moments. This is observed ofttimes when death -is about to close the scene. As the sunlight breaks -from the clouds and across the hills at the close of a -stormy day, lighting up the distant horizon, even so -does memory, when the light of life is fast disappearing -in the darkness of death, break forth and illume -the most distant scenes and incidents of past years. -And the very clouds of sorrow which have drifted -between are lighted up with a glorious light. As -the soft, clear chimes of the silvery bells at the -vesper hour float down on the shadowy wings of -evening, even so are the thoughts of old age. They -<span class="pagenum"><a name="Page_465" id="Page_465">{465}</a></span> -recall scenes past, their memory being all that is left -now. It may be the face of a mother, the smile of -a sister, a father's kind voice, all stilled by death. -Many of these thoughts are too sacred to expose to -the gaze of the curious; they are their only treasures; -beware of drawing back the curtain which -conceals them from your view.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Hope</h2> - -<div class="image-center"> - <img src="images/ch-475.jpg" width="57" height="20" alt="Hope"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Auspicious hope! in thy sweet gardens grow</div> - <div class="verse">Wreaths for each toil, a charm for every woe."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">All</span> -that happens in the world is directly or indirectly -brought about by hope. Not a stroke -of work would be done were it not in hopes -of some glorious reward. It matters not that -it generally paves the way to disappointment. Ph[oe]nix-like -it rises from its ashes and bids us forget the -disappointment of the present in the contemplation -of future delights. Hope, then, is the principal antidote -which keeps our hearts from bursting under the -pressure of evils.</p> - -<p>Some call hope the manna from heaven that comforts -us in all extremities; others the pleasant flatterer -that caresses the unhappy with expectations of -happiness in the bosom of futurity. But if hope be -a flatterer she is the most upright of all the flattering -parasites, since she frequents the poor man's hut as -<span class="pagenum"><a name="Page_466" id="Page_466">{466}</a></span> -well as the palace of his superiors. It is common -to all men; those who possess nothing more are -still cheered by hope. When all else fails us hope -still abides with us.</p> - -<p>Used with a due prudence hope acts as a healthful -tonic; intemperately indulged, as an enervating -opiate. The vision of future triumph, which at first -animates exertion, if dwelt upon too strongly, will -usurp the place of the reality, and noble objects will -be contemplated, not for their own inherent worth, -or with a design of compassing their execution, but -for the day-dreams they engender. Hope sheds a -sweet radiance on the stream of life, and never exerts -her magic except to our advantage. We seldom -attain what she beckons us to pursue, but her deceptions -resemble those which the dying husbandman in -the fable practiced upon his sons, who, by telling -them of a hidden mass of wealth which he had -buried in his vineyard, led them so carefully to -delve the ground that they found, indeed, a treasure, -though not in gold, in wine.</p> - -<p>Reasonable hope is endowed with a vigorous principle; -it sets the head and heart to work, and animates -one to do his utmost, and thus, by perpetually -pushing and assuring, it puts a difficulty out of -countenance, and makes a seeming impossibility give -way. Human life hath not a surer friend nor, many -times, a greater enemy than hope. It is the miserable -man's god, which, in the hardest grip of calamity, -never fails to yield him beams of comfort. It is the -presumptuous man's devil, which leads him awhile in -<span class="pagenum"><a name="Page_467" id="Page_467">{467}</a></span> -a smooth way, and then lets him break his neck on -the sudden.</p> - -<p>How many would die did not hope sustain them! -How many have died by hoping too much! This -wonder may we find in hope—that she is both a -flatterer and a true friend. True hope is based on -energy of character. A strong mind always hopes, -and has always cause to hope, because it knows the -mutability of human affairs, and how slight a circumstance -may change the whole course of events. Such -a spirit, too, rests upon itself; it is not confined to -partial views, or to one particular object, and if at -last all should be lost it has saved itself its own integrity -and worth.</p> - -<p>It is best to hope only for things possible and -probable; he that hopes too much shall deceive himself -at last, especially if his industry does not go -along with his hopes, for hope without action is a -barren undoer. Hope awakens courage, but despondency -is the last of all evils; it is the abandonment -of good—the giving up of the battle of life -with dead nothingness. When the other emotions -are controlled by events hope remains buoyant and -undismayed,—unchanged, amidst the most adverse -circumstances. Causes that effect, with depression, -every other emotion appear to give fresh elasticity -to hope. No oppression can crush its buoyancy; -from under every weight it rebounds; amid the most -depressing circumstances it preserves its cheering -influence; no disappointment can annihilate its power; -no experience can deter us from listening to its sweet -<span class="pagenum"><a name="Page_468" id="Page_468">{468}</a></span> -illusions; it seems a counterpoise for misfortune, an -equivalent for every disappointment.</p> - -<p>It springs early into existence; it abides through -all the changes of life, and reaches into the futurity -of time. In the midst of disappointments it whispers -consolation, and in all the arduous trials of life it is -a strong staff and support. If, in the warmth of -anticipation, it prepares the way for the very disappointments -to which it afterwards administers relief -it must be confessed that, in the severer inflictions of -adversity, which come upon us unlooked for, and -where previously the voice of sorrow was never -heard, it then appears like an angel of mercy, and -frequently assuages the anguish of suffering, and -wipes the dropping tears from the eyes.</p> - -<p>Hope lives in the future, but dies in the present. -Its estate is one of expectancy. It draws large drafts -on a small credit, which are seldom honored when -presented at the bank of experience, but have the -rare faculty of passing readily elsewhere. Hope -calculates its schemes for a long and durable life, -presses forward to imaginary points of bliss, and -grasps at impossibilities, and, consequently, very -often ensnares men into beggary, ruin, and dishonor. -Hope is a great calculator, but a poor mathematician. -Its problems are seldom based on true data, -and their demonstration is more often fictitious than -otherwise.</p> - -<p>There is a morality in every true hope which is a -source of consolation to all who rightly seek it. It is -a good angel within that whispers of triumph over -<span class="pagenum"><a name="Page_469" id="Page_469">{469}</a></span> -evil, of the success of good, of the victory of truth, -of the achievement of right. "It hopeth all things." -It is a strong ingredient of courage. Under its guiding -light what great events have been wrought to a -successful completion! It is a friend of virtue. Its -religion is full of glorious anticipations. It encourages -all things good, great, and noble.</p> - -<p>It is not surprising when we reflect on the nature -of hope that we find it to be such a mainspring to -human action. It is the parent of all effort and endeavor, -and "every gift of noble origin is breathed -upon by hope's perpetual breath." It may be said -to be the moral engine that moves the world and -keeps it in action. Every true hope which has for -its object some great and noble design is an unexpressed -prayer, which flies on angel's wings to the -throne of God, and returns to the struggling one a -precious benison of inspiration to go forth on his -errand of good.</p> - -<p>A true hope we can touch somehow through all -the lights and shadows of life. It is a prophecy fulfilled -in part—God's earnest money paid into our -hands, that he will be ready with the whole when we -are ready for it. It is the sunlight on the hill-top -when the valley is dark as death; the spirit touching -us, all through our pilgrimage, and then soaring -away with us into the blessed life where we may expect -either that the fruition will be entirely equal -to the hope, or that the old glamour will come over -us again, and beckon us on forever as the choicest -gift heaven has to give.</p> - -<p><span class="pagenum"><a name="Page_470" id="Page_470">{470}</a></span> -"Hope deferred," saith the proverb, "maketh -the heart sick." But we are prone to be too dictatorial -as to how we enjoy life; too positive. We -must not determine that their fulfillment must come -in just the way we wish, or else we will be miserable -in the grief of disappointment. It is not for man -wholly to determine his steps. Sometimes what he -thinks for his good turns out ill; and what he thinks -a great evil develops a great blessing in disguise. -It is folly, almost madness, to be miserable because -things are not as we would have them, or because -we are disappointed in our plans. Many of our -plans must be defeated for our own good. A multitude -of little hopes must every day be crushed, and -now and then a great one.</p> - -<p>But while we may be all wrong in our thoughts -of the special form in which our blessing will come, -we need not fail of the blessing. It may be like the -mirage, shifting from horizon to horizon as we plod -wearily along; but in the fullness of God's own time -we shall reap if we faint not. There is always a -sadness in the dying of a great hope. It is like the -setting of the sun. The brightness of our life is -gone, shadows of the evening fall behind us, and the -world seems but a dim reflection of itself—a broader -shadow. We look forward into the lonely night. -The soul withdraws itself. Then stars arise, and the -night is holy.</p> - -<p>Hopes and fears checker human life. The one -serves to keep us from presumption, the other from -despair. Hope is the last thing that dieth in man. -<span class="pagenum"><a name="Page_471" id="Page_471">{471}</a></span> -Though it may be deceptive, yet it is of this good -use to us, that while we are traveling through this -life it conducts us in an easier and more pleasant -way to our journey's end. There is no one so fallen -but that he may have hopes; nor is any so exalted -as to be beyond the reach of fears. "When faith, -temperance, and other celestial powers left the earth," -says one of the ancient writers, "Hope was the only -goddess that stayed behind."</p> - -<p>The man who carries a lantern in a dark night -can have friends walking safely by the light of its -rays, and not be defrauded himself. So he who is -of cheerful disposition, and has the light of hope in -his breast, can help on many others in this world's -darkness, not to his own loss, but to their gain. -Hope is an anchor to the soul, both sure and steadfast, -that will restrain our frail bark and enable us -to outride the storms of time.</p> - -<p>There are so many humiliations in this world! The -secret is to rise above them, to throw off dissatisfaction, -and to grasp some pleasing hope, grateful and -beneficial to the mind. We are encompassed by -illusions and delusions. We need the comforting -promises of the heart—a steadfast faith in the good -and true, and hopefulness in all things, especially of -futurity. Hope is rich and glorious, and faithfully -should it be cultivated. Let its inspiring influence -grow in the heart; it will give strength and courage.</p> - -<p>Let the cheerful word fall from the lips, and the -smile play upon the countenance. The way of the -world is dark enough even to the most favored ones -<span class="pagenum"><a name="Page_472" id="Page_472">{472}</a></span> -among us. Why not, then, gather all the happiness -out of life that you can? Why not strive to cultivate -the cheerful, hopeful disposition that will enable -you to see the silver lining to every cloud? By such -a course you will do much to assuage the sorrows -and to increase the joys and pleasures of life.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Prosperity</h2> - -<div class="image-center"> - <img src="images/ch-482.jpg" width="125" height="20" alt="Prosperity"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-p.jpg" width="50" height="140" alt="P"/> -</div> - -<p class="drop-cap"><span class="uppercase">Prosperity</span> -is the great test of human character. -Many are not able to endure prosperity. -It is like the light of the sun to a weak eye—glorious, -indeed, in itself, but not proportioned -to such an instrument. Greatness stands upon a -precipice, and if prosperity carries a man ever so -little beyond his poise, it overbears and dashes him -to pieces.</p> - -<p>Moderate prosperity is not only to be hopefully -expected as the proper reward of a life's exertion, but -to bring the best human qualities to any thing like -perfection, to fill them with the sweet juices of -courtesy and charity, prosperity, or a moderate -amount of it, is required, just as sunshine is needed -for the ripening of peaches and apricots. But prosperity, -if it be good for the encouragement of humanity, -is full of danger as well. There is ever a -certain languor attending the fullness. When the -heart has no more to wish, it yawns over its possession, -and the energy of the soul goes out like a -<span class="pagenum"><a name="Page_473" id="Page_473">{473}</a></span> -flame that has no more to devour. A smooth sea -never made skillful mariners, neither do uninterrupted -prosperity and success qualify men for usefulness and -happiness. The storms of adversity, like those of -the ocean, rouse the faculties and excite the invention, -prudence, and skill of the voyager. The martyrs -of ancient times, in bracing their minds to -outward calamities, acquired a loftiness of purpose -and a moral heroism worth a life-time of softness and -security.</p> - -<p>It seems as if man were like the earth. It can -not bask forever in the sunshine. The snows of -Winter and its frosts must come and work in the -ground, and mellow it to make it fruitful. A man -upon whom continuous sunshine falls is like the earth -in August—he becomes parched, hard, and close-grained. -To some men the Winter and Spring come -when they are young. Others are born in Summer, -and made fit to live only by a Winter of sorrow -coming to them when they are middle-aged or old. -But come it must, and under its softening influence -the mind is fitted for the routine of life, and then the -warm, shining sun of prosperity spreads abroad in -the heart its vivifying influence, and the best powers -of man are developed.</p> - -<p>The way to prosperity is as plain as the way to -market. It depends chiefly on two words—industry -and frugality; that is, waste neither time nor money, -but make the best use of both. Without industry -and frugality nothing will do, and with them every -thing. There is no other way to arrive at a true -<span class="pagenum"><a name="Page_474" id="Page_474">{474}</a></span> -prosperity. It is gained only by diligent application -to the business of life. The men who may be said to -be prosperous are seldom men who have been rocked -in the cradle of indulgence or caressed in the lap of -luxury, but they are men whom necessity has called -from the shade of retirement to contend under the -scorching rays of the sun with the stern realities of -life, with all of its vicissitudes.</p> - -<p>Many make the mistake of supposing that prosperity -and happiness are identical terms. The most -prosperous are often the most miserable, while happiness -may dwell with him whose every effort has -failed, provided only that he hath done his best. -There is, therefore, a true and a false prosperity, -much resembling each other. But the similarity is in -resemblance only, for they differ in constitution. The -one is true and substantial, and is the result of a -well-lived life. Its rewards are inward content and -surroundings of comfort; the enjoyment of the real -blessings of life and the unfolding of all the better -nature of man. Its imitation is the reward gained -by unjust or dishonest means. It may have the -luster, but it lacketh the ring and weight of the true -metal. It may have the outward adornment, but can -not bring its possessor the inward peace of him who -hath the former. Instead of unfolding and expanding -the heart of man, it hardens it and dries up the -better nature.</p> - -<p>Engage in one kind of business only, and stick to -it until you succeed, or until your experience shows -that you should abandon it. A constant hammering -<span class="pagenum"><a name="Page_475" id="Page_475">{475}</a></span> -will generally drive it home at last so that it can be -clinched. When a man's undivided attention is centered -on one object his mind will be constantly suggesting -improvements of value, which would escape -him were his brain occupied by a dozen different -objects at once. Many a fortune has slipped through -a man's fingers because of attention thus engaged; -there is good sense in the old caution against having -too many irons in the fire at once.</p> - -<p>Adversity in early life often lays the foundation -for future prosperity. The hand of adversity is cold, -but it is the hand of a friend. It dispels from the -youthful mind the pleasing, but vain, illusions of untaught -fancy, and shows that the road to success and -prosperity is always a road requiring energetic action -to surmount its difficulties. There is something sublime -in the resolute, fixed purpose of him who determines -to rise superior to ill-fortune. "At thy first -entrance upon thy estate," saith a wise man, "keep a -low sail that thou mayest rise with honor; thou canst -not decline without shame; he that begins where his -father ends will generally end where his father began."</p> - -<p>As full ears load and lay corn so does too much -fortune bend and break the mind. It deserves to be -considered, too, as another advantage, that affliction -moves pity and reconciles our enemies; but prosperity -provokes envy and loses us even our friends. -Again, adversity is a desolate and abandoned state, -and, as rats and mice forsake a tottering house, so -do the generality of men forsake him who is cast -down by adversity. As a consequence, he who has -<span class="pagenum"><a name="Page_476" id="Page_476">{476}</a></span> -never known adversity is but half acquainted with -others or with himself, and can not be expected to -put forth full measure of his powers.</p> - -<p>The patient conquest of difficulties which rise in -the regular and legitimate channels of business and -enterprise is not only essential in securing the ultimate -prosperity which you seek, but it is requisite -to prepare your mind for enjoying your prosperity. -Every-where in human experience, as frequently as -in nature, hardship is essential to ultimate success. -That magnificent oak was detained twenty years in -its upward growth while its roots took a great turn -around a bowlder, by which the tree was anchored to -withstand the storms of centuries. They who are -eminently prosperous, or who achieve greatness or -even notoriety in any pursuit, must expect to make -enemies. Whoever becomes distinguished is sure to -be a mark for the malicious spite of those who, not -deserving success themselves, are galled by the merited -triumph of the more worthy. Moreover, the -opposition which originates in such despicable motives -is sure to be of the most unscrupulous character, -hesitating at no iniquity, descending to the -shabbiest littleness. Opposition, if it is honest and -manly, is not in itself undesirable. It is the whetstone -by which a highly tempered nature is polished -and sharpened. Uninterrupted prosperity shows us -but one side of the world. For, as it surrounds us -with friends who will tell us only our merits, so it -silences those enemies from whom alone we can learn -our defects.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_477" id="Page_477">{477}</a></div> - -<h2>Trifles</h2> - -<div class="image-center"> - <img src="images/ch-482.jpg" width="97" height="20" alt="Trifles"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -is to the contempt of details that many men -may trace the cause of their present misfortune. -The world is full of those who languish, not from -a lack of talents, but because, in spite of their -many brilliant parts, they lack the power of properly -estimating the value of trifles. Their souls fire with -lofty conceptions of some work to be achieved, their -minds warm with enthusiasm as they contemplate -the objects already attained; but when they begin to -put the scheme into execution they turn away in -disgust from the dry minutiæ and vulgar drudgery -which are requisite for its accomplishment. Such -men bewail their fate. Failing to do the small tasks -of life, they have no calls to higher ones, and so -complain of neglect.</p> - -<p>As the universe itself is composed of minute -atoms, so it is little details, mere trifles, which go to -make success in any calling. Attention to details is -an element of effectiveness which no reach of plan, -no loftiness of design, no enthusiasm of purpose can -dispense with. It is this which makes the difference -between the practical man, who pushes his thoughts -to a useful result, and the mere dreamer. If we -would do much good in the world we must be -willing to do good in little things, in little acts of benevolence -one after another; speaking a timely and -good word here, doing an act of kindness there, and -setting a good example always. We must do the -<span class="pagenum"><a name="Page_478" id="Page_478">{478}</a></span> -first good thing we can, and then the next. This -is the only way to accomplish much in one's lifetime. -He who waits to do a great deal of good -at once will never do any thing.</p> - -<p>The disposition of mankind is to despise the little -incidents of every-day life. This is a lamentable -mistake, since nothing in this life is really small. In -the complicated and marvelous machinery of circumstances -it is absolutely impossible to decide what -would have happened as to some event if the smallest -deviation had taken place in the march of those -that preceded them. In a factory we may observe the -revolving wheel in one room and in another, many -yards distant, the silk issuing from the loom, rivaling -in its tints the colors of the rainbow. There are -many events in our lives, the distance between which -was much greater than that between the wheel and -ribbon, yet the connection was much closer. It is, -indeed, strange on what petty trifles the crises of -life are decided. A chance meeting with some friend, -an unexpected delay in some business venture, may -be the source from which you date the rise of good -or ill fortune.</p> - -<p>There are properly no trifles in the biography of -life. The little things in youth accumulate into character -in age and destiny in eternity. Little sums -make up the grand total of life. Each day is brightened -or clouded by trifles. Great things come but -seldom, and are often unrecognized until they are -passed. It has been said that if a man conceives the -idea of becoming eminent in learning, and can not -<span class="pagenum"><a name="Page_479" id="Page_479">{479}</a></span> -toil through the many little drudgeries necessary to -carry him on, his learning will soon be told. Or if -one undertakes to become rich, but despises the -small and gradual advances by which wealth is ordinarily -acquired, his expectations will be the sum of -his riches.</p> - -<p>The difference between first and second class -work in every department of labor lies chiefly in the -degree of care with which the minutiæ are executed. -No matter whether born king or peasant, our inevitable -accompaniment through life is a succession of -small duties, which must be met and overcome, or -else they will defeat our plans. When we reflect -that no matter what profession or business we may -follow, it demands the closest attention to a mass -of little and apparently insignificant details, then we -comprehend why it is that the patient plodder, the -slow but sure man, so universally surpasses the -genius who had such a brilliant career in college. -It is all very well to form vast schemes. It is, however, -the homely details of their execution that -furnish the crucial tests of character. The successful -business man at home, surrounded by articles of -luxury, is a spectacle calculated to spur on the -toiler. But the merchant at his office has had to -work with trifles, to toil over columns of figures to -post his ledger; and while you were carelessly spending -a dollar, he has ransacked his books to discover -what has become of a stray shilling.</p> - -<p>In short, success in any pursuit can not be obtained -unless the trifling details of the business are -<span class="pagenum"><a name="Page_480" id="Page_480">{480}</a></span> -attended to. No one need hope to rise above his -present situation who suffers small things to pass -unimproved, or who, metaphorically speaking, neglects -to pick up a cent because it is not a shilling. -All successful men have been remarkable, not only -for general scope and vigor, but for their attention -to minute details. Like the steam hammer, they -can forge ponderous bolts or fashion a pin. It is -singular that in view of these facts men will neglect -details. Many even consider them beneath their notice, -and when they hear of the success of a business -man who is, perhaps, more "solid" than brilliant, -sneeringly remark that he is "great in little things." -But with character, fortune, and the concerns of life, -it is the littles combined that form the great whole. -If we look well to the disposition of these, the sum -total will be cared for. It is the pennies neglected -that squander the dollars. It is the minutes wasted -that wound the hours, and mar the day.</p> - -<p>Much of the unhappiness of life is caused by -trifles. It is not the great bowlders, but the small -pebbles on the road, that bring the traveling horse -on his knees; and it is the petty annoyances of life, -to be met and conquered afresh each day, that try -most severely the metal of which we are made. -Small miseries, like small debts, hit us in so many -places and meet us at so many turns and corners, -that what they lack in weight they make up in number, -and render it less hazardous to stand the fire -of one cannon ball than a volley composed of such a -shower of bullets. The great sorrows of life are -<span class="pagenum"><a name="Page_481" id="Page_481">{481}</a></span> -mercifully few, but the innumerable petty ones of -every day occurrence cause many to grow weary of -the burden of life.</p> - -<p>Those acts which go to form a person's influence -are little things, but they are potential for good or -evil in the lives of others. From the little rivulets -we trace the onward flowing of majestic rivers, constantly -widening until lost in the ocean; and so the -little things of an individual life, in their ever-widening -influence for good or evil, diffusing misery or -happiness around them, are borne onward to swell -the joys or sorrows of the boundless ocean of eternity, -and should be noted and guarded the more -carefully from their infinitely higher importance. -Words may seem to us but little things, but they -possess a power beyond calculation. They swiftly fly -from us to others, and though we scarcely give them -a passing thought, their spirit lives. Though they -are as fleeting as the breath that gave them, their -influence is as enduring as the heart they reach. Ah, -well may we guard our lips so that none grieve in -silence over words we have carelessly dropped. Well -may we strive to scatter loving, cheering, encouraging -words, to soothe the weary, and awaken the -nobler, finer feelings of those with whom we daily -come in contact.</p> - -<p>The happiness, also, of life is largely composed -of trifles. The occasions of great joys, like those of -great sorrows, are few and far between, but every -day brings us much of good if we will but gather it. -"One principal reason," says Jeremy Bentham, "why -<span class="pagenum"><a name="Page_482" id="Page_482">{482}</a></span> -our existence has so much less of happiness crowded -into it than is accessible to us, is that we neglect to -gather up those minute particles of pleasure which -every moment offers for our acceptance. In striving -after a sum total, we forget the ciphers of which it is -composed; struggling against inevitable results which -he can not control, too often man is heedless of those -accessible pleasures whose amount is by no means -inconsiderable when collected together; stretching -out his hands to catch the stars, man forgets the -flowers at his feet, so beautiful, so fragrant, so multitudinous, -so various."</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Leisure</h2> - -<div class="image-center"> - <img src="images/ch-492.jpg" width="90" height="20" alt="Leisure"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Time <i>was</i> is past—thou canst not it recall;</div> - <div class="verse">Time <i>is</i> thou hast—employ the portion small;</div> - <div class="verse">Time <i>future</i> is not, and may never be;</div> - <div class="verse">Time <i>present</i> is the only time for thee."