^ )jig)L'BBi!nriii i r i r['i ' ri»i'«wn'm i wri'i>i> rii wi>»' ii> w i« M' 't) ' ''i J ii)i>ii>ii-os- session and is able to defend it. The moral law prescribes the principles by which neigh- bors shall be governed in their commercial intercourse. It is written : " Thou shalt not defraud thy neighbor, neither rob him;" '■Ye shall not steal, neither deal falsely, neither lie one to another ;" " Ye shall do no unrighteous- ness in judgment, in meteyard, in weight, or in measure, fust balances, just -weights, shall ye have" Nothing can Do large fortnnes generally descend to grandchildren? Why? Why does the expectation of riches injure many persons? Is it safe generally to obtain wealth ex- cept by working for it? What is the exchange of products called? Why are com- mercial rules necessary? What is written in the moral law? RIGHT OF PROPERTY. 81 be added to give force to these plain, simple commands, ex- cept the one already quoted : " Whatsoever ye would that men should do unto you ^ do ye even so to them" The business contract.— A contract may be defined as "an agreement between two or more persons for a legal consideration or price to do, or not to do, a certain thing." The parties to such agreement must act without any com- pulsion, and be of such equal conditions that no advantage may be taken by either. They must be both able and will- ing to contract. Thus, a large boy can not rightfully force a bargain with a little child, for the little one may not be able to understand his own interests. Nor can a strong boy justly compel a weak one to make a contract — he might as well rob him. A contract to do an illegal act is no more morally binding than a promise to do wrong, as we learned in Chapter XII. Every contract should be carefully made, clearly under- stood, and then scrupulously fulfilled. When an engagement is made upon the general statement that, "We '11 fix the pay at another time," or, "We'll make it all right," it is alto- gether probable that when the settlement is attempted, one or both the parties will be dissatisfied. The safe way to do business is to agree in all particulars, in the first place, and then there is little danger of fraud or misunderstanding. As it requires two or more individuals to make a contract, neither party can dissolve it, morally or legally, without the consent of the other. Each is in honor bound to carry out the agreement, even if it works to his own disadvantage. To illustrate this principle, suppose that A is employed in What is added to these rules of justice? Why shall we not give short weight and measure? What is the golden rule? Why is it called the golden rule? What is a contract? When one man is compelled to contract with another, can he be com- pelled to peiform it? Why? Why may not a big boy bargain with a little one? Is a promise to do \vrong binding? Is a contract to do wrong binding? If a man has been paid to do wrong, shall he do it? What care should be used in making a con- tract? Is it right to settle the terms of a contract at the time it is made, or defer it? What is the better way? Can either party dissolve a contract at pleasure? Should a man carry out the contract if he loses by it? Why? 82 MORAL LAW. the purchase of wool, and that he contracts with Farmer B, from whom he engages the produce of his flock at a given price. The wool is to be delivered at a certain time after the usual sheep-shearing season. The price of wool is not always the same, but rises or falls as the demand for it increases or diminishes. These changes in price are not governed by invariable rules whose operations can be clearly and accurately foretold, therefore each buyer and seller must judge for himself concerning the probabilities of a rise or a decline. Contracts of this kind must be made in advance, so that a large amount shall be kept constantly at the mills ; for, if the supply ceases, they must stop, thus injuring the manufacturer and the operators, w^hose families must suffer when they cease to have employ- ment. Suppose, from any cause, the price of wool rises suddenly, and the farmer finds that, if he had not contracted for forty cents a pound, he might have realized forty-five, which would pay him better for the keeping of his flock. Still, he is in honor bound to deliver the wool and fulfill the terms of his agreement