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-s.jpg" width="50" height="140" alt="S"/> -</div> - -<p class="drop-cap"><span class="uppercase">Spare</span> -moments are the gold-dust of time—the -portion of life most fruitful in good or evil. -When gathered up and pressed into use important -results flow from thence; when neglected -they are gaps through which temptation finds -a ready entrance. They are a treasure when rightly -used, but a terrible curse when abused. There are -three obligations resting upon us in regard to the -use and application of time. There is the duty to -ourselves, in the care of our happiness, our improvement, -<span class="pagenum"><a name="Page_483" id="Page_483">{483}</a></span> -and providing for our necessities; the duty to -those dependent upon ourselves, and to society; and, -lastly, our accountability to God, who bestows upon -us this valuable gift, not without its being accompanied -with the greatest inducements and the strongest -and most cogent motives to improve it to advantage -in these different respects.</p> - -<p>A celebrated Italian was wont to call his time his -estate; and it is true of this, as of other estates of -which the young come into possession, that it is -rarely prized till it is nearly squandered, and then, -when life is fast waning, they begin to think of -spending the hours wisely, and even of husbanding -the moments. But habits of idleness, listlessness, -and procrastination once firmly fixed can not be suddenly -thrown off, and the man who has wasted the -precious hours of life's seed-time finds that he can -not reap a harvest in life's Autumn. The value of -time is not realized. It is the most precious thing -in all the world; the only thing of which it is a virtue -to be covetous, and yet the only thing of which -all men are prodigal. Time is so precious that there -is never but one moment in the world at once, and -that is always taken away before another is given.</p> - -<p>It is astonishing what can be done in any department -of life when once the will is fired with a -determination to use the leisure time rightly. Only -take care to gather up your fragments of leisure -time, and employ them judiciously, and you will find -time for the accomplishment of almost any desired -purpose. Men who have the highest ambition to -<span class="pagenum"><a name="Page_484" id="Page_484">{484}</a></span> -accomplish something of importance in this life frequently -complain of a lack of leisure. But the truth -is, there is no condition in which the chances of accomplishing -great results are less than in that of -leisure. Life is composed of an elastic material, and -wherever a solid piece of business is removed the -surrounding atmosphere of trifles rushes in as certainly -as the air into a bottle when you pour out its -contents. If you would not have your hours of leisure -frittered away on trifles you must guard it by -barriers of resolution and precaution as strong as are -needed for hours of study and business.</p> - -<p>The people who, in any community, have done -the most for their own and the general good are not -the wealthy, leisurely people who have nothing to do, -but are almost uniformly the overworked class, who -seem well-nigh swamped with cares, and are in a -paroxysm of activity from January to December. -Persons of this class have learned how to economize -time, and, however crowded with business, are always -found capable of doing a little more; and you -may rely upon them in their busiest season with far -more assurance than upon the idle man. It is much -easier for one who is always exerting himself to exert -himself a little more for an extra purpose than for -him who does nothing to get up steam for the same -end. Give a busy man ten minutes in which to write -a letter, and he will dash it off at once; give an idle -man a day, and he will put it off till to-morrow or -next week. There is a momentum in an active man -which of itself almost carries him to the mark, just -<span class="pagenum"><a name="Page_485" id="Page_485">{485}</a></span> -as a very light stroke will keep a hoop going when -a smart one was required to set it in motion.</p> - -<p>The men who do the greatest things achieved on -this globe do them not so much by fitful efforts as by -steady, unremitting toil—by turning even the moments -to account. They have the genius of hard -work—the most desirable kind of genius. The time -men often waste in needless slumber, in lounging, or -in idle visits, would enable them, were it employed, -to execute undertakings which seem to their hurried -and worried life to be impossible. Much may be -done in those little shreds and patches of time which -every day produces, and which most men throw away, -but which, nevertheless, will make, at the end of life, -no small deduction from the sum total.</p> - -<p>Time, like life, can never be recalled. It is the -material out of which all great workers have secured -a rich inheritance of thoughts and deeds for their -successors. It has been written, "The hours perish, -and are laid to our charge." How many of these -there are upon the records of the past! How many -hours wasted, worse than wasted in frivolous conversation, -useless employment—hours of which we -can give no account, and in which we benefited -neither ourselves nor others! There are few such -hours in the busiest lives, but they make up the -whole sum in the lives of many. Many live without -accomplishing any good; squander their time away -in petty, trifling things, as if the only object in life -were to kill time, as if the earth were not a place for -probation, but our abiding residence. We do not -<span class="pagenum"><a name="Page_486" id="Page_486">{486}</a></span> -value time as we should, but let many golden hours -pass by unimproved. We loiter during the day-time -of life, and ere we know it the night draws near -"when no man can work." Oh, hours misspent -and wasted! How we wish we could live them over -again!</p> - -<p>It requires no small degree of effort to resolutely -employ one's time so as to allow none of it to go to -waste. There are a thousand causes tending to the -loss of time, and any one who imagines that they -would do great things if they only had leisure are -mistaken. They can find time if they only set about -doing it. Complain not, then, of your want of leisure. -Rather thank God that you are not cursed -with leisure, for a curse it is in nine cases out of ten. -What, if to achieve some good work which you have -deeply at heart, you can never command an entire -month, a week, or even a day? Shall you, therefore, -bid it an eternal adieu, and fold your arms in despair? -The thought should only the more keenly spur you -on to do what you can in this swiftly passing life of -yours. Endeavor to compass its solution by gathering -up the broken fragments of your time, rendered -more precious by their brevity.</p> - -<p>Where they work much in gold the very dust of -the room is carefully gathered up for the few grains -of gold that may thus be saved. Learn from this the -nobler economy of time. Glean up its golden dust, -economize with tenfold care those raspings and parings -of existence, those leavings of days and bits of -hours, so valueless singly, so inestimable in the -<span class="pagenum"><a name="Page_487" id="Page_487">{487}</a></span> -aggregate, and you will be rich in leisure. Rely -upon it, if you are a miser of moments, if you hoard -up and turn to account odd minutes and half-hours -and unexpected holidays, the five-minute gaps while -the table is spreading, your careful gleanings at the -end of life will have formed a colossal and solid block -of time, and you will die wealthier in good deeds -harvested than thousands whose time is all their own.</p> - -<p>It has been written that "he who toys with time -trifles with a frozen serpent, which afterwards turns -upon the hand which indulged the sport, and inflicts -a deadly wound." There are many persons who -sadly realize this in their own lives. When age with -its frosts of years has come their reflections can not -be otherwise than of the saddest kind as they ponder -over wasted time, the hours they spent in a worse -than foolish manner. Death often touches with a -terrible emphasis the value of time. But, alas! the -lesson comes too late. It is for the living wisely to -consider the end of their existence, to reflect on the -possibilities of life, to resolve to waste no time in -idleness, but to be up and doing in a manner befitting -one who lives here a life preparatory simply to -another and better existence.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_488" id="Page_488">{488}</a></div> - -<h2>Happiness</h2> - -<div class="image-center"> - <img src="images/ch-498.jpg" width="112" height="20" alt="Happiness"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-h.jpg" width="50" height="121" alt="H"/> -</div> - -<p class="drop-cap"><span class="uppercase">Happiness</span> -is that single and glorious thing -which is the very light and sun of the whole -animated universe, and where she is not it -were better that nothing should be. Without -her wisdom is but a shadow, and virtue a name.</p> - -<p>It is in the pursuit of happiness that the energies -of man are put forth. It matters not that we are -generally disappointed in the ultimate results of our -endeavors. Earthly happiness is a phantom of which -we hear much, but see little, whose promises are constantly -given and constantly broken, but as constantly -believed. She cheats us with the sound instead of -the substance, and with the blossom instead of the -fruit. Anticipation is her herald, but disappointment -is her companion. In the ideal scene every thing is -painted in bright colors. There are no drawbacks, -no disappointments, in that picture, but in the reality -they are sure to appear. The anticipation of a pleasure -may have lasted for weeks in the mind, and have -been dwelt on in all the endless variety of possibilities, -while the reality lasts but a short time. Hence -the feeling of disappointment ensues. Hope immediately -rallies the powers. We turn to new plans, -and begin again the round of anticipation, ending in -disappointments.</p> - -<p>Happiness is much like to-morrow—only one day -from us, yet never arriving. It is, in a word, hope -or anticipation. In this life we pursue it; in the -<span class="pagenum"><a name="Page_489" id="Page_489">{489}</a></span> -future life we hope to overtake it. It is the experience -of all that, having realized our hopes, of whatever -nature they may be, we are not satisfied. And -it is well for man that he is so constituted, since -satisfaction would be a bar to future efforts. We at -once form new plans, grander and more comprehensive -in their scope; we renew the struggle, press -forward to their accomplishment, finding pleasure -in the pursuit, if not in the possession. Perhaps -nothing more plainly shows the diversity of the -human mind than the different methods employed -in this pursuit. Some seek it in the acquisition of -wealth; others, of power; others, of fame. Some, -by plunging into society, endeavor, by a giddy round -of pleasure, to catch the same evanescent shadow -that others seek by a life of solitude. No class or -race of people exist but that have some characteristic -mode in which they trust to secure happiness. The -savage seeks it in hunting and fishing, in barbarous -warfare, or in the rude war dance. National peculiarities -are strongly shown in their ideas of what -constitutes happiness; the light-hearted nations of the -sunny south differing in this respect from their more -serious northern neighbors. To be happy is the -summing up of all the ends and aims on earth. It -is a noble desire, implanted in the human breast by -the Creator for purposes known only to his wisdom.</p> - -<p>We talk of wealth, fame, and power as undeniable -sources of enjoyment; and limited fortune, obscurity, -and insignificance as incompatible with felicity. This -is an instance of the remarkable distinction between -<span class="pagenum"><a name="Page_490" id="Page_490">{490}</a></span> -theoretic conclusions and experience. However brilliant -in speculation wealth, fame, and power are found -in possession impotent to confer happiness. However -decried in prospect limited fortune, obscurity, -and insignificance are, by experience, found most -friendly to real and lasting pleasure. It is not this -or that or the other peculiar mode of life, nor in any -particulars of outward circumstances, nor in any definite -kind of labor or duty, that we may positively -expect happiness. If we do we shall be disappointed, -for it is not in our power to have things just our -way, or to control our outward life just as we would.</p> - -<p>We live amid a multitude of influences we can -not altogether control. Nor is it best we should. -We must seek happiness in the right state of mind, -in the legitimate labors, duties, and pleasures of life, -and then we shall find what we seek, yet we may -find it under very different circumstances from what -we expected. It is much more equally divided than -some of us imagine. One man may possess most of -the materials, but little of the thing; another may -possess much of the thing, but few of the materials. -In this particular view happiness has been compared -to the manna in the desert—"he that gathered much -had nothing over, and he that gathered little had no -lack." Therefore, to diminish envy, let us consider -not what others possess, but what they enjoy.</p> - -<p>We may look for happiness in one direction, but -find it in another, and sometimes where we expect -the least we may find the most, and where we look -for the most we shall find the least. We are shortsighted, -<span class="pagenum"><a name="Page_491" id="Page_491">{491}</a></span> -and fail to see the ends of things. A great -deal of the misery of life comes from this disposition -to have things our own way, as though we could not -be happy under any circumstances except those we -have framed to meet our own wants. Circumstances -are not half so essential to our happiness as most -people imagine. A cabin is often the seat of more -true happiness than a palace. Kings may bid higher -for happiness than their subjects, but it is more apt -to fall to the lot of the private citizen than the monarch. -She sends to the palace her equipage, her -pomp, and her train, but she herself is traveling -<i>incognita</i> to keep a private appointment with contentment, -and to partake of a dinner of herbs in a -cottage.</p> - -<p>The disposition to make the best of life is what we -want to make us happy. Those who are so willful -and seemingly perverse about their outward circumstances -are often intensely affected by the merest trifles. -A little thing shadows their life for days. The -want of some convenience, some personal gratification, -some outward form or ornament will blight a day's joy. -They can often bear a great calamity better than a -small disappointment, because they nerve themselves -to meet the former, and yield to the latter without an -effort to resist. Molehills are magnified into mountains, -and in the shadow of these mountains they sit -down and weep. The very things they ought to have -sometimes come unasked, and because they are not -ready for them they will not enjoy them, but rather -make them the cause of misery. There is also a -<span class="pagenum"><a name="Page_492" id="Page_492">{492}</a></span> -disposition in such minds to multiply their troubles as -well as magnify them. They make troubles of many -things which should really be regarded as privileges, -opportunities for self-sacrifice, for culture, for improving -effort. They make troubles of the ordinary allotments -of life; its duties, charities, changes, unavoidable -accidents, reverses, and experiences. This can -be considered in no other light than morally wrong, -for these common allotments and experiences were, -beyond all question, ordained by infinite wisdom as a -healthy discipline for the soul of man.</p> - -<p>Some spend life determined to be vastly happy at -some future time, but for the present put off all enjoyment -even of passing pleasures, seemingly for fear -lest all such present comfort detracts from the sum -total of future enjoyments. They, indeed, acquire -wealth or fame or the outward surroundings of happiness; -but, alas! too often the palmy days of life are -gone, and the acquisitions from which they fondly -hoped to gather much of human happiness form -but the stately surroundings of real and heart-felt -wretchedness. Happiness, then, should be as a -modest mansion, which we can inhabit while we have -our health and vigor to enjoy it; not a fabric so vast -and expensive that it has cost us the best part of our -lives to build it, and which we can enjoy only when -we have less occasion for a habitation than for -a tomb.</p> - -<p>Happiness is a mosaic composed of many small -stones. Each taken apart and viewed singly may be -of little value; but when all are grouped together, -<span class="pagenum"><a name="Page_493" id="Page_493">{493}</a></span> -judiciously combined, and set they form a pleasing -and graceful whole, a costly jewel. Trample not -under foot, then, the little pleasures which a gracious -Providence scatters in the daily path while in search -after some great and exciting joy. Happiness, after -all, is a state of the mind. It can not consist in -things. It follows thence that in the right discipline -of the mind is the secret of true happiness. In vain -do they talk of happiness who never subdued an -impulse in obedience to a principle. He who never -sacrificed a present to a future good, or a personal to -a general one, can speak of happiness only as the -blind do of colors.</p> - -<p>The fountain of content must spring up in the -mind, and he who seeks happiness by changing any -thing but his own disposition will waste his life in -fruitless efforts, and multiply the griefs which he -seeks to remove. The trouble often is, we are too -selfish, too unyielding in our arrangements for life's -best good. Because we can not find happiness in -our own way we will not accept it in its appointed -way, and so make ourselves miserable. Some excellent -people are very unhappy from a kind of stubborn -adherence to their settled convictions of just what -they must have and what they must do to be happy. -They lose sight of the fact that God rules above -them, and a thousand influences work around them, -partly, at least, beyond their control. They have not -determined to accept life cheerfully in whatever form -it may come, and seek for good under all circumstances.</p> - -<p><span class="pagenum"><a name="Page_494" id="Page_494">{494}</a></span> -We must seek for happiness in heaven-appointed -ways, in study, duty, labor, exalted pleasures, -with a constant effort to find it. We must -seek it in domestic and business life, in the relations -we hold to our fellow-men, and in the daily opportunities -afforded us for discipline and self-sacrifice. -If, then, you would be happy, possessing at least -that measure of happiness which is vouchsafed to -mortals, we must <i>intelligently</i> seek happiness, not by -way of impulse, not seeking selfishly our own good, -but with a forgetfulness of self doing all the good we -can, and with a thorough consecration of soul to the -good of what we seek.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>True Nobility</h2> - -<div class="image-center"> - <img src="images/ch-504.jpg" width="170" height="20" alt="xxx"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Greatness, thou gaudy torment of our souls,</div> - <div class="verse">The wise man's fetters, and the rage of fools."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is so much in this world that is artificial, -so much that glitters in borrowed light, that it -is not singular that moral greatness and nobility -are often counterfeited by some baser metal—so -much so that it is no slight task to discriminate -rightly between the true and the false, and to determine -wherein true nobility doth consist. When we -carefully consider the nature of man we readily admit -that it is in the possession of moral and intellectual -powers that his superiority over the brute world -consists.</p> - -<p><span class="pagenum"><a name="Page_495" id="Page_495">{495}</a></span> -In the society of his fellow-men man ought not to -be rated by his possessions, by his stores of gold, by -his office of honor or trust; these are but temporary -and accidental advantages, and the next turn of fortune -may tear them from his grasp. The light of -fame, though it shines with ever so clear a light, is -able to dispel the darkness of death but a little ways. -The greatest characters of antiquity are but little -known. Curiosity follows them in vain, for the veil -of oblivion successfully hides the greater portion of -their lives.</p> - -<p>The world ofttimes knows nothing of its greatest -men. Their lives were passed in obscurity, but real -nobility of character was theirs, and this is nearly -always unseen and unknown. He who in tattered -garments toils on the way may, and often does, possess -more real nobility of spirit than he who is driven -past in a chariot. It is the mind that makes the -heart rich; and as the sun breaks through the darkest -clouds, so honor peereth in the meanest habit. -Public martyrdom of every shade has a certain <i>éclat</i> -and popularity connected with it that will often bear -men up to endure its trials with courage; but those -who suffer alone, without sympathy, for truth or -principle—those who, unnoticed by men, maintain -their part, and, in obscurity and amid discouragement, -patiently fulfill their trust—these are the real -heroes of the age, and the suffering they bear is real -greatness.</p> - -<p>It is refreshing to read the account of some of -the truly great men and women, whose lives of usefulness -<span class="pagenum"><a name="Page_496" id="Page_496">{496}</a></span> -have done much for the alleviation of the -world's misery. And, after all, there is no true nobility -except as it displays itself in good deeds. Says -Matthew Henry: "Nothing can make a man truly -great but being truly good, and partaking of God's -holiness." That which constitutes human goodness, -human greatness, and human nobleness is not the -degree of enlightenment with which men pursue their -own advantages, but it is self-forgetfulness, self-sacrifice, -and the disregard of personal advantages, -remote or contingent, because some other line of -conduct is nearer right. The greatest man is he -who chooses right with the most invincible resolution; -who resists the sorest temptations from within -and without; who bears the heaviest burdens cheerfully; -who is calmest in storms, and most fearless -under menaces and frowns.</p> - -<p>Some persons are great only in their ability to do -evil. Such appears to have constituted the greatness -of many of those individuals who drenched the world -in blood that their ambition might be satisfied. They -may possess the most astonishing mental qualities, -yet may be overruled for evil instead of good. Men -of the most brilliant qualities need only a due admixture -of pride, ambition, and selfishness to be great -only in evil ways. Energy without integrity of character -and a soul of goodness may only represent the -embodied principle of evil. But when the elements -of character are brought into action by a determinate -will, and influenced by high purposes, man enters -upon, and courageously perseveres in, the path of -<span class="pagenum"><a name="Page_497" id="Page_497">{497}</a></span> -duty at whatever cost of worldly interests, he may -be said to approach the summit of his being—to -possess true nobility of character; he is the embodiment -of the highest idea of manliness.</p> - -<p>The life of such a man becomes repeated in the -life and actions of others. He is just and upright -in his business dealings, in his public actions, and in -his family life. He will be honest in all things—in -his works and in his words. He will be generous -and merciful to his opponent—to those who are -weaker as well as those stronger than himself. "The -man of noble spirit converts all occurrences into experience, -between which experience and his reason -there is marriage, and the issue are his actions. He -moves by affection, not for affection; he loves glory, -scorns shame, and governeth and obeyeth with one -countenance, for it comes from one consideration. -Knowing reason to be no idle gift of nature he is -the steersman of his own destiny. Truth is his -goddess, and he takes pains to get her, not to look -like her. Unto the society of men he is a sun whose -clearness directs in a regular motion. He is the wise -man's friend, the example of the indifferent, the medicine -of the vicious. Thus time goeth not from him, -but with him, and he feels age more by the strength -of his soul than by the weakness of his body. Thus -feels he no pain, but esteems all such things as -friends that desire to file off his fetters and help -him out of prison."</p> - -<p>True nobility of spirit is always modest in expression. -The grace of an action is gone as soon as we -<span class="pagenum"><a name="Page_498" id="Page_498">{498}</a></span> -are convinced that it was done only that third persons -might applaud the act. But he who is truly -great, and does good because it is his duty, is not at -all anxious that others should witness his acts. His -aim is to do good because it is right. His nobility -does not show itself in waiting and watching for some -chance to do a great good at once. Greatness can -only be rightly estimated when minuteness is justly -reverenced. Greatness is the aggregation of minuteness; -nor can its sublimity be felt truthfully by any -mind unaccustomed to the watching of what is least. -His nobility consists in being great in little things. -All the little details of life are attended to, and thus -the soul is prepared for great ones. There is more -true nobility in duty faithfully done than in any one -great act when others are looking on and signifying -their approval, and thus by their sympathy spurring -the soul on to greater exertions.</p> - -<p>It is impossible to conceive of a truly great character, -and not think of one imbued with the spirit -of kindness. Nobility of spirit will not dwell with -the haughty in manner. It delights to take up its -abode with the generous and tender-hearted, those -who seek to relieve the misery of others as they -would their own. If you contrast the career of Napoleon -Bonaparte and Florence Nightingale, though -one filled all Europe with the terror of his name, -doubt not that in the scale of moral greatness the -latter far outweighs the former. Kindness is the -most powerful instrument in the world to move men's -hearts, and a word in kindness spoken will often -<span class="pagenum"><a name="Page_499" id="Page_499">{499}</a></span> -do more for the furtherance of your cause than any -amount of angry reasoning. Therefore, it is not -singular that one whose whole life is spent in the -exercise of kindness should possess a peculiar power -over the lives of others—in effect, wield such an influence -over them as marks him as one of the truly -great.</p> - -<p>Nobility of character is also reverential. The -possession of this quality marks the noblest and -highest type of manhood and womanhood. Reverence -for things consecrated by the homage of generations, -for high objects, pure thoughts, and noble -aims, for the great men of former times and the -high-minded workers among our contemporaries. -Reverence is alike indispensable to the happiness -of individuals, of families, and of nations. Without -it there can be no trust, no faith, no confidence, -either in God or man—neither social peace nor social -progress. Reverence is but another name for love, -which binds men to each other, and all to God.</p> - -<p>The rewards of a life of moral greatness rests -with posterity. Great men are like the oaks, under -the branches of which men are happy in finding a -refuge in times of storm and rain. But when the -danger is past they take pleasure in cutting the bark -and breaking the branches. As long as human -nature is such a mass of contradictions this is not to -be wondered at. But the influence of such men is -ever working, and will sooner or later show itself. -Men such as these are the true life-blood of the -country to which they belong. They elevate and -<span class="pagenum"><a name="Page_500" id="Page_500">{500}</a></span> -uphold it, fortify and ennoble it, and shed a glory -over it by the example of life and character which -they have bequeathed to it. "The names and manners -of great men," says an able writer, "are the -dowry of a nation." Whenever national life begins to -quicken, the dead heroes rise in the memory of men. -These men of noble principles are the salt of the -earth. In death, as well as life, their example lives -in their country, a stimulus and encouragement to all -who have the soul to adopt it.</p> - -<p>Nobility of character is within the reach of all. -It is the result of patient endeavors after a life of -goodness, and, when acquired, can not be swept -away unless by the consent of its possessor. Wealth -may be lost by no fault of its possessor, but greatness -of soul is an abiding quality. One may fail in -his other aims; the many accidents of life may bring -to naught his most patient endeavors after worldly -fame or success; but he who strives for nobility of -character will not fail of reward, if he but diligently -seek the same by earnest resolve and patient labor. -Is there not in this a lesson of patience for many -who are almost weary of striving for better things? -If success does not crown their ambitious efforts, will -they not be sustained by the smile of an approving -conscience? Strong in this, they can wait with patience -till, in the fullness of time, their reward cometh.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_501" id="Page_501">{501}</a></div> - -<h2>A Good Name</h2> - -<div class="image-center"> - <img src="images/ch-511.jpg" width="140" height="20" alt="A Good Name"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse indent1">"He that filches from me my good name</div> - <div class="verse">Robs me of that which ne'er enriches him,</div> - <div class="verse">And makes me poor indeed."</div> - <div class="verse indent10">—<span class="smcap">Shakespeare.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-a2.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">A good</span> -name is the richest possession we have -while living, and the best legacy we leave behind -us when dead. It survives when we are -no more; it endures when our bodies and the -marbles which cover them have crumbled into dust. -How can we obtain it? What means will secure it -to us with the free consent of mankind and the acknowledged -suffrages of the world? It is won by -virtue, by skill, by industry, by patience and perseverance, -and by humble and consistent trust and -confidence in a high and overruling power. It is -lost by folly, by ignorance, by ignominy and crime, -by excessive ambition and avarice.</p> - -<p>That good name, which is to be chosen rather -than great riches, does not depend on the variable -and shifting wind of popular opinion. It is based on -permanent excellence, and is as immutable as virtue -and truth. It consists in a fair and unsullied reputation—a -reputation formed under the influence of virtuous -principles, and awarded to us, not by the -ignorant and the vicious, but by the intelligent and -the good.</p> - -<p>In such a name we look first of all for integrity, -or an unbending regard to rectitude; we look for -<span class="pagenum"><a name="Page_502" id="Page_502">{502}</a></span> -independence, or a determination to be governed by -an enlightened consideration of truth and duty; for -benevolence or a spirit of kindness and good-will -toward men; and, finally, for a reverent regard for -all moral qualities. These are the essential proper -ties of a good character, the living, breathing lineaments -of that good name which commends itself to -the careful consideration of the truly good every-where.</p> - -<p>It is ever to be kept in mind that a good name is -in all cases the fruit of personal exertions. It is not -inherited from parents; it is not created by external -advantages. It is no necessary appendage of birth -or wealth or talents or station, but the result of one's -own endeavors, the fruit and reward of good principles -manifested in a course of virtuous and honorable -actions. Hence the attainment of a good name, -however humble the station, is within the reach of -all. No young man is excluded from this invaluable -boon. He has only to fix his eye on the prize, and -to press toward it in a course of virtuous and useful -conduct, and it is his. It may be said that in the -formation of a good name personal exertion is the first, -the second, and the last virtue. Nothing great or -excellent can be acquired without it. All the virtues -of which it is composed are the result of untiring -application and industry. Nothing can be more fatal -to the attainment of a good character than a confidence -in external advantages. These, if not seconded -by your own endeavors, will drop you midway, or -perhaps you will not have started when the diligent -traveler will have won the race.</p> - -<p><span class="pagenum"><a name="Page_503" id="Page_503">{503}</a></span> -Life will inevitably take much of its shape and -coloring from the plastic powers that operate in -youth. Much will depend on taking a proper course -at the outset of life. The principles then adopted -and the habits then formed, whether good or bad, -become a kind of second nature, fixed and permanent. -The most critical period of life is that which -elapses from fourteen to twenty-one years of age. -More is done during this period to mold and settle -the character of the future man than in all the other -years of life. If a young man passes this period -with pure morals and a fair reputation, a good name -is almost sure to crown his years and to descend -with him to the close of his days. On the other -hand, if a young man in the Spring season of life -neglects his mind and heart, if he indulges himself -in vicious courses, and forms habits of inefficiency and -slothfulness, he inflicts an injury on his good name -which time will not efface, and brings a stain upon -his character which no tears can wash away.</p> - -<p>The two most precious things this side the grave -are our reputation and our life. But it is to be -lamented that the most contemptible whisper may -deprive us of the one and the weakest weapon of -the other. A wise man, therefore, will be more -anxious to deserve a fair reputation than to possess -it; and this will teach him so to live as not to be -afraid to die. A fair reputation, it should be remembered, -is a plant delicate in its growth. It will not -shoot up in a night, like the gourd that sheltered the -prophet's head; but, like that gourd, it may perish -<span class="pagenum"><a name="Page_504" id="Page_504">{504}</a></span> -in a night. A name which it has cost many years to -establish is often destroyed in a single hour. A good -name, like good-will, is gained by many actions, but -lost by one.</p> - -<p>One of the most essential elements of a good -name is the possession of good moral principles. -Such principles fill the soul with the noblest views -and the purest sentiments, and direct all the energies, -desires, and purposes to their proper use and -end. Such principles impart new light and vigor to -the mind, and secure to its possessor a safe passage -through all the temptations of the world to the abodes -of eternal purity and blessedness. A character without -fixed moral principles has impressed on it the -deformity of a great and palpable defect. Whatever -virtues it does not possess are like flowers planted in -the snow or withered by the drought—wanting the -life vigor and beauty which principles alone can impart. -Lacking such principles one would in vain seek -to acquire a good name. As well expect a vessel to -traverse broad oceans to a destined harbor with no -rudder whereby to control its course.</p> - -<p>Though a good name is won only by a life of -constant activity and exertion, by self-denial, and an -outflow of charity, yet its rewards are great and -enduring, and to fail of its possession is to be without -the best thing on earth. Without it gold has no -value, birth no distinction, station no dignity, beauty -no charms, age no reverence. Without it every -treasure impoverishes, every grace deforms, every -dignity degrades, and all the arts, the decorations, -<span class="pagenum"><a name="Page_505" id="Page_505">{505}</a></span> -and accomplishments of life stand like the beacon -blaze upon a rock, warning that its approach is dangerous, -that its contact is death. He who has it -not is under eternal quarantine—no friend to greet -him, no home to harbor him. And in the midst of -all that ambition can achieve, or avarice amass, or -rapacity plunder, he feels himself alone, destitute of -the sympathy of others.</p> - -<p>A good character is a sure protection against -suspicion and evil reports. A man of bad or doubtful -character is suspected of a thousand acts of which -he may not be guilty. And if he does a good deed -it is apt to be ascribed to a bad motive. He has -lost the confidence of his fellow-men. They know -him to be unprincipled and hollow-hearted, and are -therefore ready to believe all the evil that is thought -or said of him, but none of the good. On the other -hand, a man of fair character, of tried and established -reputation, stands out to the eyes of the public as -one who is above suspicion, and above reproach. -The envious may attempt to tarnish his fair name, -but their efforts recoil upon their own heads. He is -conscious of acting from correct principles, and being -known to the public as a man of integrity and worth -he need never give himself much concern as to any -unfavorable reports that may be circulated respecting -him. They acquit him without trial, and believe his -innocence without the judgment of a court. Slander -may, indeed, for a moment, fix its fangs on a spotless -character, but such a character has within itself -an antidote to the poison, and emerges from -<span class="pagenum"><a name="Page_506" id="Page_506">{506}</a></span> -the temporary shadow with invigorated strength and -heightened beauty.</p> - -<p>While a good name will secure for you the esteem -and confidence of your fellow-men, how will it increase -your capacity and extend the sphere of your usefulness! -Who are the men whose friendship is most -highly valued, whose opinions have greatest weight, -whose patronage is most eagerly sought, and whose -influence is most extensively sought in the country? -Are they not men of principle—men of known worth -and established reputation? A good name draws -round its possessor warm friends, and opens for him a -sure and easy way to wealth, to honor, and happiness. -Reverse the picture, and think of the direful evils of -a ruined character. It will expose you to a thousand -painful suspicions and blasting reports; it will deprive -you of all self-respect and peace of mind; it will exclude -you from the confidence and esteem of your -fellow-men, and bring upon you their neglect and -contempt; it will cut you off from all means of usefulness, -and degrade you to a mere cipher in society, -rendering your ultimate success impossible.</p> - -<p>A good name is thus a protection against suspicion -and evil reports; it is the source of the purest -and most lasting enjoyment; it secures for us the -esteem and confidence of our fellow-men; it increases -the power and enlarges the sphere of our usefulness; -it has the most direct and happy bearing on our success -in life; it stands connected with the happiness of -our families and friends, with the welfare of society; -with the temporal and eternal happiness of thousands.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_507" id="Page_507">{507}</a></div> - -<h2>Meditation</h2> - -<div class="image-center"> - <img src="images/ch-517.jpg" width="140" height="20" alt="Meditation"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-m.jpg" width="50" height="116" alt="M"/> -</div> - -<p class="drop-cap"><span class="uppercase">Meditation</span> -is the soul's perspective glass, -whereby, in her long removes, she discerns -God as if he were near at hand. It is thinking, -not growth, that makes the perfect man -or woman. Hence life may be said to have commenced -when the mind learns to meditate upon its -nature, its powers, and its possibilities. This is the -commencement of true soul-growth. To live without -thought is not life; it is simple, barren existence. -There is in youth a natural impulsiveness which is -highly detrimental to their best interests. In itself -this is not wrong; but personal usefulness depends -upon its being controlled and brought into subjection -to the judgment.</p> - -<p>The first and hardest lesson of life to learn is to -subdue and chasten the inborn impulses of the soul. -His soaring ambition, his reckless hopes, his daring -courage must be held in check by the rein of sober -sense. The curb and bit must be put on and drawn -tightly, and this must be done by his own hand. In -his hours of meditation he must form his plans, lay -out his work, breathe his prayer for victory, and -swear eternal fealty to his purpose of right. In the -still chambers of thought he must rally his moral -forces, pledge them to duty, and call aid from above -in his solemn work. Others may assist him by encouragement, -by advice and solemn warning; but the -<span class="pagenum"><a name="Page_508" id="Page_508">{508}</a></span> -work is his own. If he has learned to think, he has -within an element of safety found nowhere else.</p> - -<p>What can be more distasteful than the actions -of impulsive people? To-day they are borne on the -gale of the wildest pleasure—they are more giddy -than the feather tossed in the breeze; to-morrow, in -darkness of spirit, despairing and wretched, because -their hot-brained fancies failed to give them peace -and joy. To-day they thoughtlessly act as their impulses -lead them; to-morrow they are full of regrets -about the mistakes and blunders of yesterday. They -give full vent to whatever impulsive feeling happens -to come uppermost, changing more often than the -wind, and reflecting as little upon their variations. -It is the office of meditation to train and subdue -these impulses.</p> - -<p>The fault is not in the joyousness of spirit which -accompanies youthful action, but in the impulsiveness -with which they are indulged. The feelings come -forth as masters, whereas they should be servants, -subdued, but joyous. They should be submissive -and obedient children of the will, doing its dictates -with alacrity and power. They should make the -intellect more active, the affections more warm and -deep, and the moral sense more varied and strong. -The fruit of meditation is propriety of action. There -is a simple and beautiful propriety, pleasing to all, -which gives grace to the manners and loveliness to -the whole being, which all should strive to possess. -It is neither too grave nor too gay, too gleesome nor -too sad, nor either of these at improper places. It -<span class="pagenum"><a name="Page_509" id="Page_509">{509}</a></span> -is to be mirthful without being silly, joyous without -being foolish, sober without being despondent, to -speak plainly without giving offense, grave without -casting a shadow over others.</p> - -<p>Meditation should sit on the throne of the mind -as the counselor of the mental powers; and thus, by -early habits of obedience, even the passions will become -powers of noble import, contributing an energy -and determination that will wrest victory out of every -conflict and success out of every struggle. To secure -this blessing, one must early learn to hold counsel -within himself over every desire and impulse that -rises within him, over every action of the soul, and -see that at all times obedience is yielded to the dictates -of this counsel. To be successful in this he -must be always watchful, always guarded, always -striving for the more perfect attainment of the great -object before him.</p> - -<p>He who can not command his thoughts must not -hope to control his actions. All mental superiority -originates in habits of thought. Take away thought -from the life of a man and what remains? You may -glean knowledge by reading, but you must separate -the chaff from the wheat by thinking. The value of -our thoughts depend much upon the course they take, -whether the subject in hand be examined fully and -carefully, or only given an undecided glance, whence -our thoughts revert to other matters to be treated in -the same desultory way. Many minds from want of -training can not really <i>think</i>. It is of great importance -that right habits of thought be formed and -<span class="pagenum"><a name="Page_510" id="Page_510">{510}</a></span> -fostered in early life. A person may see, hear, read, -and learn whatever he pleases; but he will know very -little beyond that which he has thought over and -made the property of his mind.</p> - -<p>Become master of your thoughts so that you can -command them at your pleasure. Whenever you -read have your thoughts about you. Make careful -observations as you pass along, and select subjects -upon which your thoughts shall dwell when your -book shall have been laid aside. He who reads -only for present gratification, and neglects to digest -what he reads, nor calls it up for future contemplation, -will not be likely to ever know the extent of -his own powers, for the best test calculated to make -them known will remain unemployed. Consider the -great field which is open before you. Into whichever -department you take your way, you will be -amazed at the magnitude and grandeur of the objects -by which you are surrounded, and your mind will be -filled with the most exalted conceptions of the goodness, -wisdom, and power of the Creator.</p> - -<p>We can not guard too much against indulgence -in thoughts, which, trivial as they may at first appear, -would give a cast to our whole character should they -become settled habits. Impure thoughts are seeds -of sin. If dropped into the soil of the mind, they -should be cast out immediately; otherwise they will -germinate, spring up, and bear fruits of sinful words -and acts. Few consider the power and magnitude -of thought. Man is not as he seems, nor as he acts, -but as he thinks. It is the thoughts of a man, and -<span class="pagenum"><a name="Page_511" id="Page_511">{511}</a></span> -not his deeds, that are the true exponent of his character. -Deeds make reputation, thought makes character. -Deeds are the paper currency of thought -stamped in the mint of purity. Thoughts surpass -deeds in power and grandeur in the same ratio as -character surpasses reputation.</p> - -<p>Many lives are wrecked through thoughtlessness -alone. If you find yourself in low company do not -sit carelessly by till you are gradually drawn into the -whirlpool, but <i>think</i> of the consequences of such a -course. Rational thought will lead you to seek the society -of your superiors, and you must improve by the -association. A benevolent use of your example and -influence for the elevation of the fallen is a noble -thing. Even the most depraved are not beyond such -help. But the young man of impressible character -must at least think and beware lest he fall himself a -victim. <i>Think</i> before you touch the wine cup. Remember -its effects upon thousands, and know that -you are no stronger than they were in their youth. -<i>Think</i> before you allow angry passions to overcome -your reason. It is thus that murder is wrought. -<i>Think</i> before, in a dark hour of temptation, you -allow yourself to drift into crime. <i>Think</i> well ere a -lie or an oath passes your lips, for a man of pure -speech only can merit respect. Think of things pure -and lovely and of good report; think of God and of -heaven, of life and duty, and your thoughts being -thus elevating and inspiring, your life will be full of -good deeds and pleasant memories.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_512" id="Page_512">{512}</a></div> - -<h2>Principles</h2> - -<div class="image-center"> - <img src="images/ch-522.jpg" width="125" height="20" alt="Principles"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-o.jpg" width="50" height="120" alt="O"/> -</div> - -<p class="drop-cap"><span class="uppercase">Our</span> -principles are the springs of our actions; -our actions, the springs of our happiness or -misery. Too much care, therefore, can not be -taken in forming our principles. Men of genuine -excellence in every station of life—men of -industry, of integrity, of high principles, of sterling -honesty of purpose—command the spontaneous homage -of mankind. It is natural to believe in such -men, to have confidence in them, and to imitate -them. All that is good in the world is upheld by -them, and without their presence in it, the world -would scarcely be worth the living in.</p> - -<p>That young man is sure to become a worthless -character and a pernicious member of society, who -is loose in his principles and habits, who lives without -plan and without object, spending his time in idleness -and pleasure. He forgets his high destination as a -rational, immortal being; he degrades himself to a -level with the brute, and is not only disqualified for -all the serious duties of life, but proves himself a -nuisance and a curse to all with whom he is connected. -Every unprincipled man is an enemy to society, -and richly merits its condemnation. They are -not respected, they are not patronized; confidence -and support are withheld from them, and they are -left, neglected and despised, to float down the stream -of life.</p> - -<p>No young man can hope to rise in society, or act -<span class="pagenum"><a name="Page_513" id="Page_513">{513}</a></span> -worthily his part in life, without a fair moral character. -The basis of such a character is virtuous -principles, or a deep, fixed sense of moral obligation. -The man who possesses such character can be -trusted. Integrity and justice are to him words of -meaning, and he aims to exemplify the virtues they -express in his outward life. Such a man has decision -of character; he knows what is right, and is firm in -doing it. He has independence of character; he -thinks and acts for himself, and is not to be made a -tool to serve the purpose of party. He has consistency -of purpose, pursuing a straightforward course; -and what he is to-day he will be to-morrow. Such a -man has true worth of character, and his life is a -blessing to himself, to his family, to society, and to -the world. To have a character founded on good -principles is the first and indispensable qualification -of a good citizen. It imparts life and strength and -beauty not only to individual character, but to all -social institutions. It is, indeed, the dew and the -rain that nourish the vine and the fig-tree by which -we are shaded and refreshed.</p> - -<p>Deportment, honesty, caution, and a desire to do -right, carried out in practice, are to human character -what truth, reverence, and love are to religion. They -are the constant elements of a good character. Let -the vulgar and the degraded scoff at such virtues -if they will, a strict, upright, onward course will -evince to the world that there is more manly independence -in one forgiving smile than in all their fictitious -rules of honor. Virtue must have its admirers, -<span class="pagenum"><a name="Page_514" id="Page_514">{514}</a></span> -and firmness of principle, both moral and religious, -will ever command the proudest encomiums of the -intelligent world. The auspicious bearing of such -principles on the formation of your character and on -your best interests can not be too highly estimated. -These are the mainspring of purpose and action. -Their formation can not be begun too early in life, -since they will remain with you as long as you live, -and exert a decisive influence on your condition of -success or failure.</p> - -<p>There is no brighter jewel in any young man's -character than to be firmly established on principles -of unyielding rectitude. They change not with times -and circumstances. They are the same yesterday, -to-day, and forever. They extend their sway to all -beings and to all classes, to the man of learning and -the ignorant peasant, to the beggar and the prince; -they are the bond of union and the source of blessedness -to all subjects of God's empire. It is always -easy to know what is right, but often difficult to -decide what is best for our present interests or popularity. -He who acts from false principles is often -perplexed in deciding on any plan of action. He -knows not what course to pursue, or how to avoid -the difficulties that are ever thickening around him. -His way is dark and crooked, and full of snares and -pitfalls. But the way is light as day to him whose -ruling principle is duty. He is not perplexed as to -questions of interest or popularity.</p> - -<p>Such a man, whether rich or poor, has those solid -and excellent traits of character which are certain to -<span class="pagenum"><a name="Page_515" id="Page_515">{515}</a></span> -secure for him the esteem and confidence of all good -men; and even those who are too weak to imitate his -virtues are obliged to yield to him the secret homage -of their respect. But the greatest boon of all is the -self-respect he thus secures. He is not degraded in -his own eyes by acting from unworthy and criminal -motives. And it is only when once lost that you fully -realize how valuable is this boon of self-respect. It -is the fruit of exertion in right ways.</p> - -<p>There are false principles, to embrace which is -certain defeat to hopes of future usefulness. There -are some who make pleasure the aim of their lives, -and who seem to live only for their own enjoyment. -Man was made for action, for duty, and usefulness; -and it is only when he lives in accordance with this -great design of his being that he attains his highest -dignity and truest happiness. To make pleasure his -ultimate aim is certainly to fail of it. No matter -what a young man's situation and prospects are—no -matter if he is perfectly independent in his circumstances -and heir to millions—he will certainly become -a worthless character if he does not aim at -something higher than his own selfish enjoyment. A -life thus spent is a life lost. It is utterly inconsistent -with all manliness of thought and action. It forms -a character of effeminacy and feebleness, and entails -on its possessor, not only the contempt of all worthy -and good men, but embitters the decline of life with -shame and self-reproach.</p> - -<p>Another principle of evil import is the love of -money, which exerts a mighty and powerful influence -<span class="pagenum"><a name="Page_516" id="Page_516">{516}</a></span> -over the children of men. When once the love of -money becomes in any man a dominant principle of -action there is an end of all hope of his ever attaining -the true excellence of an intelligent moral being. -Money is the supreme and governing motive of his -conduct, and, where this is the case, it is not to be -expected that a man will be very scrupulous as to -the means of obtaining it. Put a piece of gold too -close to the eye and it is large enough to blind you -to home, to love, to death, and to heaven itself.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Opportunity</h2> - -<div class="image-center"> - <img src="images/ch-526.jpg" width="140" height="20" alt="Opportunity"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"There is a tide in the affairs of men,</div> - <div class="verse">Which, taken at the flood, leads on to fortune;</div> - <div class="verse">Omitted, all the voyage of their life</div> - <div class="verse">Is bound in shallows and in miseries."</div> - <div class="verse indent10">—<span class="smcap">Shakespeare.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-m.jpg" width="50" height="116" alt="M"/> -</div> - -<p class="drop-cap"><span class="uppercase">Many</span> -fail in life from the want, as they are too -ready to suppose, of those great occasions -wherein they might have shown their trustworthiness -and their integrity. But in order -to find whether a vessel be leaky we first prove it -with water before we trust it with wine. The more -minute and trivial opportunities of being just and -upright are constantly occurring to every one. It is -the proper employment of these smaller opportunities -that occasion the great ones. It is one of the common -mistakes of life, and one of the most radical -<span class="pagenum"><a name="Page_517" id="Page_517">{517}</a></span> -sources of evil, to wait for opportunities. Many persons -are looking for some marked event or some -grand opening through which they hope to develop -what may be in them, and thus make potent a character -which now, for lack of motives, is barren and -unfruitful.</p> - -<p>The real materials out of which our characters are -forming are the hourly occurrences of every-day life. -Every claim of duty, the employment of each minute, -the daily vexations or trials we are called upon to -bear, the momentary decisions that must be made, -the casual interview, the contact with sin or sorrow -in every-day dress—all, these and many others as -small and as constant, are the real opportunities of -life. These we are continually embracing or neglecting, -and out of them we are forming a character -that is fast consolidating into the shape we gave it -for good or for evil. If we watch through a single -day we shall doubtless discover hundreds of opportunities -of both doing and receiving good that we -have, perhaps, hitherto passed by with indifference, -and by diligent assiduity in seeking for and embracing -these we shall be prepared to encounter the -fiercer storms of life that may await us, or to take -advantage of future opportunities that may offer for -our good.</p> - -<p>A man's opportunity usually has some relation to -his ability. It is an opening for a man of his talents -and means. It is an opening for him to use what he -has faithfully and to the utmost. It requires toil, -self-denial, faith. If he says, "I want a better -<span class="pagenum"><a name="Page_518" id="Page_518">{518}</a></span> -opportunity than that; I am worthy of a higher -position than that," or if he thinks the opportunity -too insignificant to be embraced, he is very likely in -after years to see the folly of his course. There are -scores of young men all over the land who want to -acquire wealth, and yet every day scorn such opportunities -as our really rich men would have improved. -They want to begin, not as others do, at the foot of -the ladder, but half way up. They want somebody -to give them a lift or to carry them up in a balloon, -so that they can avoid the early and arduous struggles -of the majority of those who have been successful.</p> - -<p>The most unsuccessful men are usually the ones -who think they could do great things if they only -had the opportunity. But something has always -prevented them. Providence has hedged them in so -that they could not carry out their plan. They -knew just how to get rich, but they lacked opportunity. -A man can not expect that great opportunities -will meet him all along through his life like -milestones by the wayside. Usually he has one or -two; if he neglects them he is like the man who -takes the wrong course where several meet. The -farther he goes the worse he fares. In the life of -the most unlucky persons there are always some -occasions when by prompt and vigorous action he -may win the thing he has at heart. "There is nobody," -says a Roman cardinal, "whom fortune does -not visit once in his life. But when she finds he is -not ready to receive her, she goes in at the door and -<span class="pagenum"><a name="Page_519" id="Page_519">{519}</a></span> -out through the window." Opportunity is coy. The -careless, the slow, the unobservant, the lazy fail to -see her, or clutch at her when she has gone. The -sharp fellows detect her instantly, and seize her on -the wing.</p> - -<p>It is ofttimes not sufficient to wait for opportunity, -even though improved when it has come. We must -not only strike the iron while it is hot, but make it -hot by striking. In other words, if opportunity does -not present herself we must try our best to compel -her attendance. Opportunity is in respect to time in -some sense as time is in respect to eternity; it is the -small moment, the exact point, the critical minute on -which every good work so much depends. Hesitation -is in some instances a sign of weakness, and an -exhibition of caution instead of an aid is a hinderance. -At the critical moment there is no time for over-squeamishness; -else the opportunity slips away beyond -recall, even as the spoken word or the sped -arrow. The period of life during which a man <i>must</i> -venture, if ever, is so limited that it is no bad rule -to preach up the necessity in such instances of a -little violence done to the feelings, and of efforts -made in defiance of strict and sober calculation, -rather than to pass one opportunity after another. -It is not accident that helps a man in the world, but -purpose and persistent industry. These make a man -sharp to discover opportunities and to turn them to -account. To the feeble, the sluggish and purposeless -the happiest opportunities avail nothing. They -pass them by, seeing no meaning in them. But to -<span class="pagenum"><a name="Page_520" id="Page_520">{520}</a></span> -the energetic, wide-awake man they are occasions of -great moment, the improvement of which contribute -in no small degree to his ultimate success.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Duty</h2> - -<div class="image-center"> - <img src="images/ch-530.jpg" width="60" height="20" alt="Duty"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"I slept, and dreamed that life was beauty;</div> - <div class="verse">I woke, and found that life was duty."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-d.jpg" width="50" height="145" alt="D"/> -</div> - -<p class="drop-cap"><span class="uppercase">Duty</span> -rounds out the whole of life, from our entrance -into it until our exit from it. There is -the duty to superiors, to inferiors, to equals, to -God and to man. Wherever there is power to -use or to direct, there is a duty devolving upon us. -Duty is a thing that is due and must be paid by -every man who would avoid present discredit, and -eventual moral insolvency. It is an obligation, a -debt, which can only be discharged by voluntary -effort and resolute action in the affairs of life. The -abiding sense of duty is the very crown of character. -It is the upholding law of man in his highest attitudes. -Without it the individual totters and falls -before the first puff of adversity or temptation; -whereas, inspired by it, the weakest become strong -and full of courage.</p> - -<p>"Duty," says Mrs. Jameson, "is the cement which -binds the whole moral edifice together, without which -all power, goodness, intellect, truth, happiness, love -itself, can have no permanence, but all the fabric of -<span class="pagenum"><a name="Page_521" id="Page_521">{521}</a></span> -existence crumble away from under us, and leave us -at last sitting in the midst of a ruin, astonished at -our own desolation." Take man from the lowest -depths of poverty or from the downy beds of wealth, -and you will find that to act well his part in life he -must recognize and live up to the rule of duty. As -the ship is safely guided across the ocean by a helm, -so on the ocean of existence duty is the helm, without -which life is lost. It is the lesson of history, no -less than the experience of the present age, that an -attention to duty in all of its details is the only sure -road to real greatness, whether individual or national.</p> - -<p>Duty is based upon a sense of justice—justice -inspired by love—which is the most perfect form of -goodness. Duty is not a sentiment, but a principle -pervading the life, and it exhibits itself in conduct -and in action. Duty is above all consequences, and -often, at a crisis of difficulty, commands us to throw -them overboard. It commands us to look neither to -the right nor to the left, but straight forward. -Every signal act of duty is an act of faith. It is -performed in the assurance that God will take care -of the consequences, and will so order the course -of the world that, whatever the immediate results -may be, his word shall not return to him empty. The -voice of conscience speaks in duty done, and without -its regulating and controlling influence the brightest -and greatest intellect may be merely as a light that -leads astray. Conscience sets a man upon his feet, -while his will holds him upright. Conscience is the -moral governor of the heart, and only through its -<span class="pagenum"><a name="Page_522" id="Page_522">{522}</a></span> -dominating influence can a noble and upright character -be fully developed. That we ought to do an -action is of itself a sufficient and ultimate answer to -the question <i>why</i> we should do it.</p> - -<p>The conscience may speak never so loudly, but -without energetic will it may speak in vain. The -will is free to choose between the right course and -the wrong one; but the choice is nothing unless followed -by immediate and decisive action. If the -sense of duty be strong and the course of action -clear, the courageous will, upheld by the conscience, -enables a man to proceed on his course bravely, and -to accomplish his purposes in the face of all opposition -and difficulty; and should failure be the issue, -there will remain at least the satisfaction that it has -been in the cause of duty. There is a sublimity in -conscious rectitude, a pleasure in the approval of -one's own mind, in comparison with which the treasures -of earth are not worth mentioning. The peace -and happiness arising from this are above all change -and beyond all decay. Disappointment and trials do -but improve them; they go with us into all places -and attend us through every changing scene of life. -They sustain and delight at home and abroad, by -day and by night, in solitude and in society, in sickness -and in health, in time and eternity. All this -is sure to be the reward of him who knows his duty -and does it, regardless as to what others say or as -to the immediate results flowing from thence.</p> - -<p>We all have good and bad in us. The good -would do what it ought to do; the bad does what it -<span class="pagenum"><a name="Page_523" id="Page_523">{523}</a></span> -can. The good dwells in the kingdom of duty; the -bad sits on the throne of might. Duty is a loyal -subject; might is a royal tyrant. Duty is the evangel -of God that proclaims the acceptable year of the -Lord; might is the scourge of the world that riots -in carnage, groans, and blood. Duty gains its victories -by peace; might conquers only by war. Duty -is a moralist resting on principle; might is a worldling -seeking for pleasure. These are the inward -principles contending with each other in every human -soul.</p> - -<p>To live truly and nobly is to act energetically. -Life is a battle to be fought valiantly. Inspired by -high and honorable resolves a man must stand to his -post, and die there if necessary. Like the hero of -old his determination should be "to dare nobly, to -will strongly, and never to falter in the path of duty." -It has been truly said that man's real greatness consists, -not in seeking his own pleasure or fame, but -that every man shall do his duty. What most stands -in the way of the performance of duty is irresolution, -weakness of purpose, and indecision. On the one -side are conscience and the knowledge of good and -evil; on the other are indolence, selfishness, and love -of pleasure. The weak and ill-disciplined will may -remained suspended for a time between these influences, -but at length the balance inclines one way or -another, as the voice of conscience is heeded or -passed by. If its warning voice is unheeded the -lower influence of selfishness will prevail; thus character -is degraded, and manhood abdicates its throne -<span class="pagenum"><a name="Page_524" id="Page_524">{524}</a></span> -as ruler, and sinks to the level of slave to the -senses.</p> - -<p>Be not diverted from your duty by any idle reflections -the silly world may make upon you. Their -censures have no power over you, and, consequently, -should not be any part of your concern. No man's -spirits were ever hurt by doing his duty; on the -contrary, one good action done, one temptation resisted -and overcome, one sacrifice of desire or interest, -purely for conscience's sake, will prove a cordial -for weak souls most salutary for their real good; -conducing not less to their present happiness and -welfare than to their eternal and unending good.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Trials</h2> - -<div class="image-center"> - <img src="images/ch-534.jpg" width="80" height="20" alt="Trials"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-l.jpg" width="50" height="137" alt="L"/> -</div> - -<p class="drop-cap"><span class="uppercase">Life,</span> -no matter in what aspects it has been presented -before us, when we come to the reality, -is full of pitfalls and entanglements, into which -our unwary feet often stumble. Day after day, -as we watch the different vicissitudes of life, we are -reminded of the frailty of human hopes and aspirations. -As the leaves of the tree, once flourishing, -once verdant, lose their vitality and finally waste -away, so it is with our desires and anticipations.</p> - -<p>In youth we look forward; the future appears -calm and tranquil; as we approach manhood and -womanhood life changes its appearance and becomes -tempestuous and rough, as the ocean changes before -<span class="pagenum"><a name="Page_525" id="Page_525">{525}</a></span> -the advancing storm. In the changes of real life joy -and grief are never far apart. In the same street -the shutters of one house are closed, while the curtains -of the next are brushed by the passing dancers. -A wedding party returns from church, and a funeral -train leaves from the adjacent house. Gladness and -sighs brighten and dim the mirror of daily life. -Tears and laughter are twin-born. Like two children -sleeping in one cradle, when one wakes and -stirs the other wakes also.</p> - -<p>Be not dismayed at the trials of life; they are -sent for your good. God knows what keys in the -human soul to touch in order to draw out its sweetest -and most perfect harmonies. These may be the -strains of sadness and sorrow as well as the loftier -notes of joy and gladness. Think not that uninterrupted -joy is good. The sunshine lies upon the -mountain top all day, and lingers there latest and -longest at eventide. Yet is the valley green and -fertile, while the peak is barren and unfruitful.</p> - -<p>Trials come in a thousand different forms, and as -many avenues are open to their approach. They -come with the warm throbbing of our youthful lives, -keep pace with the measured tread of manhood's -noon, and depart not from the descending footsteps -of decrepitude and age. We may not hope to be -entirely free from either disciplinary trials or the fiery -darts of the enemy until we are through with life's -burdens. Men may be so old that ambition has no -charm, pleasures may pale on the senses, but they -are never too old to experience trials.</p> - -<p><span class="pagenum"><a name="Page_526" id="Page_526">{526}</a></span> -Life all sunshine without shade, all happiness -without sorrow, all pleasure without pain, were not -life at all—at least not human life. Take the life of -the happiest. It is a tangled yarn. It is made up -of joys and sorrows, and the joys are all the sweeter -because of the sorrows. Even death itself makes -life more loving; it binds us more closely together -while living. The severer trials and hazardous enterprises -of life call into exercise the latent faculties -of the soul of man. They are for the purpose of -putting his manhood to the test, and rouse in him -strength, hardihood, and valor. They may be hard -to take, though they strengthen the soul. Tonics -are always bitter.</p> - -<p>Heaven, in its mercy, has placed the fountain of -wisdom in the hidden and concealed depths of the -soul, that the children of misfortune might seek and -find in its healthful waters the antidote and cordial -of their cares and calamities. Knowledge and sorrow -are blended together, and as closely and inseparably -so as ignorance and folly, and for reasons -equally as salutary and just. Such is the established -course of nature; such is her best and wisest law. -When she leads us from what is frivolous and vain -in the land of darkness, and brings us to the impressive -and true in the land of light, the first act -she performs is to remove the scales from our eyes -that we may see and weep. We must first learn to -mourn and feel before we can know and think. And -the deeper we shall go into the depths below the -higher shall we ascend into the heights above.</p> - -<p><span class="pagenum"><a name="Page_527" id="Page_527">{527}</a></span> -Man is like a sword in a shop window. Men that -look upon the perfect blade do not dream of the process -by which it was completed. Man is a sword, -daily life is the workshop, and God is the artificer, -and the trials and sorrows of life the very things that -fashion the man. We should remember when borne -down by trials that they are sent to us only for our -instructions, even as we darken the cages of our -birds when we wish them to sing. Out of suffering -have emerged the strongest souls, the most massive -characters are seamed with cares, martyrs have put -on their coronation robes glittering with fire, and -through tears many caught their first glimpse of -heaven.</p> - -<p>Never meet trouble half-way, but let him have -the whole walk for his pains. Perhaps he will give -up his visit even in sight of your house. If misfortune -comes be patient, and he will soon stalk out -again, for he can not bear cheerful company. Do -not think you are fated to be miserable, because you -are disappointed in your expectation and baffled in -your pursuits. Do not declare that God has forsaken -you when your way is hedged about with -thorns, when trials and troubles meet you on every -side. No man's life is free from struggles and mortifications, -not even the happiest; but every one may -build up his own happiness by seeking mental pleasures, -and thus making himself independent of outward -fortune.</p> - -<p>The greatest misfortune of all is not to be able to -bear misfortune. Not to feel misfortune is not the part -<span class="pagenum"><a name="Page_528" id="Page_528">{528}</a></span> -of a mortal; but not to bear it is not becoming in -a man. Calamity never leaves us where it finds us; -it either softens or hardens the heart of its victim. -Misfortune is never mournful to the soul that accepts -it, for such do always see in every cloud an angel's -face. Every man deems that he has precisely the -trials and temptations which are the hardest of all -others for him to bear. From the manner in which -men bear their conditions we should ofttimes pity -the prosperous and envy the unfortunate.</p> - -<p>The simplest and most obvious use of sorrow is -to remind us of God. It would seem that a certain -shock is needed to bring us in contact with reality. -We are not conscious of breathing till obstruction -makes it felt. So we are not conscious of the mighty -cravings of our half divine humanity, we are not -aware of the God within us, till some chasm yawns -which must be filled, or till the rending asunder of -our affection brings us to a consciousness of our need.</p> - -<p>To mourn without measure is folly; not to mourn -at all is insensibility. God says to the fruit-tree -bloom and bear, and to the human heart bear and -bloom. The soul's great blooming is the flower of -suffering. As the sun converts clouds into a glorious -drapery, firing them with gorgeous hues, draping the -whole horizon with its glorious costume, and writing -victory along their front, so sometimes a radiant heart -lets forth its hopes upon its sorrows, and all blackness -flies, and troubles that trooped to appall seem to -crowd around as a triumphant procession following -the steps of a victor.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_529" id="Page_529">{529}</a></div> - -<h2>Sickness</h2> - -<div class="image-center"> - <img src="images/ch-539.jpg" width="100" height="20" alt="Sickness"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-s.jpg" width="50" height="140" alt="S"/> -</div> - -<p class="drop-cap"><span class="uppercase">Sickness</span> -takes us aside and sets us alone with -God. We are taken into his private chamber, -and there he converses with us face to face. -The world is afar off, our relish for it is gone, -and we are alone with Him. Many are the words -of grace and truth which he then speaks to us. All -our former props are struck away, and now we must -lean on God alone. The things of earth are felt to -be vanity. Man's sympathy deserts us. We are -cast wholly upon God, that we may learn that his -praise and his sympathy are enough.</p> - -<p>There is something in sickness that lowers the -pride of manhood, that softens the heart, and brings -it back to the feelings of infancy. Who that has -languished, even in advanced life, in sickness, but -has thought of the mother who watched over his -childhood, who smoothed his pillow, and administered -to his helplessness? When a man is laboring -under the pain of any distemper, it is then that he -recollects there is a God, and that he himself is but -a man. No mortal is then the object of his envy, -his admiration, or his contempt, and, having no malice -to gratify, the tales of slander excite him not. -But it unveils to him his own heart. It shows him -the need there is for sympathy and love between -man and man. Thus disease, opening our eyes to -the realities of life, is an indirect blessing. One who -has never known a day's illness is lacking in one -<span class="pagenum"><a name="Page_530" id="Page_530">{530}</a></span> -department, at least, of moral culture. He has lost -the greatest lesson of his life; he has missed the -finest lecture in that great school of humanity, the -sick chamber.</p> - -<p>Disease generally begins that equality which death -completes. The distinctions which set one man so -much above another are very little perceived in the -gloom of a sick chamber, where it will be vain to -expect entertainment from the gay or instruction -from the wise; where all human glory is obliterated, -the wit is clouded, the reasoner perplexed, and the -hero subdued; where the highest and brightest of -mortal beings finds nothing of real worth left him -but the consciousness of innocence.</p> - -<p>Sickness brings a share of blessings with it. -What stores of human love and sympathy it reveals! -What constant, affectionate care is ours! what kindly -greetings from friends and associates! This very -loosening of our hold upon life calls out such wealth -of human sympathy that life seems richer than before. -Then, it teaches humility. Our absence is -scarcely noticed. From the noisy, wrestling world -we are separated completely; yet our place is filled, -and all moves on without us. So we learn that when -at last we shall sink forever beneath the waves of -the sea of life, there will be but one ripple, and the -current will move steadily on.</p> - -<p>It is on the bed of sickness that we fully realize -the value of good health. The first wealth is health. -Sickness is poor-spirited, and can not serve any one; -but health is one of the greatest blessings we are -<span class="pagenum"><a name="Page_531" id="Page_531">{531}</a></span> -capable of enjoying. Money can not buy it; therefore, -value it, and be thankful for it. Health is above -all gold and treasure. It enlarges the soul, and -opens all its powers to receive instruction and to -relish virtue. He that has health has but little more -to wish for; and he that has it not, in the want of it -wants every thing. It is beyond price, since it is by -health that money is procured. Thousands, and even -millions, are small recompense for the loss of health. -Poverty is, indeed, an evil from which we naturally -fly; but let us not run from one enemy to one still -more implacable, which is assuredly the lot of those -who exchange poverty for sickness, though accompanied -by wealth.</p> - -<p>In no situation and under no circumstances does -human character appear to better advantage than -when watching by the side of sickness. The helplessness -and weakness of the sick chamber makes a -most effective appeal to the charity and natural kindness -inherent in the hearts of all, even of the most -degraded. Thus it appears that sickness is not only -of discipline to the sick one, but it serves also to -bring to a more perfect growth the flowers of charity -and kindness in the hearts of those who care for the -sick one.</p> - -<p>It is on the sick-bed that the heart learns most -completely the value of self-examination. Life passes -before the sick one as a gliding panorama. How -strong are the resolutions formed for future guidance! -And only God and the angels know how many lives -have been turned from evil courses to the right, have -<span class="pagenum"><a name="Page_532" id="Page_532">{532}</a></span> -been snatched as brands from the burning, who can -date their progress in the good and true modes of -living from some bed of sickness. Then, let us be -patient in sickness. Let us turn it to account in the -bettering of our hearts, and thus may we reap from -seeming evil what will conduce in no small degree -to our ultimate happiness.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Sorrow</h2> - -<div class="image-center"> - <img src="images/ch-542.jpg" width="85" height="20" alt="Sorrow"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-s.jpg" width="50" height="140" alt="S"/> -</div> - -<p class="drop-cap"><span class="uppercase">Sorrows</span> -gather around great souls as storms -do around great mountains, but, like them, they -break the storms and purify the air. Those -who have suffered much are like those who -know many languages—they have learned to understand -and be understood by all.</p> - -<p>Sorrows sober us and make the mind genial. In -sorrows we love and trust our friends more tenderly, -and the dead become dearer to us. Just as the -stars shine out in the night, so there are faces that -look at us in our grief, though before they were -fading from our recollections. Suffering! Let no -man dread it too much, because it is better for him, -and will help make him sure of being immortal. -Just as it is only at night that other worlds are to -be seen shining in the distance, so it is in sorrow—the -night of the soul—that we see the farthest, and -know ourselves natives of infinity, sons and daughters -of immortality.</p> - -<p><span class="pagenum"><a name="Page_533" id="Page_533">{533}</a></span> -The path of life meanders through a bright and -beautiful world—a world where the fragrant flowers -of friendship, nourished by the gentle dews of sympathy -and the warm sunlight of affection, bloom in -perennial beauty. But through this bright world -there flows a stream whose turbid waters cross and -recross the path of every pilgrim. It is the stream -of human suffering. As the rose-tree is composed -of the sweetest flowers and the sharpest thorns; as -the heavens are sometimes overcast, alternately tempestuous -and serene, so is the life of man intermingled -with hopes and fears, with joy and sorrow, with -pleasures, and with pains.</p> - -<p>Life is beset with unavoidable annoyances, vexatious -cares, and harassing events. But we endure -them—we strive to forget them—or, like the dustworn -garment, or the soil on our shoes, we brush -them off, and, if possible, scarcely bestow a thought -on the trouble it requires. But when we have once -been called upon to feel and undergo a great sorrow, -to bend the back and bow the head, to endure the -yoke and suffer the agony, to abide the pelting of -the storm of adversity and sorrow, when few, perhaps -none, sympathize with us—these are the days of anguish -and of darkness, these the nights of desolation -and despair; and when they have once come upon us -with their appalling weight, their remorseless power, -we can never be beguiled into a forgetfulness of -them. The memory of them will endure as long as -life shall last. We may again behold the beams of -a cheerful sun throwing a delusive coloring over the -<span class="pagenum"><a name="Page_534" id="Page_534">{534}</a></span> -landscape around us, but while our eyes may rest -upon the lights they will dwell upon the shadows of -the picture.</p> - -<p>"Time is the rider that breaks youth." To the -young how bright the new world looks! how full of -novelty! of enjoyment! of pleasure! But as years -pass on they are found to abound in sorrowful scenes -as well as those pleasant—scenes of toil, suffering, -difficulty, perhaps misfortune and failure. Happy -they who can pass through such trials with a firm -mind and a pure heart, encountering trials with cheerfulness, -and standing erect beneath even the heaviest -burdens.</p> - -<p>Sorrow is the noblest of all discipline. Our nature -shrinks from it, but it is not the less a discipline. -It is a scourge, but there is healing in its stripes. -It is a chalice, and the draught is bitter, but health -proceeds from the bitterness. It is a crown of -thorns, but it becomes a wreath of light on the -brow which it has lacerated. It is a cross on which -the spirit groans, but every Calvary has an Olivet. -To every place of crucifixion there is likewise a place -of ascension. The sun that is shrouded is unveiled, -and the heavens open with hopes eternal to the soul -which was nigh unto despair. Even in guilt sorrow -has a sanctity within it. Place a bad man beside the -death-bed, or the grave, where all that he loved is -cold—we are moved, we are won, by his affection, -and we find the divine spark yet alive, which no vice -could quench.</p> - -<p>Christianity itself is a religion of sorrow. It was -<span class="pagenum"><a name="Page_535" id="Page_535">{535}</a></span> -born in sorrow, in sorrow it was tried, and by sorrow -it was made perfect. The Author of Christianity was -a "man of sorrow and acquainted with grief." Sorrow -is exalting, and a baptism of sorrow is awarded -to every one who strives for the higher life. Since -Christ wept over Jerusalem the best, the bravest, -who have followed him in good will and good deeds -have commenced their mission alike in suffering. -Sorrow is not to be complained of; it is the passport -by which we are to be made acceptable in that house -where all tears shall be wiped away. It has power -for good; it has joy within its gloom, and, though -Christianity is a religion of trials and suffering, it is -not less a religion of hope; it casts down in order -to exalt, and if it tries the spirit by affliction it is to -prepare it for a future great reward.</p> - -<p>All mankind must taste the cup which destiny -has mixed, be it bitter or be it sweet. Be not impatient -under suffering. It is for the correction of -thy soul. It is better to suffer than to injure. It is -better to suffer without a cause than that there should -be cause for our suffering. By experiencing distress -an arrogant insensibility of temper is most effectually -corrected. Endeavor to extract a blessing from the -remembrance of thy own sufferings. If so be that -Providence has so ordered your life that you are -not subject to much of the discipline of sorrow, strive -to extract this discipline from the consideration of the -lot of those less favored than you are. Step aside -occasionally from the flowers and smooth paths which -it is permitted you to walk in, in order to view the -<span class="pagenum"><a name="Page_536" id="Page_536">{536}</a></span> -toilsome march of your fellow creatures through -the thorny desert. The designed end of temporal -afflictions is to cause men to consider their spiritual -wants, and to seek the good of their higher -natures.</p> - -<p>Often suffering not only fails to purify the soul -from sin, but aggravates and intensifies its selfish and -malignant passions. This is always the case where -the heart fails to accept the lesson taught. By submission -to sorrow the sweetest traits of character are -developed, as some fruits are brought to perfection -only by frost. Misfortune should act upon us or -upon our feelings like fire upon old tenements, which -are consumed only to be rebuilt with greater perfection. -The winds of adversity sweep over the soul -and scatter the fairest blossoms of hope. But the -blossoms fall that the fruit may appear. So with us, -when the flowers of hope are gone, there come the -fruits of long-suffering, patience, faith, and love. Thus -the darkest clouds which overhang human destiny -may often appear the brightest to the angels who -behold them with prophetic ken from heaven.</p> - -<p>The damps of Autumn sink into the leaves and -prepare them for decay, and thus are we, insensibly -perhaps, detached from our hold on life by the gentle -pressure of recorded sorrows. Who is not familiar -with the fact that life, which to the young promises -so much, but to the middle-aged presents a stern -reality, seems to the old as a day's labor now closing; -and even as the laborer, worn by the burdens -and heat of the day, looks forward to rest, so does -<span class="pagenum"><a name="Page_537" id="Page_537">{537}</a></span> -the aged pilgrim, oppressed by the accumulated -griefs and sorrows of a life-time, look forward to -the rest of death?</p> - -<p>The first thing to be conquered in grief is the -pleasure we feel in indulging it. Persons may acquire -a morbid and unhealthy state of feeling on this subject, -and by a constant giving way to feelings of -grief become at last so constituted that on the slightest -occasions they give way to apparently uncontrollable -sorrow, converting thus what was intended as a -means of discipline necessary to soul growth into an -evil which contracts life. Remember, then, that in -the matter of giving expression to sorrow self-control -is no less necessary than in the other affairs of life. -There is but one pardonable grief—that for the departed. -This pleasing grief is but a variety of -comfort, the sighs are but a mournful mode of -loving them.</p> - -<p>There are sorrows too sacred to be babbled to -the world, griefs which one would forbear to whisper -even to a friend. Real sorrow is not clamorous. It -seeks to shun every eye, and breathes in solitude and -silence the sighs that come from the heart. Every -heart has also its secret sorrows, of which the world -knows nothing, and ofttimes we call a man cold when -he is only sorrowful. Sorrow may be divided into -two classes—that which really comes from the heart -and is for the bettering of man, and that which comes -from wounded selfishness, egotism, and pride. It is -our duty to strive against giving vent to the latter -kind of sorrow. It is, after all, only selfish in feeling -<span class="pagenum"><a name="Page_538" id="Page_538">{538}</a></span> -and expression. It is the duty of all to cultivate -cheerfulness of manner and disposition. Another -hath said, "Give not thy mind to heaviness. The -gladness of heart is the life of man, and the joyfulness -of a man prolongeth his days. Remove sorrow -far from thee, for sorrow hath killed many, and there -is no profit therein; and carefulness bringeth age before -the time."</p> - -<p>As limbs which are wrenched violently asunder do -not bleed, so the sudden shocks of overwhelming sorrow -are unrelieved by tears. The heart is benumbed. -The eyes are dry, and the very fountain of feeling -obstructed and stagnant. Our lighter afflictions find -relief in lamentations and weeping, and the voice of -sympathy and compassion brings some consolation -and peace. But when the heart has been deeply -and powerfully struck by some cruel blow of destiny, -the intensity of suffering exceeds the bounds of -sensibility and emotion.</p> - -<p>Those who work hard seldom yield themselves -entirely up to real or fancied sorrow. When grief -sits down, folds its hands, and mournfully feeds upon -its own tears, weaving the dim shadows that a little -exertion might sweep away into oblivion, the strong -spirit is shorn of its might, and sorrow becomes our -master. When sorrow, then, pours upon you, instead -of giving way to it, rather seek by occupation -to divert the dark waters that threaten to overwhelm -you into the thousand channels which the duties of -life always present. Before you dream of it those -waters will fertilize the present and give birth to -<span class="pagenum"><a name="Page_539" id="Page_539">{539}</a></span> -flowers that may brighten the future—flowers that -will become pure and holy in the sunshine which -illumes the path of duty, in spite of every obstacle.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Poverty</h2> - -<div class="image-center"> - <img src="images/ch-549.jpg" width="100" height="20" alt="Poverty"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -can not be too often repeated that it is not the -so-called blessings of life, its sunshine and calms, -that makes men, but its rugged experiences, its -storms, tempests, and trials. Early poverty, especially, -is emphatically a blessing in disguise. The -school of poverty graduates the ablest pupils. It -does more, perhaps, than any thing else to develop -the energetic, self-reliant traits of character, without -which the highest ability makes but sorry work of -life's battles. Thousands of men are bemoaning -present indigence and obscurity who might have won -riches and honor had they only been compelled by -early poverty to develop their manhood. As well -expect the oak to grow strong in the atmosphere of -the hot-house as that man would reach his best estate -surrounded from earliest years by the comforts and -luxury of wealth.</p> - -<p>Many of the evils of poverty are imaginary, arising -from mistaken notions we may entertain as to -what constitutes happiness and comfort. There is -not such a difference as some men imagine between -the poor and the rich. In pomp, show, and opinion -there is a great deal, but little as to the real pleasures -<span class="pagenum"><a name="Page_540" id="Page_540">{540}</a></span> -and joys of life. No man is poor who does not -think himself so. But if in a full fortune, with impatience -he desires more, he proclaims his wants and -his beggarly condition. We are more and more impressed -that the poor are only they who feel poor. -He whom we esteem wealthy in a true scale would -perhaps be found very indigent. Of what avail the -wealth of Cr[oe]sus if the heart feels pinched and -poor?</p> - -<p>It is one of the mysteries of our life that genius, -the noblest gift of God to man, is nourished by poverty. -Its noblest works have been achieved by the -sorrowing ones of the world in tears and despair. -Not in the brilliant saloon, furnished with every comfort -and elegance; not in the library, well-fitted, -softly carpeted, and looking out upon a smooth, -green lawn or a broad expanse of scenery; not in -ease and competence,—is genius born and nurtured. -More frequently in adversity and destitution, amidst -the harassing cares of a straitened household, in bare -and fireless garrets, is genius born and reared. This -is its birthplace, and with such surroundings have -men labored, studied, and trained themselves, until -they have at last emanated out of the gloom of that -obscurity, the shining lights of their time, and exercised -an influence upon the thoughts of the world -amounting to a species of intellectual legislation.</p> - -<p>If there is any thing in the world that a young -man should be more grateful for than another, it is -the poverty which necessitates his starting in life -under very great disadvantages. Poverty is one of -<span class="pagenum"><a name="Page_541" id="Page_541">{541}</a></span> -the best tests of human quality in existence. A triumph -over it is like graduating with honor from West -Point. It demonstrates stuff and stamina. It is a -certificate of worthy labor faithfully performed. A -young man who can not stand this test is not good -for any thing. He can never rise above a drudge or -a pauper. If he can not feel his will harden as the -yoke of poverty presses upon him, and his pluck rise -with every difficulty that poverty throws in his way, -he may as well withdraw from the conflict, since his -defeat is already assured. Poverty saves a thousand -times more men than it ruins; for it only ruins those -who are not worth saving, while it saves multitudes -of those whom wealth would have ruined.</p> - -<p>It is of decided advantage for a man to be under -the necessity of having to struggle with poverty, and -conquer it. "He who has battled," says Carlyle, -"were it only with poverty and toil, will be found -stronger and more expert than he who could stay at -home from the battle." It is not prosperity so much -as adversity, not wealth so much as poverty, that -stimulates the perseverance of strong and healthy -natures, rouses their energy, and develops their character. -Indeed, misfortune and poverty have frequently -converted the indolent votary of society into -a useful member of the community, and made him a -moving power in the great workshop of the world, -teaching men, and developing the powers which -nature has bestowed on them.</p> - -<p>Poverty is the great test of civility and the touchstone -of friendship. Amid the poverty and privation -<span class="pagenum"><a name="Page_542" id="Page_542">{542}</a></span> -of the humblest homes are often found scenes of -magnanimity and self-denial as utterly beyond the -belief as it is the practices of the great and rich—acts -of self-denial, kindness, and generosity, which -borrow no support either from the gaze of the many -or the admiration of the few, yet giving daily exhibitions -of its strength and constancy. It is the great -privilege of poverty to be happy and unenvied, to be -healthy without physic, secure without a guard, and -to obtain from the bounty of nature what the great -and wealthy are compelled to procure by the help -of art.</p> - -<p>Few are the real wants and necessities of mankind. -Some men with thousands a year suffer more for -want of means than others with only hundreds. The -reason is found in the artificial wants of the former. -Though his income is great his wants are still -greater, and, as a consequence, his income is not -equal to his outgo. There are many wealthy people -who, of course, enjoy their wealth, but there are -thousands who never know a moment's peace because -they live above their means. He who earns -but a dollar a day, and does not run in debt, is a -happier man. The great secret of being solvent and -well-to-do and comfortable is to get ahead of your expenses. -Eat and drink this month what you earned -last month, not what you are going to earn the next.</p> - -<p>Poverty may be a bitter draught, yet it often is -a tonic, strengthening all the powers of manhood. -Though the drinker makes a wry face there is, after -all, a wholesome goodness in the cup. But debt, -<span class="pagenum"><a name="Page_543" id="Page_543">{543}</a></span> -however courteously it may be offered, is the cup of -a siren, and the wine, spiced and delicious though -it be, is poison. The man out of debt, though with -a flaw in his jerkin and a hole in his hat, is still -the son of liberty, free as the singing bird above -him; but the debtor, although clothed in the utmost -bravery, what is he but a serf out upon a holiday? -a slave to be reclaimed at every instant by his owner, -the creditor?</p> - -<p>Poverty is never felt so severely as by those who -have seen better days. The poverty of the poor has</p> - -<p>many elements of hardness, but it is endurable, and -is developing their strength and endurance. The -poverty of the formerly affluent is, indeed, hard; it -avoids the light of the day and shuns the sympathy -of those who would relieve its wants; it preys upon -the heart and corrodes the mind; the sunshine of life -is gone, and it requires a strong mind to resolutely -set about to mend the impaired fortune.</p> - -<p>It is the misfortune of many young persons today -that they begin life with too many advantages. -Every possible want of their many-sided nature is -supplied before it is consciously felt. Books, teachers, -mental and religious training, lectures, amusements, -clothes, and food, all of the best quality, and -without stint in quantity—in short, the pick of the -world's good things—and help of every kind are -lavished upon them, till satiety results, and all ambition -is extinguished. What motive has a young man -for whom life is thus "thrice winnowed" to exert -himself? Having supped full of life's sweets he finds -<span class="pagenum"><a name="Page_544" id="Page_544">{544}</a></span> -them palling on his taste; having done nothing to -earn its good things he can not appreciate their -value. Like a hot-house plant, grown weak and -spindling through too much shelter and watching, -he needs nothing so much as to be set in the open -air of the world, and to grow strong with struggling -for existence.</p> - -<p>It is a fact that the working, successful men of -to-day were once industrious, self-reliant boys. And -the same thing will be repeated, for from the ranks -of the hard-working, economical, temperate, and self-reliant -boys of to-day will emanate the progressive, -prominent men of the future. All boys should grow -up strong as steel bars, fighting their way to an education, -and then, when they are all ready, plunging -into real life. The majority of the men of mark in -this country are not the sons of those whose fathers -could give them all they want, and much more than -they should have, but are those who were brought -up in cottages and cabins, cutting their way through -difficulties on every side to their present commanding -position.</p> - -<p>Of all poverty that of the mind is the most deplorable. -And it is, at the same time, without excuse. -Every one who wills it can lay in a rich store -of mental wealth. The poor man's purse may be -empty, but he has as much gold in the sunset, and -as much silver in the moon, as any body. Wealth -of heart is not dependent upon wealth of purse. -Home comfort and happiness does not depend upon -elegance of surroundings. But it is found in the -<span class="pagenum"><a name="Page_545" id="Page_545">{545}</a></span> -spirit presiding over the household; this is the spirit -of loving kindness, and is as apt to dwell with poverty -as with wealth. Thus the evils of poverty are -much exaggerated. And the evils, if evils they be, -are, after all, for our own ultimate good.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Affliction</h2> - -<div class="image-center"> - <img src="images/ch-557.jpg" width="122" height="20" alt="Affliction"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is an elasticity to the human mind capable -of bearing much, but which will not show -itself until a certain weight of affliction be put -upon it. "Fear not the darkness," saith the Persian -proverb; "it conceals perhaps the springs of the -water of life." Experience is often bitter, but wholesome. -Only by its teachings can we learn to suffer -and be strong. Character in its highest forms is -disciplined by trial and made perfect through suffering. -Even from the deepest sorrow the patient and -thoughtful mind will gather a richer mead than -pleasure ever yielded.</p> - -<div class="image-center"> - <img src="images/pl-556.jpg" width="359" height="500" alt="Bereavement"/> - <div class="caption"> - <p class="sans-serif">BEREAVEMENT.</p> - </div> -</div> - -<p>Think it not unkind when afflictions befall thee; -it is all for the best that they are sent. God calls -those whom he loveth, and why should he not claim -his own jewels to shine in his house, though our -own be made dreary? It may seem hard under such -circumstances to say that it is "all for the best." -The human heart is prone to give over to grief and -lamentations; but wait, soon, when like the tired pilgrim -thou shalt fall sick and weary, He will take you -<span class="pagenum"><a name="Page_546" id="Page_546">{546}</a></span> -home to rejoice in finding friends from whom you -have been separated. Then how true will be the -saying that "it was all for the best!"</p> - -<p>Sad accidents and a state of affliction are a school -of virtue. It reduces our spirits to soberness and -our counsels to moderation; it corrects levity. God, -who governs the world in mercy and wisdom, never -would have suffered the virtuous ones to endure so -many keen afflictions did he not intend that they -should be the seminary of comfort, the nursery of -virtue, the exercise of wisdom, and the trial of patience, -the venturing for a crown and the gate of -glory. Much of the most useful work done by men -and women has been done amidst afflictions—sometimes -as a relief from it, sometimes as a sense of -duty overpowering personal sorrow.</p> - -<p>Adversity is the touch-stone of character. As -some herbs need to be crushed to give forth their -sweetest odors, so some natures need to be tried by -suffering to evoke the excellence that is in them. -Grief is a common bond that unites hearts. It can -knit hearts closer than happiness can, and common -sufferings are far stronger links than common joys. -The visitations of sorrow are universal. There beats -not a heart but that it has felt the force of affliction. -There is not an eye but has witnessed many scenes -of sorrow.</p> - -<p>They are always impaired by sorrow who are not -thereby improved. Some natures are like grapes—the -more they are downtrodden the richer tribute -they supply. It may be affirmed substantially that -<span class="pagenum"><a name="Page_547" id="Page_547">{547}</a></span> -good men reap more real benefit from their affliction -than bad men do from their prosperities; for what -they lose in wealth, pleasure, or honor they gain in -wisdom and tranquillity of mind. "No creature would -be more unhappy," said Demetrius, "than a man who -had never known affliction." The best need afflictions -for the trial of their virtue. How can we exercise -the grace of contentment if all things succeed -well? or that of forgiveness if we have no enemies?</p> - -<p>At a superficial view it appears that adversity -happens to all alike, without regard to rank or condition. -The good are apparently as little favored by -fortune in this respect as the bad, the high as the -humble. People are continually rising and falling in -all the grades of society. We often see men of high -expectations suddenly cut down, and left to struggle -with despair and ruin. If the happiness of mankind -depended upon the caprice of fortune, their condition -would be wretched. But it is possible to possess a -mind which will not lose its tranquillity in the severest -adversity, or at least such a one as, being disturbed and -deprived of its wonted serenity by a sudden calamity, -will recover in a short period, and assume its native -buoyancy by the shock which it has experienced.</p> - -<p>How uncertain is human life! There is but a -breath of air and a beat of a heart betwixt this -world and the next. In the brief interval of painful -and awful suspense, while we feel that death is present -with us, we are powerless and he all powerful. -The last faint pulsation here is but the prelude of -endless joys hereafter. In the midst of the stunning -<span class="pagenum"><a name="Page_548" id="Page_548">{548}</a></span> -calamity about to befall us, when death is in the -family circle, and some loved one is about to be -taken from us, we feel as if earth had no compensating -good to mitigate the severity of our loss. But -we forget that there is no grief without some beneficent -provisions to soften its intensities. Thus in the -presence of death there is also a consolation. Has -the life been stormy? There is now rest; rest for -the troubled heart and the weary head. And it can -be known only by experience with what a longing -many hearts thus look forward to the rest of death. -Many whom the world regards as peculiarly blessed -by Providence carry with them such corroding, anxious -cares that it is with a feeling of relief that they -contemplate the approach of death. To them death -comes in its most beautiful form. He borrows the -garb of gentle sleep, lays down his iron scepter, and -his cold hand falls as warm as the hand of friendship -over the weary heart now ceasing to beat.</p> - -<p>Grief or misfortune seems to be indispensable to -the development of intelligence, energy, and virtue. -The trials to which humanity are subject are necessary -to draw them from their lethargy, to disclose -their character. Afflictions even have the effect of -eliciting talents which, in prosperous circumstances, -would have lain dormant. Suffering, indeed, seems -to have been as divinely appointed as joy, while it is -much more influential as a discipline of character. -Suffering may be the appointed means by which the -highest nature of man is to be disciplined and developed. -Sometimes a heart-break rouses an impassive -<span class="pagenum"><a name="Page_549" id="Page_549">{549}</a></span> -nature to life. "What does he know," said a sage, -"who has not suffered?"</p> - -<p>No soul is so obscure that God does not take -thought for its schooling. The sun is the central -light of the solar system; but it has a mission to the -ripening corn and the purpling clusters on the vine, -as well as the ponderous planet. The sunshine that -comes filtering through the morning mists with healing -on its wings, and charming all the birds to singing, -should have also a message from God to sad -hearts. No soul is so grief-laden that it may not be -lifted to sources of heavenly comfort by recognizing -the Divine love in the perpetual recurrence of earthly -blessings.</p> - -<p>Afflictions sent by Providence must be submitted -to in a humble spirit. Otherwise they will not conduce -to lasting good. The same furnace that hardens -clay liquefies gold; and the manifestation of Divine -power Pharaoh found his punishment, but David his -pardon. As the musician straineth at his strings, -and yet breaketh none of them, but maketh thereby -a sweeter melody and better concord, so God, through -affliction, makes his own better unto the fruition and -enjoyment of the life to come. Afflictions are the -medicine of the mind. If they are not toothsome, -let it suffice that they are wholesome. It is not required -in physic that it should please, but that it -should heal.</p> - -<p>Let one of our loved ones be taken away, -and memory recalls a thousand sayings to regret. -Death quickens recollection painfully. The grave -<span class="pagenum"><a name="Page_550" id="Page_550">{550}</a></span> -can not hide the white face of the one who sleeps. -The coffin and the green mound are cruel magnets. -They draw us further than we would go. They -force us to remember. A man never sees so far into -human life as when he looks over a wife's or a mother's -grave. His eyes get wondrous clear then, and -he sees as never before what it is to love and be -loved, what it is to injure the feelings of the beloved.</p> - -<p>When death comes into a household, we do not -philosophize; we only feel. The eyes that are full -of tears do not see, though, in the course of time, -they come to see more clearly and brightly than -those that have never known sorrow. Perhaps the -heaviest affliction of life is that of the mother who has -lost a child. As the waters roll in on shore with incessant -throbs—not alone when storms prevail, but -in calms as well—so it is with a mother's heart, bereaved -of her children. Death always speaks with a -voice of instruction and reproof; but when the first -death happens in a home it speaks with a voice -which scarcely any other form of tribulation can -equal.</p> - -<p>Some of the saddest experiences of life come -without premonition. Yesterday life went well; hope -was in the ascendant; it was easy to be content. -To-day all is reversed. The crushed heart can -scarcely lift itself to pray; speech seems paralyzed. -It seems cruel that such calamity should be permitted, -when we might have been so happy. Was there -not some way by which it could have been avoided? -What are life's compensations now? What are its -<span class="pagenum"><a name="Page_551" id="Page_551">{551}</a></span> -ambitions worth in the face of this? In a great -affliction there is no light, either in the mind or in -the sun; for when the inward light is fed with fragrant -oil, there can be no darkness, though clouds -should cover the sun. But when, like a sacred lamp -in the temple, the inward light is quenched, there is -no light outwardly, though a thousand suns should -preside in the heavens.</p> - -<p>Why should body and soul be plunged into sorrow's -dungeon when God sees fit to afflict? Is not -the world as bright as of yore? Are there not still -some happy phases to life's weary pilgrimage? We -should not complain of oppression, but, with submission -and love, perform the duties of life; and though -sorrow and grief come, we must not let darkness -obscure the talents which God has given to promote -our own and others' happiness, or bury them with -the brighter past, but nobly use them, and count all -sorrow as naught in comparison with the future great -reward of right actions. After this life of sorrow -and pain, where we are continually weighed down -with care, there is a home of perpetual rest, the -streets of which are thronged with an angelic host, -who, "with songs on their lips and with harps in -their hands," tell neither the sorrow nor grief which -perhaps wasted their lives. To bear the ills of life -patiently is one of the noblest virtues, and one that -requires as vigorous an exercise of the will as to -resent the encroachments of wrong.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_552" id="Page_552">{552}</a></div> - -<h2>Disappointments</h2> - -<div class="image-center"> - <img src="images/ch-564.jpg" width="192" height="20" alt="Disappointments"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -is sometimes of God's mercy that men in the -eager pursuit of ambitious plans are baffled; for -they are very like a train on down grade—pulling -on the brake is not pleasant, but it keeps the -car on the track. We mount to heaven mostly on -the ruins of our cherished schemes, finding in our -failures our real successes.</p> - -<p>Disappointments seem to be the lot of man. -From the little child with golden hair attempting to -catch the glancing sunbeams to the old man who, -with whitened locks and bent frame, pursues some -scheme of wealth, disappointment is the almost inevitable -consequence. Well it is for us that the future -is veiled from our eyes, else we would weary of the -trials and allurements that make up the sum of our -existence. The child looks forward to manhood; his -dreams are speculative; the man looks back to childhood, -and thinks of the happy days of old. From -the time he sits on his mother's knee, with the sunlight -streaming in through the open window, until -the last hours of life, when the sunlight glances in -through closed shutters, he is playing with shadows.</p> - -<p>And one of the saddest thoughts that come to us -in life is the thought that in this bright, beautiful, -joy-giving world of ours there are so many shadowed -lives. If disappointment came only to the lot of the -sinning, even then we might drop a tear over him -whose errors wrought their own recompense. But -<span class="pagenum"><a name="Page_553" id="Page_553">{553}</a></span> -it is not so. The most pure lives are sometimes -those that are the fullest of disappointments. With -one it is the wreck of a great ambition. He has -builded his ship, and launched it on the sea of life -freighted with the richest jewels of his strength and -manhood. Behold, it comes back to him beaten, -battered, and torn by the fury of the gale—the wreck -of a first trial.</p> - -<p>Many are disappointed because they do not look -for happiness and success either in the right spirit -or by the proper methods. There is a legend told -of a knight who,—</p> - -<div class="stanza"> -<div class="center small">"In the brave days of old,"</div> -</div> - -<p class="nodent">journeyed far away in search of the Holy Grail. He -engaged in great pursuits. He sought the most arduous -undertakings. But failing to seek in the right -spirit his search and his efforts were in vain. At -length, wearied and disappointed, he sought his native -land. Here, in the work of daily, trifling duties, -humbly seeking to do what was right, he unexpectedly -found that for which he had so long searched. -In life we all seek happiness and success. There -is but one way in which we can succeed; when we -admit that happiness is but a state of the mind, and -that success is the faithful performance of known -duties, then shall we acquire both. Though we may -wander the wide world over, and gather wealth and -fame, they will be found impotent to confer happiness, -and life to us will seem full of disappointments; but -it is so simply because we failed to seek for life in -<span class="pagenum"><a name="Page_554" id="Page_554">{554}</a></span> -that spirit of quiet content which alone conducts us -to its portals.</p> - -<p>It never yet happened to any man since the beginning -of the world, nor ever will, to have all things -according to his desires. And there never was any -one yet to whom fortune was not at some time opposite -and adverse. Those who risk nothing can, of -course, lose nothing; sowing no hopes they can not -suffer from the blight of disappointment. But let -him who is enlisted for the war expect to meet the -foe. It is with life's troubles as with the risks of the -battle-field; there is always less of aggregate danger -to the party who stands firm than to the one who -gives way. To give way to disappointments is to -invite defeat. To bravely cast about for means to -resist them is to put them to flight, and out of temporary -misfortune to lay the foundation of a more -glorious success. Send disappointments to the winds; -take life as it is, and, with a strong will, make it as -near what it should be as possible.</p> - -<p>Dark and full of disappointments may be our lot, -and we may not be able to fathom the reason for -them; but if we can only bring ourselves to see that -they are for our good, that we need their chastening -influence, all will be well in the end. In the trials -of life we must look more for consolation within than -from without. The surest consolations of life are -those which we thus derive from our own thoughts. -For this end it matters not so much whether we -spend time in study or toil; the thoughts of the mind -should go out and reach after higher good. In this -<span class="pagenum"><a name="Page_555" id="Page_555">{555}</a></span> -manner we may improve ourselves till our thoughts -come to be sweet companions that shall lead us along -the paths of virtue. Thus we may grow better -within, whilst the cares of life, the losses and the -disappointments lose their sharp thorns, and the -journey of life be made comparatively pleasant and -happy.</p> - -<p>It is generally known that he who expects much -will be often disappointed; yet disappointment seldom -cures us of expectations. It is human to err; -so it is the lot of mortals to be disappointed, for -never yet did error secure the end wished. It is, -however, the better philosophy to take things calmly -and endeavor to be content with our lot. We may -at least add some rays of sunshine to our path if we -earnestly endeavor to dispel the clouds of discontent -that may arise in our bosom, and by so doing enjoy -more fully the bountiful blessing that God gives to -his humblest creatures. The great secret of avoiding -disappointment is not to expect too much. Despair -follows immoderate hopes, as the higher a body -rises the heavier it falls to the ground.</p> - -<p>Time is the great consoler of the world, inasmuch -as he heals our sorrows and trials. But time, -in dashing to pieces our most cherished plans and -brightest dreams, also brings us to many disappointments -which in turn disappear with the passage of -years. While sagacity contrives, patience matures, -and labor industriously executes, disappointment -laughs at the curious fabric formed by so many -efforts and gay with so many brilliant colors, and -<span class="pagenum"><a name="Page_556" id="Page_556">{556}</a></span> -when the artist imagines the work arrived at the -moment of completion, brushes away the beautiful -fabric, and leaves nothing behind.</p> - -<p>We thus see that life is, indeed, a variegated scene, -full of trials and full of joys—bright dreams, some -fulfilled, more disappointed. What is the lesson for -us to learn from this? Perhaps the truest philosophy -is not to expect much, to be moderate in our -plans and hopes. In youth especially are we apt to -be over sanguine. Reflect that life is full of disappointments, -that it is vain for you to expect to escape -them. But also learn to go forward with a brave -face. You may fail, but from this failure you can -organize future success. Because disappointed in -one particular plan, it is no reason why you should -abandon all plans, and settle down to the conviction -that life itself is a failure. Show yourself a man, -and rise superior to misfortune, and you will be -rewarded by a final victory made more glorious by -temporary discouragement, just as the sun bursting -from behind the clouds lights up the landscape -with a more glorious light because of the storms of -the morning.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_557" id="Page_557">{557}</a></div> - -<h2>Failure</h2> - -<div class="image-center"> - <img src="images/ch-569.jpg" width="95" height="20" alt="Failure"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-i.jpg" width="50" height="164" alt="I"/> -</div> - -<p class="drop-cap-i"><span class="uppercase">It</span> -is a mistake to suppose that men succeed -through success; they much oftener succeed -through failure. By far the best experience of -men, experience from which they gain the most -of lasting value, is gathered from their failures in -their dealings with others in the affairs of life. Such -failures, for sensible men, incite to better self-management -and greater tact and self-control, as a means -of avoiding them in the future. Ask the successful -business man, and he will tell you that he learned the -secret of success through being baffled, defeated, -thwarted, and circumvented, far more than from his -successes. Precept, study, advice, and example could -never have taught them so well as failure has done. -It has disciplined and taught them what to do as well -as what <i>not</i> to do. And this latter is often of more -importance than the former.</p> - -<p>Many have to make up their minds to encounter -failure again and again before they finally succeed; -but if they have pluck, the failure will only serve to -rouse their energies, and stimulate them to renewed -efforts. Failure in one direction has sometimes had -the effect of forcing the far-seeing student to apply -himself in another, which latter application has in -many instances proven to be in just the line that -they were fitted for. No one can tell how many of -the world's most brilliant geniuses have succeeded -because of their first failures. Failures in many instances -<span class="pagenum"><a name="Page_558" id="Page_558">{558}</a></span> -are only means that Providence takes to -work an otherwise too pliable disposition into one -fitted to confront the stern duties of life. Even as -steel is tempered by heat, and, through much hammering -and changing of original form, is at last -wrought into useful articles, so in the history of -many men do we find that they were attempered in -the furnace of trials and affliction, and only through -failures in first attempts were at length fitted for the -ultimate success that crowned their efforts.</p> - -<p>They are doubly in error who suffer themselves -to give up the battle at one, or even two successive, -failures. As in the military field he is the greater -general who from defeat organizes ultimate victory, -so in the battle of life he is the true hero who, -even while smarting under the sting of present failure, -lays his plans and summons his forces for a triumphant -victory. We must not allow our jaundiced -views to prevail over our knowledge of men and -affairs. The world is not coming to an end, nor -society going to destruction, because our petty plans -have miscarried. The present failure should only -teach you to be more wary in the future, and thus -will you gather a rich harvest as the final outcome -of your efforts.</p> - -<p>Above all, do not sink into apathy and despair. -Rouse yourself, and do not allow your best years to -slip past because you have not succeeded as you -thought you would. Is not the sun as bright, nature -as smiling as before? Why, then, do you go -about as if all hope had fled? Know you not that</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="pagenum"><a name="Page_559" id="Page_559">{559}</a></div> - <div class="verse quote">"In the reproof of chance</div> - <div class="verse">Lies the true proof of men."</div> - -</div> -</div> -</div> - -<p>As in the physical world, disease is but the effort -nature makes to remove some pressing evil, so failure -should be but the methods whereby we are enabled -to eliminate those traits of character which are a -hindrance to our lasting success. As the inventor -subjects his production to the most rigorous tests in -order that inherent defects may become known and, -if possible, remedied, even so does Providence, in -subjecting us to great trials, discover to us by our -failures wherein we lack; and we are remiss in duty -to ourselves do we not most earnestly endeavor to -improve by these tests?</p> - -<p>The man who never failed is a myth. Such a -one never lived, and is never likely to. All success -is a series of efforts in which, when closely viewed, -are to be seen more or less failures. These efforts -are ofttimes not visible to the naked eye, but each -individual heart is painfully conscious of how many -of its most cherished plans ended only in failures. -If you fail now and then, do not be discouraged; -bear in mind that it is only the part and experience -of every successful man. We might even go farther, -and say that the most successful men often have the -most failures. These failures, which to the feeble are -mere stumbling-blocks, to the strong serve to remove -the scales from their eyes, so that they now see -clearer, and go on their way with a firmer tread and -a more determined mien, and compel life to yield to -them its most enduring trophies.</p> - -<p><span class="pagenum"><a name="Page_560" id="Page_560">{560}</a></span> -The weakling goes no farther than his first failure; -he lags behind, and subsides into a life of discontent -and vain regrets; and so by this winnowing -process the number of the athletes is restricted to -few, and there is clear space in the arena for those -who determinedly press on. There can hardly be -found a successful man who will not admit that he -was made so by failure, and that what he once -thought his hard fate was in reality his good fortune. -Success can not be gained by a hop, skip, and a -jump, but by arduous passages of gallant perseverance, -toilsome efforts long sustained, and, most of -all, by repeated failure; for the failures are but stepping-stones, -or, at the worst, non-attainment of the -desired end before the time.</p> - -<p>If success were to crown your efforts now, where -would be the great success of the future? It is the -brave resolution to do better next time that lays the -substrata of all real greatness. Many a prominent -reputation has been destroyed by early success. -Too often the effect of such success is to sap the -energies. Imagining fame or fortune to be won, -future efforts are remitted; relying on the fame of -past achievements, the fact is overlooked that it is -labor alone that renders any success certain; and so -by the remission of labor and energy, disgrace or -failure awakens him from his delusive dreams; but, -alas! in how many instances the awakening comes -too late!</p> - -<p>There is no more prolific source of repining and -discontent in life than that found in looking back -<span class="pagenum"><a name="Page_561" id="Page_561">{561}</a></span> -upon past mistakes. We are fond of persuading -ourselves and others that had others acted differently -our whole course in life would have been one of unmixed -success instead of the partial failure that it so -often appears. If we would only look on past mistakes -in the right spirit—in the spirit of humility, -and with a desire to learn from past errors—it would -be well; but the error men make in this review is in -attributing the failures to circumstances instead of to -character. They see the mistakes which lie on the -surface, but fail to trace them back to the source -from whence they spring. The truth is, that even -trifling circumstances are the occasions for bringing -out the predominant traits of character. They are -tests of the nature and quality of the man rather -than the causes of future success or failure.</p> - -<p>None can tell how weighty may be the results of -even trivial actions, nor how much of the future is -bound up in our every-day decisions. Chances are -lost, opportunities wasted, advisers ill-chosen, and -disastrous speculations undertaken, but there is nothing -properly accidental in these steps. They are to -be regarded as the results of unbalanced characters, -as much as the cause of future misery. The disposition -of mind that led to these errors would certainly, -under other circumstances, have led to different, but -not less lamentable results.</p> - -<p>We see clearly in judging others. We attribute -their mischances without compunction to the faults -we see in them, and sometimes even make cruel -mistakes in our investigation; but in reviewing our -<span class="pagenum"><a name="Page_562" id="Page_562">{562}</a></span> -own course self draws a veil over our imperfections, -and we persuade ourselves that mistakes or unfortunate -circumstances are the entire cause of all our -misfortunes. It is true that no circumstances are -always favorable, no training perfectly judicious, no -friend wholly wise, yet he who is always shifting the -blame of his failures upon these external causes is -the very man who has the most reason to trace them -to his own inherent weakness or demerits.</p> - -<p>It is questionable whether the habit of looking -much at mistakes, even of our own, is a very profitable -one. It might be rendered of use were we only -to do so in the proper spirit. Certainly the practice -of mourning over and bewailing them, and charging -upon them all the evils that afflict us, is the most -injurious to our future course, and the greatest hindrance -to any real improvement of character. Acting -from impulse, and not from reason, is one of the -chief causes of these mistakes; and if any would -avoid them in the future they must test all their -sudden impulses by the searching and penetrating -ordeal of their best judgment before acting upon -them. Above all, the steady formation of virtuous -habits, the subjection of all actions to principles -rather than to policy, the firm and unyielding adherence -to duty, as far as it is known, are the best -safeguards against mistakes in life.</p> - -<p>Who lives that has not, during his life, aspired to -something that he was unable to reach? The sorrows -of mankind may all be traced to blighted hopes; -like frost upon the green leaves comes the chilling -<span class="pagenum"><a name="Page_563" id="Page_563">{563}</a></span> -conviction that our hopes are forever dead. We may -live, but he who has placed his whole mind on the -attainment of some object and fails to reach it, life -to him seems a burden—a weary burden. To youth -blighted hopes come like the cold dew of evening -upon the flowers. The sun next morning banishes -the dew, and the flower is brighter and purer from -its momentary affliction. Sorrow purifies the heart -of youth as the rain purifies the growing plant. But -to the man of mature years the blighting of cherished -hopes falls with a chilling effect. 'T is hard to proceed -as though nothing had happened—to cheerfully -take up life's load, yet such is the course of true -manhood; this is the inheritance of life—the test of -character.</p> - -<p>Our world presents a strangely different aspect -according to the different moods in which it is viewed. -To him whose efforts have been crowned with success -it is superlatively beautiful; to him whose life has -known no care it appears to be filled with all manner -of comfortable things; to those who pine in sickness -and suffering, the unfortunate, and those whose efforts -have ended only in failure, it most truthfully -seems to be "a vale of tears," and human life itself -a bubble raised from those tears and inflated with -sighs, which, after floating a little while, decked, it -may be, with a few gaudy colors from the hand of -fortune, is at last touched by the hand of death, -and dissolves.</p> - -<p>He who has a stout heart will do stout-hearted -actions—actions which, however unconscious the doer -<span class="pagenum"><a name="Page_564" id="Page_564">{564}</a></span> -may be of the fact, can not fail to have something of -immortality in their essence—something that in all -coming time will preserve alive their memory long -after the valiant doer has lain in dust. Such a man -will not be daunted by difficulties. Opposition will -but serve as fuel to the fire which feeds the spirit -of self-reliance within him, stimulating him to still -greater efforts, and, in fact, creating opportunities -for them. And though, in the nature of things, failure -must often be his portion, still they will nerve -him anew for the struggles of active life, and endow -him with courage to meet the further disappointments -which past experience will have taught him are likely -to be his lot.</p> - -<p>Neither will he, in his efforts to attain some great -end, to bring to happy accomplishment some noble -work, be daunted by the reflection that he can never -be sure of success even in enterprises springing -from the highest motives and steadfastly pursued at -the cost of all that is dearest. To him it will suffice -that the end he has in view is the right one, and -that if he is not destined to accomplish it eventually -it must triumph. With prophetic eye he looks forward -to the dawning of the time when, long after he -has been called hence, posterity shall enter into his -labor and eat of the fruit of the tree that he has -planted.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_565" id="Page_565">{565}</a></div> - -<h2>Despondency</h2> - -<div class="image-center"> - <img src="images/ch-577.jpg" width="140" height="20" alt="Despondency"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse indent7">"The darkest day,</div> - <div class="verse">Live till to-morrow, will have passed away."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -are dark hours that mark the history of -the brightest years. For not a whole month -in any one of the thousand of the past, perhaps, -has the sun shone brilliantly all the time. -And there have been cold and stormy days in every -year, and yet the mists and shadows of the darkest -hours were dissipated and flitted heedlessly away. -In the wide world also we have the overshadowing -of dark hours. There were hours of despondency -when Shakespeare thought himself no poet and -Raphael no painter, when the greatest wits doubted -the excellence of their happiest efforts.</p> - -<p>But we have also bright days to offset the sad -ones. Though there are the dark ones, when the -fire will neither burn on our hearths nor our hearts, -and all without and within is dismal and dark, there -come days when we rejoice in the brightness of hope -and prosperity. It is human nature to look upon -only the bright and cheery scenes of life, to forget -its trials and storms in the light of the present. But -let us not forget that there will come other moments, -when the eye will be less calm, the cheek less bright, -and the tongue less silent; the brain will be full of -imaginings, pensive and sad, its inmost springs less -elastic and buoyant.</p> - -<p><span class="pagenum"><a name="Page_566" id="Page_566">{566}</a></span> -Despondency too long continued gives place to -despair. No calamity can produce such a paralysis -of the mind. It is the capstone of the climax of -human misery. The mental powers are frozen with -indifference, the heart becomes ossified with melancholy, -the soul is shrouded in a cloud of gloom. -No words of consolation, no cheerful repartee can -break the death-like calm; no love can warm the -pent-up heart, no sunbeam dispel the dark cloud. -Time may effect a change; death will break the -monotony. We can extend our kindness, but can -not relieve the victim. We may trace the cause of -this awful disease; God only can effect a cure. We -may speculate upon its nature, but can not feel its -force until its iron hand is laid upon us. We may -call it weakness, but can not prove or demonstrate -the proposition. We may call it folly, but can point -to no frivolity to sustain our position. We may call it -madness, but can discover no maniac action. We -may call it stubborness, but can see no exhibition of -indocility. We may call it lunacy, but can not perceive -the incoherence of that unfortunate condition. -We can properly call it nothing but dark, gloomy -despair, an inexpressible numbness of all the sensibilities -rendering a man happy.</p> - -<p>It is, indeed, a happy providence that has given to -mankind the bright, shining sun of hope to dispel -the gloom of despondency. We have all seen the -sun burst from behind the clouds and light up a -storm-swept landscape. Even so, when the hand of -misfortune has darkened our brightest prospects and -<span class="pagenum"><a name="Page_567" id="Page_567">{567}</a></span> -swept away our sunlit dreams of future happiness, -has some unseen monitor inspired our drooping spirit -with hope and bid us struggle on; and as we look -forward into the future fancy points us to a brighter -day's dawning. When the soul is often bowed down -with the weight of its own sorrows and the heart is -well-nigh crushed, even then some faint glimmering -of a happier future steals upon it like a rainbow -of light.</p> - -<p>It is to be feared that many do not as resolutely -fight against fits of despondency as they might. -Many fits of the blues need but to be resolutely -contended against, and they will disappear; harbored, -they will grow into despondency and despair. It is -worth while to remember that fortune is like the -skies in April, sometimes clouded and sometimes -clear and favorable, and it would be folly to despair -of again seeing the sun because to-day is -stormy. So it is equally unwise to sink into despondency -when fortune frowns, since in the common -course of things she may be surely expected to smile -again.</p> - -<p>Life is a warfare, and he who easily desponds deserts -a double duty—he betrays the noblest property -of man, his dauntless resolution, and he rejects the -providence of God, who guides and rules the universe. -There is but one way of looking at fate—whatever -that may be, whether blessings or afflictions—to -behave with dignity under both. We must -not lose heart, or it will be the worse, both for -ourselves and for those whom we love. To struggle, -<span class="pagenum"><a name="Page_568" id="Page_568">{568}</a></span> -and again and again to renew the conflict—<i>this</i> is -life's inheritance.</p> - -<p>Do not, then, allow yourself to sink into despondency. -Man is born a hero, and it is only by darkness -and storms that heroism gains its greatest and best -development and illustrations; then it kindles the -black cloud into a blaze of glory, and the storm -bears it to its destiny. Despair not, then. Mortifying -failures may attend this effort and that one, but -only be honest and struggle on, and it will all work -out right in the end. Do not make the mistake, -either, of supposing that despondency is a state of -humility; on the contrary, it is the vexation and despair -of a cowardly pride; nothing is worse; whether -we stumble or whether we fall, we must only think -of rising again, and going on in our course.</p> - -<p>Do your work, then; only let it be a noble one. -Be faithful to your trust. If you have but one talent -improve it; do not bury it in the earth because you -have not ten. Toil steadily and hopefully on, for life -is too short to admit of delay or despondency. Let -those who are in sorrow remember that deliverance -may be coming, though they see it not. Your days -may wear more gold in the morning, and more at -night, though the midday be full of snow. God -may be gracious, though he comes to us robed in -darkness and clothed in storms. It is a journey of -release towards the Spring when Winter is coldest -and darkest. Despondency is but the shadow of too -much happiness thrown by our spirits upon the -sunshiny side of life. Look up, and God will give -<span class="pagenum"><a name="Page_569" id="Page_569">{569}</a></span> -you a song in your heart instead of a tear in -your eye.</p> - -<p>Causeless depression of spirits is not to be reasoned -with, nor can even David's harp charm it away -by sweet discoursings. As well fight with the mists -as with this shapeless, undefinable, yet all-beclouding, -hopelessness. Yet we are familiar with many such -instances in practical, every-day life. Many who -have much to be thankful for are full of complaint. -Such disposition is no less unfortunate than it is -reprehensible. They make miserable not only their -own life, but also the lives of those with whom they -are in daily contact. No doubt the one given over -to causeless melancholy feels a full weight of sorrow, -and those who laugh at his grief, could they but experience -it, would quickly be sobered into compassion. -What is wanted is a firm reliance on Providence, and -a determination to do your duty; then go forward -bravely and cheerfully, resolutely fight against this -disposition. Your life will be much happier.</p> - -<p>The trouble is, that many of us, when we are -under any affliction, are troubled with a certain malicious -melancholy. We only dwell and pore upon -the sad and dark occurrences of Providence, but -never take notice of the more benign and bright -ones. Our way in this world is, like a walk under a -row of trees, checkered with light and shade, and, -because we can not all along walk in the sunshine, -we, therefore, perversely fix upon the darker passages, -and so lose all the comfort of the cheering -ones. We are like froward children, who, if you -<span class="pagenum"><a name="Page_570" id="Page_570">{570}</a></span> -take one of their playthings from them, throw away -all the rest in spite. What a pitiable confession is -this of human weakness! Let us, then, strive against -such a spirit of despondency. Even when the way -before us is both dark and dreary it still is worse -than useless to give way to despondency. Think -not that you are forsaken; you have much still to -make life enjoyable. Energy and proper application -may recover what you have lost; take heart; pluck -up courage; give not over to despondency; by resolutely -confronting the evils of life they will lose their -force.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Faith</h2> - -<div class="image-center"> - <img src="images/ch-582.jpg" width="70" height="20" alt="Faith"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse indent1">"Faith is the subtle chain</div> - <div class="verse">That binds us to the infinite; the voice</div> - <div class="verse">Of a deep life within, that will remain</div> - <div class="verse">Until we crowd it thence."</div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-f.jpg" width="50" height="125" alt="F"/> -</div> - -<p class="drop-cap"><span class="uppercase">Faith</span> -is the true prophet of the soul, and ever -beholds a spiritual life, spiritual relations, labors, -and joys. Its office is to teach man that -he is a spiritual being, that he has an inward -life enshrined in this material encasement—an -immortal gem set now in an earthly casket. It assures -man that he lives not for this life alone, but for -another superior to this, more glorious and real. -It teaches that God is a spirit, and seeks to worship -him as such. It dignifies humanity with immortality. -<span class="pagenum"><a name="Page_571" id="Page_571">{571}</a></span> -It dwells ever upon an unseen world, announcing -always that unseen realities are eternal.</p> - -<p>A living, active faith is not only a necessity, if -we would reap great good, but it is so founded on -the nature of things that it is natural for men to -have a faith in the promises of others. It is only -from experience that the little child learns to distrust -others. Then, there is the faith in one's own powers. -This is as necessary a form of faith as any, and -where not allowed to degenerate into egotism is a -most beneficent form of faith. Its true foundation is -the same as any faith; that is, reliance on God's -promises. "As ye sow, so shall ye reap." Hence, -relying on this, and putting forth the necessary exertions, -why not confidently expect a fulfillment of the -promise? This is the germ of all true self-reliance.</p> - -<p>A true faith we can somehow reach all through -life, and it will bring to the soul a rich meed of consolation, -even in the shades of life. We can cherish -a sure hope about our future and the future of those -that belong to us—a sunny, eager onlooking toward -the fulfillment of all the promises God has written -on our nature. We should have faith in the ultimate -triumph of the good and the true. It is quite -the fashion of the times to lament over the degeneracy -of the present, and to think of the palmy day -long since past. We have indeed read history to -but little account do we not realize that the world is -growing better, and feel confident of the ultimate -triumph of the forces of good.</p> - -<p>Life grows darker as we go on, till only one pure -<span class="pagenum"><a name="Page_572" id="Page_572">{572}</a></span> -light is left shining on it, and that is faith. Old age, -like solitude and sorrow, has its revelations. It is -then that we perceive the hollowness and emptiness -of many of the bubbles we have been pursuing. -Fortunate is he who in that hour can rest down on -the promise of God with a steadfast faith. When -in your last hour all faculty in your broken spirit -shall fade away, and sink into inanity—imagination, -thought, effort, enjoyment, all fade away—then will -the flower of belief, which blossoms even in the -night, remain to refresh you with its fragrance in the -last darkness.</p> - -<p>Morality as a guiding light to man sometimes -conduces to noble ends. It is sometimes so resplendent -as to make a man walk through life amid glory -and acclamation; but it is apt to burn very dimly and -low when carried into the "valley of the shadow of -death." But faith is like the evening star, shining -into our souls, the more gloomy is the night of death -in which they sink. Surrounded by friends and the -comforts of life, morality appears sufficient; but when -the storms of life blow upon us, then we see how -necessary to us is a faith in God's Word and his -promises. Its light only is capable of dispelling the -gloom of our surroundings.</p> - -<p>Never yet did there exist a full faith which did -not expand the intellect while it purified the heart, -which did not multiply the aims and objects of the -understanding while it fixed and simplified those of -the desires and passions. Faith often builds in the -dungeon and lazar-house its sublimest shrine, and -<span class="pagenum"><a name="Page_573" id="Page_573">{573}</a></span> -up through roofs of stone, that shut out the eye of -heaven, ascends the ladder of prayer, where the angels -glide to and fro. Faith is the key that unlocks the -cabinet of God's treasures, the messenger from the -celestial world to bring all the supplies that we need. -It converses with angels and antedates the hymns of -glory. To every man this grace is certain that there -are glories for him if he walks by faith and perseveres -in duty. Faith is a homely, private capital, as there -are public savings-banks and poor funds, out of which -in times of need we can relieve the necessities of -individuals; so here the faithful take their coin -in peace.</p> - -<p>A Christian builds his fortitude on a better foundation -than stoicism. He is pleased with every -thing that happens, because he knows it could not -have happened unless it first pleased God, and that -which pleases him must be the best. He is assured -that no new thing can befall him, and that he is in -the hands of a Father who will prove him with no -affliction that resignation can not conquer or that -death can not cure. In the darkest night faith sees -a star, in the times of greatest need finds a helping -hand, and in the times of sorest trouble hears a -sympathizing voice.</p> - -<p>Judge not a man by his outward manifestation of -faith, for some there are who tremblingly reach out -shaking hands to the guidance of faith; others who -stoutly venture in the dark their human confidence, -the leader which they mistake for faith; some whose -hope totters upon crutches; others who stalk into -<span class="pagenum"><a name="Page_574" id="Page_574">{574}</a></span> -futurity upon stilts. Faith is not an exotic that grows -in but one clime. The snows of an eternal Winter can -not quench its fire, neither can the glow of a tropical -sun destroy its life and freshness. In the palace -of the king or the hut of the peasant, in the homes -of the rich or the cabins of the poor it emits its fragrance -with equal powers to please. It is as necessary -to the learned as to the ignorant, and comforts -alike the declining years of the sage and him who -never knew the value of education.</p> - -<p>As the flower is before the fruit, so is faith before -good works. He who has strong faith will show his -faith by his works. If he has faith in himself he -shows it by ambitious plans, resolves, and endeavors. -A true faith is necessary to enable us to make the -most of life and its possibilities. We need a faith -in our fellow-men. In all the ordinary business -transactions we must exercise this virtue or accomplish -nothing. Did you ever reflect what this world -would be were all faith destroyed? Faith and confidence -are synonymous terms. What a wilderness -would this be were the confidence which exists between -husband and wife destroyed or did not mutual -confidence exist between the members of the same -family circle! Home would cease to be home; family -ties would prove to be bonds of straw; communities -could not be held together; the vast fabric of society -would dissolve, and smiling countries would once -more be the abode of savages. Too great a confidence -bespeaks a trusting simplicity suited only for -childish years. But an utterly incredulous nature, -<span class="pagenum"><a name="Page_575" id="Page_575">{575}</a></span> -refusing to believe unless supported by the evidence -of his own senses, as certainly portrays the selfish, -narrow, and bigoted nature as that fields of waving -grain are proof positive of fertile soil, the shining -sun, and the early and later rain.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Worship</h2> - -<div class="image-center"> - <img src="images/ch-587.jpg" width="98" height="20" alt="Worship"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-p.jpg" width="50" height="140" alt="P"/> -</div> - -<p class="drop-cap"><span class="uppercase">Prayer</span> -is the key to open the day, and the -bolt to shut in the night. But as the sky drops -the early dew and the evening dew upon the -grass, yet it would not spring and grow green -by that constant and double falling of the dew, unless -some great shower at certain seasons did supply the -rest, so the customary devotion of prayer twice a day -is the falling of the early and the latter dew. But if -you will increase and flourish in works of grace, -empty the great clouds sometimes, and let fall in a -full shower of prayer. Choose out seasons when -prayer shall overflow like Jordan in times of harvest.</p> - -<p>Real inward devotion knows no prayer but that -arising from the depths of its own feeling. Perfect -prayer, without a spot or blemish, though not a word -be spoken and no phrases known to mankind be -uttered, always plucks the heart out of the earth, -and moves it softly, like a censer, to and fro beneath -the face of heaven. A good man's prayer will, from -the deepest dungeon, climb heaven's height, and -bring a blessing down. Prayer is the wing wherewith -<span class="pagenum"><a name="Page_576" id="Page_576">{576}</a></span> -the soul flies to heaven, and meditation the eye -wherewith we see God.</p> - -<p>He that acts toward men as if God saw him, and -prays to God as if men heard him, although he may -not obtain all that he asks, or succeed in all that he -undertakes, will most probably deserve to do so; -for, with respect to his actions toward men, however -much he may fail with regard to others, yet if pure -and good, with regard to himself and his highest interests -they can not fail. And with respect to his -prayers to God, though they can not make the Deity -more <i>willing</i> to give, yet they will, and must, make -the suppliant more <i>worthy</i> to receive.</p> - -<p>Between the humble and contrite heart and the -Majesty of heaven there are no barriers. The only -password is prayer. Prayer is a shield to the sword, -a sacrifice to God, and a scourge to Satan. Prayer -has a right to the word "ineffable." It is an hour -of outpouring which words can not express—of that -interior speech which we do not articulate even when -we employ it. The very cry of distress is an involuntary -appeal to that invisible Power whose aid the -soul invokes. Our prayer and God's mercy are like -two buckets in a well; while one ascends the other -descends.</p> - -<p>For the most part, we should pray rather in aspiration -than petition, rather by hoping than requesting; -in which spirit, also, we may breathe a devout -wish for a blessing on others upon occasions when it -might be presumptuous to beg it. Prayer is not eloquence, -but earnestness: not the definition of helplessness, -<span class="pagenum"><a name="Page_577" id="Page_577">{577}</a></span> -but the feeling it; not figures of speech, -but compunction of soul. When the heart is full, -when bitter thoughts come crowding thickly up for -utterance, and the poor common words of courtesy -are such a very mockery, how much the bursting -heart may relieve itself in prayer!</p> - -<p>The dullest observer must be sensible of the -order and serenity prevalent in those households -where the occasional exercise of a beautiful form of -worship in the morning gives, as it were, the keynote -to every temper for the day, and attunes every -spirit to harmony. Family worship embodies a hallowing -influence that pleads for its observance. It -must needs be that trials will enter a household. -The conflict of wishes, the clashing of views, and a -thousand other causes, will ruffle the temper, and -produce jar and friction in the machinery of the -family.</p> - -<p>There is needed some daily agency that shall -softly enfold the homestead with its hallowed, soothing -power, and restore the fine harmonious play of -its various parts. The father needs that which shall -gently lift away from his thoughts the disquieting -burden of his daily business; the mother, which will -smooth down the fretting irritation of her unceasing -toil and trial; and the child and domestic, that which -shall neutralize the countless agencies of evil that -ever beset them. And what so well adapted to do -this as, when the day is done, to gather around the -holy page, and pour a united supplication and acknowledgment -to that sleepless Power whose protection -<span class="pagenum"><a name="Page_578" id="Page_578">{578}</a></span> -and security are ever around their path, and who -will bring all things at last into judgment?</p> - -<p>And when darker and sadder days begin to -shadow the home, what can cheer and brighten the -sinking heart so finely as this daily resort to the -fatherly One, who can make the tears of the lowliest -sorrow to be the seed-pearls of the brightest crown? -The mind is thus expanded, the heart softened, sentiments -refined, passions subdued, hopes elevated, -and pursuits ennobled. The greatest want of our -intellectual and moral nature is here met, and home -education becomes impregnated with the spirit and -elements of our preparation for eternity.</p> - -<p>The custom of having family prayers is held in -honor wherever there is real Christian life, and it is -the one thing which more than any other knits together -the loose threads of a home, and unites its -various members before God. The religious service -in which parents, children, and friends daily join in -praise and prayer is at once an acknowledgment of -dependence on the Heavenly Father and a renewal -of consecration to his work in the world. The Bible -is read, the hymn is sung, the petition is offered, and -unless all has been done as a mere formality and -without hearty assent, those who have gathered at -the family altar leave it helped, soothed, strengthened, -and armored as they were not before they met there. -The sick and the absent are remembered, the tempted -and the tried are commended to God, and, as the -Israelites in the desert were attended by the pillar -and cloud, so in life's wilderness the family who -<span class="pagenum"><a name="Page_579" id="Page_579">{579}</a></span> -inquire of the Lord are constantly overshadowed -by his presence and love.</p> - -<p>We, ignorant of ourselves, may ask in prayer for -what would be to our injury, which the Father denies -as for our own good; so find we profit by losing of -our prayers. Or we may even pray for trifles, without -so much as a thought of the greatest blessings. -And, with sorrow be it said, we are not ashamed -many times to ask God for that which we should -blush to own to our neighbors. It is by reason of -the worthlessness of so many of our petitions that -they remain unanswered. Good prayers never come -creeping home. We are sure we shall receive either -what we ask or what we should ask. Prayer is a -study of truth, a sally of the soul into the infinite. -No man ever prayed heartily without learning something.</p> - -<p>It is for the sake of man, not of God, that worship -and prayer are required. Not that God may -be rendered more gracious, but that man may be -made better, that he may be confirmed in a proper -sense of his dependent state, and acquire those -pious and virtuous dispositions in which his highest -improvement consists. When we pray for any virtues -we should cultivate the virtue as well as pray -for it. The form of your life, every petition to God, -is a precept to man. Our thoughts, like the waters -of the sea, when exhaled toward heaven lose all their -bitterness and saltness, and sweeten into an amiable -humanity, until they descend in gentle showers of -love and kindness upon our fellow-men.</p> - -<p><span class="pagenum"><a name="Page_580" id="Page_580">{580}</a></span> -God respecteth not the arithmetic of our prayers, -how many they are; nor the rhetoric of our -prayers, how neat they are; nor the geometry of -our prayers, how long they are; nor the music prayers, -how melodious they are; nor the logic prayers, -how methodical they are: but the divinity of our -prayers, how heart-sprung they are—not gifts, but -graces prevail in prayer. We should pray with as -much earnestness as those who expect every thing -from God, and act with as much energy as those who -expect every thing from themselves.</p> - -<p>It is possible to have a daily worship which shall -be earnest, vivifying, tender and reverential, and yet -a weariness to nobody. Only let the one who conducts -it <i>mean</i> toward the Father the sweet obedience -of the grateful child, and maintain the attitude of -one who goes about earthly affairs with a soul looking -beyond and above them to the rest that remaineth -in heaven. It is not every one who is able to pray in -the hearing of others with ease. The timid tongue -falters, and the thoughts struggle in vain for utterance. -But who is there who can not read a psalm -or a chapter or a cluster of verses, and kneeling -repeat in accents of tender trust the Lord's prayer? -When we think of it that includes every thing.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_581" id="Page_581">{581}</a></div> - -<h2>Religion</h2> - -<div class="image-center"> - <img src="images/ch-593.jpg" width="103" height="20" alt="Religion"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-r.jpg" width="50" height="133" alt="R"/> -</div> - -<p class="drop-cap"><span class="uppercase">Religion</span> -is the moral link that binds man most -closely with his God—the spiritual garden where -the creature walks in companionship with his -Maker. This sentiment is the highest that man -is capable of cherishing, since it binds him to a being -fitted as no other being is to impart to the soul the -highest moral grandeur that created beings can enjoy. -It is the upper window of the soul, which opens -into the clear, radiant light of God's eternal home. -Its influence in every department of the mind is -salutary and holy; no faculty can rise to its most -exalted state without the sanctifying power of this -sentiment. Neglect it not; the highest beauties of -your souls, the finishing touch of your character, the -sweetest charm of your life, will be given by due -attention to this, your first and last duty.</p> - -<p>If men have been termed pilgrims, and life a -journey, then we may add that the Christian pilgrimage -far surpasses all others in the following -important particulars: In the goodness of the road; -in the beauty of the prospect; in the excellence of -the company, and in the rich rewards waiting the -traveler at the journey's end. All who have been -great and good without Christianity would have been -much greater and better with it. True religion is -the poetry of the heart; it has enchantment, useful -to our manners; it gives us both happiness and -virtue.</p> - -<p><span class="pagenum"><a name="Page_582" id="Page_582">{582}</a></span> -True religion hath in it nothing weak, nothing -sad, nothing constrained. It enlarges the heart, is -simple, free, and attractive. It enables us to bear -the sorrows of life, and it lessens the pangs of death. -It is the coronet by token of which God makes you -a princess in his family and an heir to his brightest -glories, the sweetest pleasures, the noblest privileges, -and the brightest honors of his kingdom. It is a -star which beams the brighter in heaven the darker -on earth grows the night.</p> - -<p>When the rising sun shed its rays on Memnon's -statue it awakened music in the heart of stone. Religion -does the same with nature. Without religion -you are a wandering star. You are a voiceless bird. -You are a motionless brook. The strings of your -heart are not in tune with the chords which the -Infinite hand sweeps as he evolves the music of the -universe. Your being does not respond to the touch -of Providence, and if beauty and truth and goodness -come down to you like angels out of heaven and sing -you their sweetest songs, you do not see their wings, -nor recognize their home and parentage.</p> - -<p>True religion and virtue give a cheerful and happy -turn to the mind, admit of all real joys, and even -procure for us the highest pleasures. While it seems -to have no other object than the felicity of another -life it constitutes the chief happiness of the present. -There are no principles but those of religion to be -depended on in cases of real distress, and these are -able to encounter the worst emergencies and to bear -us up under all the changes and chances to which -<span class="pagenum"><a name="Page_583" id="Page_583">{583}</a></span> -our life is subject. The difficulties of life teach us -wisdom, its vainglories humility, its calumnies pity, -its hopes resignation, its sufferings charity, its afflictions -fortitude, its necessities prudence, its brevity -the value of time, and its dangers and uncertainties -a constant dependence upon a higher and all-protecting -power.</p> - -<p>All natural results are spontaneous. The diamond -sparkles without effort, and the flowers open naturally -beneath the Summer rain. Religion is also a -natural thing—as spontaneous as it is to weep, to -love, or to rejoice. There is not a heart but has its -moments of longing—yearning for something better, -nobler, holier, than it knows now; this bespeaks the -religious aspiration of every heart. Genius without -religion is only a lamp on the outer gate of a palace. -It may serve to cast a gleam of light on those that -are without, while the inhabitant sits in darkness.</p> - -<p>Religion is not proved and established by logic. -It is, of all the mysteries of nature and the human -mind, the most mysterious and most inexplicable. It -is of instinct, and not of reason. It is a matter of -feeling, and not of opinion. Religion is placing the -soul in harmony with God and his laws. God is the -perfect supreme soul, and your souls are made in the -image of his, and, like all created things, are subject -to certain mutable laws. The transgression of these -laws damages your souls—warps them, stunts their -growth, outrages them.</p> - -<p>You can only be manly or attain to a manly -growth by preserving your true relations and strict -<span class="pagenum"><a name="Page_584" id="Page_584">{584}</a></span> -obedience to the laws of your being. God has given -you appetites, and he meant that they should be to -you a source of happiness, but always in a way -which shall not interfere with your spiritual growth -and development. He gave you desires for earthly -happiness. He planted in you the love of human -praise, enjoyment of society, the faculty of finding happiness -in all of his works. He gave you his works -to enjoy, but you can only enjoy them truly when -you regard them as blessings from the great Giver -to feed, and not starve, your higher nature. There -is not a true joy in life which you are required to -deprive yourself of in being faithful to him and his -laws. Without obedience to law your soul can not -be healthful, and it is only to a healthful soul that -pleasure comes with its natural, its divine, aroma.</p> - -<p>Some well-meaning Christians tremble for their -salvation, because they have never gone through that -valley of tears and of sorrow which they have been -taught to consider as an ordeal that must be passed -through before they can arrive at regeneration. We -can but think that such souls mistake the nature of -religion. The slightest sorrow for sins is sufficient -if it produces amendment, but the greatest is insufficient -if it do not. By their own fruits let them prove -themselves, for some soils will take the good seed -without being watered by tears or harrowed up by -afflictions.</p> - -<p>There are three modes of bearing the ills of life—by -indifference, which is the most common; by philosophy, -which is the most ostentatious; and by -<span class="pagenum"><a name="Page_585" id="Page_585">{585}</a></span> -religion, which is the most effectual. It has been -said, "Philosophy readily triumphs over past or -future evils, but that present evils triumph over -philosophy." Philosophy is a goddess whose head is, -indeed, in heaven, but whose feet are upon earth; -attempts more than she accomplishes and promises -more than she performs. She can teach us to hear -of the calamities of others with magnanimity, but it -is religion only that can teach us to bear our own -with resignation.</p> - -<p>Whoever thinks of life as something that could -exist in its best form without religion is in ignorance -of both. Life and religion is one, or neither is any -thing. Religion is the good to which all things -tend; which gives to life all its importance, to -eternity all its glory. Apart from religion man is -a shadow, his very existence a riddle, and the stupendous -scenes around him as incoherent and unmeaning -as the leaves which the sibyl scattered in -the wind.</p> - -<p>We are surrounded by motives to religion and -devotion if we would but mind them. The poor are -designed to excite our liberality, the miserable our -pity, the sick our assistance, the ignorant our instruction, -those that are fallen our helping hand. In those -who are vain we see the vanity of the world, in those -who are wicked our own frailty. When we see good -men rewarded it confirms our hopes, and when evil -men are punished it excites our fears. He that grows -old without religious hopes, as he declines into age, -and feels pains and sorrows incessantly crowding him, -<span class="pagenum"><a name="Page_586" id="Page_586">{586}</a></span> -falls into a gulf of misery, in which every reflection -must plague him deeper and deeper.</p> - -<p>It is the property of the religious spirit to be the -most refining of all influences. It has been termed -the social religion, and society is as properly the -sphere of all its duties, privileges, and enjoyments -as the ecliptic is the course of the earth. No external -advantage, no culture of the tastes, no habit of -command, no association with the elegant, or even -depths of affection can bestow, that delicacy and that -grandeur of bearing which belong only to the mind -which has experienced the discipline of religious -thought and feeling. All else, all superficial aids to -etiquette, manner, and refinement as expressed in -look and gesture, is but as gilt and cosmetic.</p> - -<p>Your personal value depends entirely upon your -possession of religion. You are worth to yourself -what you are capable of enjoying, you are worth to -society the happiness you are capable of imparting. -A man whose aims are low, whose motives are selfish, -who has in his heart no adoration of God, whose will -is not subordinate to the supreme will, who has no -hope, no tenable faith in a happy immortality, no -strong-armed trust that with his soul it shall be well -in all the future, can not be worth very much to himself. -Neither can such a man be worth very much -to society, because he has not that to bestow which -society most needs for its prosperity and happiness.</p> - -<p>Christianity teaches the beauty and dignity of -common and private life. It makes it valuable, not -for the cares from which it frees us, but for the constant -<span class="pagenum"><a name="Page_587" id="Page_587">{587}</a></span> -duties through which we may train the soul to -perfect sympathy with the design of the Creator. -It shows that the humblest lot possesses opportunities -which require the energies of the most exalted -virtues to meet and satisfy. It impresses upon us -the solemn truth that life itself, however humble its -condition, is always holy; that every moment has its -duty and its responsibility, which Christian strength -alone, the crown of power, can do and bear. It -teaches that the simplest experience may become -radiant with a heavenly beauty when hallowed by a -spirit of constant love to God and man.</p> - -<p>Another of the lessons of Christianity is that of -the inestimable worth of common duties as manifesting -the greatest principles. It bids us to attain -perfection, not striving to do dazzling deeds, but by -making our experience divine. It shows us that the -Christian hero will ennoble the humblest field of -labor, that nothing is mean which can be performed -as a duty, but that religion, like the touch of Midas, -converts the humblest call of duty into spiritual gold.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<div class="pagenum"><a name="Page_588" id="Page_588">{588}</a></div> - -<h2>God in Nature</h2> - -<div class="image-center"> - <img src="images/ch-600.jpg" width="160" height="20" alt="God in Nature"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse">The day is Thine, the night also is Thine;</div> - <div class="verse">Thou hast prepared the light and the sun;</div> - <div class="verse">Thou hast set all the borders of the earth;</div> - <div class="verse">Thou hast made Summer and Winter.</div> - <div class="verse indent10">—<span class="smcap">Psalms.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -height of the heavens should remind us of -the infinite distance between us and God, the -brightness of the firmament of his glory, majesty, -and holiness, the vastness of the heavens -and their influence upon the earth, of his immensity -and universal providence. Hill and valley, seas and -constellations are but stereotypes of divine ideas, -appealing to and answered by the living soul of man. -The works of nature and the works of revelation display -religion to mankind in characters so large and -visible that those who are not quite blind may in -them see and read the first principles and most necessary -parts of religion, and from thence penetrate -into those infinite depths filled with the treasures of -wisdom and knowledge.</p> - -<p>God writes the Gospel not in the Bible alone, -but on trees and flowers and clouds and stars. All -nature, in short, speaks in language plain to be understood -of the majesty and power of its Author. -Nature is man's religious book, with lessons for -every day. Nature is the chart of God, marking out -all his attributes. A man finds in the production of -nature an inexhaustible stock of materials upon which -he can employ himself without any temptation to -<span class="pagenum"><a name="Page_589" id="Page_589">{589}</a></span> -envy or malevolence, and has always a certain prospect -of discovering new reasons for adoring the sovereign -Author of the universe. What profusion is -there in his work! When trees blossom, there is -not simply one, but a whole collection of gems; and -of leaves, they have so many that they can throw -them away to the winds all Summer long. What -unnumbered cathedrals has he reared in the forest -shades, vast and grand, full of curious carvings, and -haunted evermore by tremulous music; and in the -heavens above, how do stars seem to have flown out -of his hand faster than sparks out of a mighty forge!</p> - -<p>These insignia of wisdom and power are impressed -upon the works of God, which distinguishes -them from the feeble imitation of men. Not only -the splendor of the sun, but the glimmering light of -the glow-worm, proclaim his glory. God has placed -nature by the side of man as a friend, who remains -always to guide and console him in life; as a protecting -genius, who conducts him, as well as all species, -to a harmonious unity with himself. The earth -is the material bosom which bears all the races. -Nature arouses man from the sleep in which he -would remain without thought of himself, inspires -him with noble designs, and preserves thus in humanity -activity and life.</p> - -<p>The best of all books is the book of nature. It -is full of variety, interest, novelty, and instruction. -It is ever open before us. It invites us to read, and -all that it requires of us is the will to do it; with -eyes to see, with ears to hear, with hearts and souls -<span class="pagenum"><a name="Page_590" id="Page_590">{590}</a></span> -to feel, and with minds and understandings to comprehend. -Infinite intelligence was required to compose -this mighty volume, which never fails to impart -the highest wisdom to those who peruse it attentively -and rightly, with willing hearts and humble -minds. Nature has perfection, in order to show that -she is the image of God; and defects, in order to -show that she is only his image.</p> - -<p>The study of nature must ever lead to true religion; -hence let there be no fear that the issues -of natural science shall be skepticism or anarchy. -Through all God's works there runs a beautiful harmony. -The remotest truth in his universe is linked -to that which lies nearest the throne. It has been -said that "an undevout astronomer is mad." With -still greater force might it be said that he who attentively -studies nature and fails to see in her ways -the workings of Providence must, indeed, be blind. -Who the guide of nature, but only the God of -nature? In him we live, move, and have our being. -Those things which nature is said to do are by -divine art performed, using nature as an instrument. -Nor is there any such divine knowledge working in -nature herself, but in the guide of nature's work.</p> - -<p>Examine what department of nature that we will, -we are speedily convinced of an intelligent plan -running throughout all the works, which eloquently -proclaims a divine author. In the rock-ribbed strata -of the earth we can read as intelligently as though -it were written on parchment the story of the creation. -And what so interesting as this rock-written -<span class="pagenum"><a name="Page_591" id="Page_591">{591}</a></span> -history of the world slowly fitting for mankind? -Read of the coal stored away for future use; of -whole continents plowed by glaciers, and made -fertile for man. Think of the æons of ages that -this earth swung in space, all the types of creation -prophecying of the coming of man! Who can ponder -these o'er without coming to the belief of an -author and finisher of all this glory? Thus does a -devout study of nature discover to us the God of -nature.</p> - -<p>Go stand upon the heights at Niagara, and listen -in awe-struck silence to that boldest, most earnest, -and most eloquent of all nature's oracles! And what -is Niagara, with its plunging waters and its mighty -roar, but the oracle of God—the whisper of his voice -is revealed in the Bible as sitting above the waterfloods -forever! Or view the stupendous scenery of -Alpine countries, and there, amid rock and snow, -overlooking the valleys below, we feel a sense of -the presence of Divinity. Or, wandering on ocean -beach, watching the play of the waves, or listening -to the roar of the breakers, our hearts are impressed -with a sense of the power and majesty of God. In -short, wherever we contemplate the vast or wonderful -in nature, there we experience a religious exaltation -of spirit. It is the soul within us placing itself <i>en -rapport</i> with the soul of nature, the great first cause.</p> - -<p>Go stand upon the Areopagus of Athens, where -Paul stood so long ago. In thoughtful silence look -around upon the site of all that ancient greatness; -look upward to those still glorious skies of Greece, -<span class="pagenum"><a name="Page_592" id="Page_592">{592}</a></span> -and what conceptions of wisdom and power will all -those memorable scenes of nature and art convey to -your mind, now more than they did to an ancient -worshiper of Jupiter and Apollo! They will tell -of Him who made the worlds, "by whom, through -whom, and for whom are all things." To you that -landscape of exceeding beauty, so rich in the monuments -of departed genius, with its distant classic -mountains, its deep, blue sea, and its bright, bending -skies will be telling a tale of glory that the Grecian -never learned; for it will speak to you no more of -its thousand contending deities, but of the one living -and everlasting God.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>The Bible</h2> - -<div class="image-center"> - <img src="images/ch-604.jpg" width="120" height="20" alt="The Bible"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">The</span> -Bible is a book whose words live in the ear -like music that can never be forgotten, like the -sound of church-bells, which the convert hardly -knows how he can forego. Its felicities often -seem to be things rather than mere words. It is a -part of the national mind, and the anchor of national -seriousness. The memory of the dead passes into -it; the potent traditions of childhood are stereotyped -in its verses. The power of all the griefs and trials -of man is hidden beneath its words. It is the representative -of his best moments, and all that has been -around him of the highest and best speaks to him -out of his Bible.</p> - -<p><span class="pagenum"><a name="Page_593" id="Page_593">{593}</a></span> -The Bible is the oldest surviving monument of -the springtime of the human intellect. It reveals to -us the character and intellect of our great Creator -and Final Judge. It opens before us the way of salvation -through a Redeemer, unveils to our view the -invisible world, and shows us the final destiny of our -race. God's Word is, in fact, much like God's world, -varied, very rich, very beautiful. You never know -when you have exhausted all its merits. The Bible, -like nature, has something for every class of minds. -Look at the Bible in a new light, and straightway you -see some new charm. The Bible goes equally to the -cottage of the poor man and the palace of the king. -It is woven into literature, and it colors the talk of -the street. The bark of the merchant can not sail to -sea without it. No ship of war goes to the conflict -but the Bible is there. It enters men's closets, mingling -in all the grief and cheerfulness of life.</p> - -<p>The Bible is adapted to every possible variety of -taste, temperament, culture, and condition. It has -strong reasoning for the intellectual. It takes the -calm and contemplative to the well-balanced James, -and the affectionate to the loving and beloved John. -Not only is this book precious to the poor and unlearned, -not only is it the consoler of the great middle -class of society, both spiritually and mentally speaking, -but the scholar and the sage, the intellectual -monarch of the age, bow to its authority.</p> - -<p>To multitudes of our race it is not only the foundation -of their religious faith, but it is their daily -practical guide as well. It has taken hold of the -<span class="pagenum"><a name="Page_594" id="Page_594">{594}</a></span> -world as no other book ever did. Not only is it read -in all Christian pulpits, but it enters every habitation, -from the palace to the cottage. It is the golden chain -which binds hearts together at the marriage altar; -it contains the sacred formula for the baptismal rite. -It blends itself with our daily conversation, and is the -silver thread of all our best reading, giving its hue, -more or less distinctly, to book, periodical, and daily -paper. On the seas it goes with the mariner as his -spiritual chart and compass, and on the land it is to -untold millions their pillar cloud by day and their fire -column by night.</p> - -<p>In the closet and in the streets, amid temptation -and trials, this is man's most faithful attendant and -his strongest shield. It is our lamp through the -dark valley, and the radiator of our best light from -the solemn and unseen future. Stand before it as -before a mirror, and you will see there not only your -good traits, but your errors, follies, and sins, which -you did not imagine were until you thus examined -yourself. If you desire to make constant improvement, -go to the Bible. It not only shows the way -of all progress, but it incites you to go forward. It -opens before you a path leading up and still onward, -along which good angels will cheer you, and all that -is good will lend you a helping hand.</p> - -<p>There is no book so well adapted to improve both -the head and the heart as the Bible. It is a <i>tried</i> -book. Its utility is demonstrated by experience; its -necessity is confessed by all who have studied the -wants of human nature; it has wrung reluctant praise -<span class="pagenum"><a name="Page_595" id="Page_595">{595}</a></span> -even from the lips of its foes. Other books bespeak -their own age; the Bible was made for all ages. Uninspired -authors speculate upon truths before made -known, and often upon delusive imaginations; the -Bible reveals truths before unknown, and otherwise -unknowable. It is distinguished for its exact and -universal truth. Time and criticism only illustrate -and confirm its pages. Successive ages reveal nothing -to change the Bible representations of God, -nothing to correct the Bible representation of human -nature. Passing events fulfill its prophecies, but fail -to impeach its allegations.</p> - -<p>The Scriptures teach us the best way of living, -the noblest way of suffering, and the most comfortable -way of dying. A mind rightly disposed will -easily discover the image of God's wisdom in the -depths of its mysteries, the image of God's sovereignty -in the commanding majesty of its style, the -image of his unity in the wonderful harmony and -symmetry of all its parts, the image of his holiness -in the unspotted purity of its precepts, and the image -of his goodness in the wonderful tendency of the -whole to the welfare of mankind in both worlds. We -should use the Scriptures not as an arsenal, to be -resorted to only for arms and weapons, but as a -matchless temple where we delight to contemplate -the beauty, the symmetry, and the magnificence of -the structure, and to increase our awe and excite -our devotion to the Deity there proclaimed.</p> - -<p>The cheerless gloom which broods over the understandings -of men had never been chased away but -<span class="pagenum"><a name="Page_596" id="Page_596">{596}</a></span> -for the beams of a supernatural revelation. Men -may look with an unfriendly eye on that system of -truth which reproves and condemns them; but they -little know the loss the world would sustain by subverting -its foundations. We have tried paganism, -we have tried Mohammedanism, we have tried Deism -and philosophy, and we can not look upon them even -with respect. The Scriptures contain the only system -of truth which is left us. If we give up these, -we have no others to which we can repair.</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Future Life</h2> - -<div class="image-center"> - <img src="images/ch-608.jpg" width="143" height="20" alt="Future Life"/> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -are two questions, one of which is the -most important, the other the most interesting -that can be proposed in language: Are we to -live after death? and if we are, in what state? -These are questions confined to no climate, creed, or -community. The savage is as deeply interested in -them as the sage, and they are of equal import -under every meridian where there are men.</p> - -<p>Among the most effectual and most beautiful -modes of reasoning that the universe affords for the -hope that is within us of a life beyond the tomb -there is none more beautiful or exquisite than that -derived from the change of the seasons, from the -second life that bursts forth in Spring in objects apparently -dead, and from the shadowing forth in the -renovation of every thing around us of that destiny -<span class="pagenum"><a name="Page_597" id="Page_597">{597}</a></span> -which divine revelation calls upon our faith to believe -shall be ours. The trees that have faded and remained -dark and gray through the long, dreary life -of Winter clothe themselves again with green in the -Spring sunshine, and every hue speaks of life. The -buds that were trampled down and faded burst forth -once more in freshness and beauty, the streams break -from the icy chains that held them, and the glorious -sun himself comes wandering from his far-off journey, -giving warmth to the atmosphere and renewed beauty -and grace to every thing around, and every thing -we see rekindles into life.</p> - -<p>At all times and in all places men have contemplated -the questions of death and immortality. -The one is a stern reality from which they know -there is no escaping. Every day they see friends and -acquaintances drooping and dying. Their pleasure -drives are interrupted by the funeral cortege of -strangers. There is not a soul but what in reflective -moments has pondered the question of immortality. -If they see clearly under the guiding light of Christianity -the future is full of hope to them. It matters -but little their present surroundings. If poverty and -pain be their lot, they know that rest will come to -them later. Those who do not possess this pleasing -hope of immortality feel at times a painful longing, a -vague unrest. Philosophize as they will, the future -is dark and uncertain, and there are times when they -would willingly give all could they but see a beacon -light or feel the strong assurance of faith that they -would live again.</p> - -<p><span class="pagenum"><a name="Page_598" id="Page_598">{598}</a></span> -Surely, there is tenable ground for this hope! It -can not be that earth is man's only abiding place. It -can not be that our life is a bubble cast up by the ocean -of eternity to float for a moment upon its surface, and -then sink into nothingness and darkness forever. -Else why is it that the high and glorious aspirations, -which leap like angels from the temples of our hearts, -are forever wandering abroad satisfied? Why is it -that the rainbow and the cloud come over us with a -beauty that is not of earth, and then pass off and -leave us to muse on their faded loveliness? Why is -it that the stars which hold their festival around the -midnight throne are set above the grasp of our limited -faculties, and are forever mocking us with their -unapproachable glory? Finally, why is it that bright -forms of human beauty are presented to the view, -and then taken from us, leaving the thousand streams -of affection to flow back upon our hearts? We are -from a higher destiny than that of earth. There is -a realm where the rainbow never fades, where the -stars will be spread out before us like the islands on -the bosom of the ocean, and where the beautiful -beings that here pass before us like visions will -remain with us forever.</p> - -<p>As death approaches and earth recedes do we not -more clearly see that spiritual world in which we -have all along been living, though we knew it not? -The dying man tells us of attendant angels hovering -around him. Perchance it is no vision. They might -have been with him through life. They may attend -us all through life, only our inward eyes are dim and -<span class="pagenum"><a name="Page_599" id="Page_599">{599}</a></span> -we see them not. What is that mysterious expression, -so holy and so strange, so beautiful yet so -fearful, on the countenance of one whose soul has -just departed? May it not be the glorious light -of attendant seraphs, the luminous shadow of which -rests awhile on the countenance of the dead?</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>Time And Eternity</h2> - -<div class="image-center"> - <img src="images/ch-611.jpg" width="194" height="20" alt="Time And Eternity"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Why shrinks the soul</div> - <div class="verse">Back on herself, and startles at destruction?</div> - <div class="verse">'T is the divinity that stirs within us;</div> - <div class="verse">'T is heaven itself that points out an hereafter,</div> - <div class="verse">And intimates eternity to man.</div> - <div class="verse">Eternity, thou pleasing, dreadful thought!</div> - <div class="verse">Thro' what variety of untried being,</div> - <div class="verse">Thro' what new scenes and changes must we pass?</div> - <div class="verse">The wide, the unbounded prospect lies before me;</div> - <div class="verse">But shadows, clouds, and darkness rest upon it."</div> - <div class="verse indent10">—<span class="smcap">Addison.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-a.jpg" width="50" height="113" alt="A"/> -</div> - -<p class="drop-cap"><span class="uppercase">Alas!</span> -what is man? Whether he be deprived -of that light which is from on high, or whether -he discards it, he is a frail and trembling creature, -standing on time, that bleak and narrow -isthmus between two eternities; he sees nothing but -impenetrable darkness on the one hand, and doubt, -distrust, and conjecture still more perplexing on the -other. Most gladly would he take an observation as -to whence he has come, or whither he is going; -alas! he has not the means; his telescope is too -dim, his compass too wavering, his plummet too -<span class="pagenum"><a name="Page_600" id="Page_600">{600}</a></span> -short; nor is that little spot, his present state, one -whit more intelligible, since it may prove a quicksand -that may sink in a moment from his feet. It can -afford him no certain reckonings as to that immeasurable -ocean on which he must soon spread his sail—an -awful expedition, from which the mind shrinks -from contemplating. Nor is the gloom relieved by -the outfit in which the voyage must be undertaken. -The bark is a coffin, the destination is doubt, and -the helmsman is death. Faith alone can see the -star which is to guide him to a better land.</p> - -<p>The hour-glass is truly emblematical of the world. -As its sands run out at the termination of a given -period, so it shows that all things must have an end. -It shows that man may devise—may even execute—but -that erelong time, that restless destroyer, comes, -and mows all before him, and leaves naught but a -wreck, a barren waste behind him. Surely all will -give credence to this who watch the daily dying of -cherished hopes, of delightful anticipations. The -flame burns brightly at first, but it soon fluctuates, -and finally dies without restriction.</p> - -<p>We must, some time or other, enter on the last -year of our life; fifty or one hundred years may yet -come, and the procession may seem interminable, but -the closing year of our life must come. There are -many years memorable in history, as in them died -men of renown; but the year of our death will be -more memorable to us than any. Eighteen hundred -and fifteen was a memorable year, for in that -Waterloo was fought; but there will be a more -<span class="pagenum"><a name="Page_601" id="Page_601">{601}</a></span> -memorable year for us—the year in which we fight -the battle with the last enemy. That year will open -with the usual New-year's congratulations; it will -rejoice in the same orchard blossoming, and the -sweet influences of Spring. It will witness the -golden glory of the harvest, and the merry-makings -of Christmas. And yet to us it will be vastly different, -from the fact that it will be our closing year. -The Spring grass may be broken by the spade to let -us down to our resting-place; or, while the Summer -grain is falling to the sickle, we may be harvested -for another world; or, while the Autumnal leaves are -flying in the November gale, we may fade and fall; -or, the driving sleet may cut the faces of the black-tasseled -horses that take us on our last ride. But -it will be the year in which our body and soul part—the -year in which, for us, time ends and eternity -begins. All other years fade away as nothing. The -year in which we were born, the year in which we -began business, the year in which our father died, -are all of them of less importance to us than the year -of our death.</p> - -<p>It is only when on the border of eternity that the -fleeting period of life is comprehended. Human life, -what is it? It is vapor gilded by a sunbeam—the -reflection of heaven in the waters of the earth. In -youth the other world seems a great way off, but -later we feel and realize that it is close at hand. We -come, like the ocean wave, to the shore, but scarcely -strike the strand before we roll back into forgetfulness, -whence we came.</p> - -<p><span class="pagenum"><a name="Page_602" id="Page_602">{602}</a></span> -In the light of eternity, how vain and foolish -appear the contentions and strifes of mankind! Addison -most beautifully expresses this thought in these -lines: "When I look upon the tombs of the great -every emotion of envy dies; when I read the epitaph -of the beautiful every inordinate desire forsakes me; -when I meet with the grief of parents upon a tombstone -my heart melts with compassion; when I see -the tombs of the parents themselves I reflect how -vain it is to grieve for those we must quickly follow; -when I see kings lying beside those who deposed -them, when I see rival wits placed side by side, or -the holy men who divided the world with their contests -and disputes, I reflect with sorrow and astonishment -on the frivolous competitions, factions, and -debates of mankind."</p> - -<div class="image-center"> - <img src="images/horiz.jpg" width="150" height="19" alt="Line"/> -</div> - -<h2>The Evening of Life</h2> - -<div class="image-center"> - <img src="images/ch-614.jpg" width="220" height="20" alt="The Evening of Life"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse quote">"Old age, serene and bright,</div> - <div class="verse">And lovely as a Lapland night,</div> - <div class="verse">Shall lead thee to thy grave."</div> - <div class="verse indent10">—<span class="smcap">Wordsworth.</span></div> - -</div> -</div> -</div> - -<div> - <img class="drop-cap" src="images/drop-t.jpg" width="50" height="124" alt="T"/> -</div> - -<p class="drop-cap"><span class="uppercase">There</span> -is a beauty in age. The morning of -life may be glowing with the expectations of -youth; the noon may be fruitful in endeavors -and works; but the evening of life is the time -of calm repose and holy meditation. When young -and standing where the glow of youthful hopes irradiates -<span class="pagenum"><a name="Page_603" id="Page_603">{603}</a></span> -the future how natural to lay out brilliant -plans! to form ambitious resolves! How easy it -seems to achieve any wished-for thing! Wealth, -fame, or any temporal good—surely we can attain -them! Experience soon shows us the futility of -these hopes and plans. Before many milestones -are passed in the journey of life we learn that God, -in his wisdom, has so apportioned trial and suffering -that it matters little the external surroundings; to -all it is full of work and anxieties and painful scenes, -and that it is in struggling against these that the -best development of power is acquired.</p> - -<div class="image-center"> - <img src="images/pl-615.jpg" width="336" height="500" alt="The Evening of Life"/> - <div class="caption"> - <p class="x-small">Engraved & Printed by Illman Brothers.</p> - <p class="sans-serif">"THE EVENING OF LIFE."</p> - <p class="x-small">"Man's portion is to die"</p> - </div> -</div> - -<p>It is no wonder that when once confronted by the -stern realities of life we should lose sight of the -dreams of youth. Manhood's days are the days of -reflection, of judgment, a wise adaptation of means -to the end desired, and, if but used aright, we need -have little occasion for regret that childhood's days -are passed. We are no longer children; we are -men and women. We are no longer engaged in -childish dreams; we are up and doing what God -has assigned to us. This is the period of life that -we would most willingly see prolonged. But time -stops not in his rapid flight. In vain our protests. -The sun as swiftly descends to its setting as it rose -to its noon. The form that so rapidly matured into -one of grace, strength, and manly attributes of character, -is bowed by the weight of years. The elasticity -of youth gives way to the measured step and -careful tread of age, and on the head time sprinkles -his snow.</p> - -<p><span class="pagenum"><a name="Page_604" id="Page_604">{604}</a></span> -It is now that the thoughts of man should assume -their most valued characteristics. They can muse -over the events of past years. They can contemplate -the mysteries of the future. The most momentous -period of life is about at hand—that time when they -will exchange this life for another. What age can -there be more important than this? It is natural for -youth to regard old age as a dreary season—one -that admits of nothing that can be called pleasure, -and very little that deserves the name even of comfort. -They look forward to it as in Autumn we -anticipate the approach of Winter, forgetting that -Winter, when it arrives, brings with it much of -pleasure. Its enjoyments are of different kinds, but -we find it not less pleasant than any other season of -the year.</p> - -<p>In like manner age has no terror to those who see -it near; but experience proves that it abounds with -consolations, and even with delights. The world in -general bows down to age, gives it preference, and -listens with deference to its opinions. Such reverence -must be soothing to age, and compensate it -for the loss of many of the enjoyments of youth. -"The true man does not wish to be a child again." -In individual experience how many have wished to -live again the past? Could we return, and carry -with us our present experience, all would wish to do -so, but to go over the same old round we are afraid -that the number of those whose life has been so -happy that they would wish to live it over again -is exceedingly small. Your present experience will -<span class="pagenum"><a name="Page_605" id="Page_605">{605}</a></span> -remain with you through life. And hence, old age, -as devoid of pleasure as it may appear to us now, -we will find that when the passage of years brings us -to that point we will not willingly exchange it for any -of the stages of life gone by.</p> - -<p>As there is nothing unlovely in age, when once -at its threshold, so death, when viewed in the right -spirit, is found to be but the pleasant transition stage -to a more glorious and perfect life. From the days -of Plato to the present men have doubted and wondered -as to the questions of immortality and its nature. -But none have approached the question in the -right spirit but what always the result has been -the same. Revelation and analogical reasoning both -point to the same glorious hope. What, then, shall -we view it with terror? Ought we not to look forward -to it longingly as the final triumph of a well-lived -life? Though success and fortune may have -been ours here, are they any thing more or less -than the accidental circumstances surrounding an -ephemeral existence? In the light of eternity does -it make any great difference whether that existence -was passed surrounded with the comforts of wealth -or struggling for the necessities of life?</p> - -<p>We are all equal in death; the king and the -peasant, the rich and the poor are all alike in this -respect. Surely, that which is thus the common lot -of humanity must be for the common good. The -universal dread of death is, then, the effect of erroneous -habits of thought. It is the entrance to the -harbor. We fear not the peaceful rest within. We -<span class="pagenum"><a name="Page_606" id="Page_606">{606}</a></span> -can not do better, then, than to cultivate cheerful -thoughts in regard to age and death. The one is -the beautiful closing scene of earthly life, the other -the entrance to life immortal.</p> - -<div class="image-center"> - <img src="images/end-azan.jpg" width="115" height="19" alt="end-azan"/> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse"><i>He who died at Azan sends</i></div> - <div class="verse"><i>This to comfort all his friends.</i></div> - -</div> -</div> -</div> - -<div class="poetry-container"> -<div class="poetry"> - -<div class="stanza"> - <div class="verse">Faithful friends! <i>It</i> lies, I know,</div> - <div class="verse">Pale and white and cold as snow;</div> - <div class="verse">And ye say, "Abdallah's dead!"</div> - <div class="verse">Weeping at the feet and head.</div> - <div class="verse">I can see your falling tears,</div> - <div class="verse">I can hear your sighs and prayers;</div> - <div class="verse">Yet I smile and whisper this—</div> - <div class="verse">"<i>I</i> am not the thing you kiss:</div> - <div class="verse">Cease your tears and let it lie;</div> - <div class="verse">It <i>was</i> mine, it is not 'I.'"</div> - <div class="verse">Sweet friends! what the women lave,</div> - <div class="verse">For its last bed of the grave,</div> - <div class="verse">Is but a hut which I am quitting,</div> - <div class="verse">Is a garment no more fitting,</div> - <div class="verse">Is a cage, from which at last,</div> - <div class="verse">Like a hawk, my soul hath passed.</div> - <div class="verse">Love the inmate, not the room—</div> - <div class="verse">The wearer, not the garb—the plume</div> - <div class="verse">Of the falcon, not the bars</div> - <div class="verse">Which kept him from the splendid stars;</div> -</div> - -<div class="stanza"> - <div class="verse">Loving friends! Be wise, and dry</div> - <div class="verse">Straightway every weeping eye:</div> - <div class="verse">What ye lift upon the bier</div> - <div class="verse">Is not worth a wistful tear.</div> - <div class="verse">'Tis an empty sea-shell—one</div> - <div class="verse">Out of which the pearl has gone;</div> - <div class="pagenum"><a name="Page_607" id="Page_607">{607}</a></div> - <div class="verse">The shell is broken—it lies there;</div> - <div class="verse">The pearl, the all, the soul is here.</div> - <div class="verse">'T is an earthen jar, whose lid</div> - <div class="verse">Allah sealed, the while it hid</div> - <div class="verse">The treasure of his treasury,</div> - <div class="verse">A mind that loved him; let it lie?</div> - <div class="verse">Let the shard be earth's once more,</div> - <div class="verse">Since the gold shines in his store!</div> -</div> - -<div class="stanza"> - <div class="verse">Allah glorious! Allah good!</div> - <div class="verse">Now thy world is understood;</div> - <div class="verse">Now the long, long wonder ends;</div> - <div class="verse">Yet ye weep, my erring friends,</div> - <div class="verse">While the man whom ye call dead,</div> - <div class="verse">In unspoken bliss, instead,</div> - <div class="verse">Lives and loves you; lost, 't is true,</div> - <div class="verse">By such a light as shines for you;</div> - <div class="verse">But in the light ye can not see</div> - <div class="verse">Of unfulfilled felicity—</div> - <div class="verse">In enlarging paradise</div> - <div class="verse">Lives a life that never dies.</div> -</div> - -<div class="stanza"> - <div class="verse">Farewell, friends! Yet not farewell</div> - <div class="verse">Where I am ye, too, shall dwell.</div> - <div class="verse">I am gone before your face,</div> - <div class="verse">A moment's time, a little space;</div> - <div class="verse">When ye come where I have stepped</div> - <div class="verse">Ye will wonder why ye wept;</div> - <div class="verse">Ye will know, by wise love taught,</div> - <div class="verse">That here is all and there is naught.</div> -</div> - -<div class="stanza"> - <div class="verse">Weep awhile, if ye are fain—</div> - <div class="verse">Sunshine still must follow rain;</div> - <div class="verse">Only not at death—for death,</div> - <div class="verse">Now I know, is that first breath</div> - <div class="verse">Which our souls draw when we enter</div> - <div class="verse">Life, which is of all life center.</div> -</div> - -<div class="stanza"> - <div class="pagenum"><a name="Page_608" id="Page_608">{608}</a></div> - <div class="verse">Be ye certain all seems love,</div> - <div class="verse">Viewed from Allah's throne above;</div> - <div class="verse">Be ye stout of heart, and come</div> - <div class="verse">Bravely onward to your home!</div> - <div class="verse"><i>La Allah illa Allah!</i> yea!</div> - <div class="verse">Thou Love divine! Thou Love alway!</div> -</div> - -</div> -</div> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> - - <div class="verse"><i>He that died at Azan gave</i></div> - <div class="verse"><i>This to those who made his grave.</i></div> - -</div> -</div> -</div> - -<div class="image-center"> - <img src="images/end-end.jpg" width="150" height="92" alt="The End"/> -</div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Golden Gems of Life, by -S. C. Ferguson and E. A. 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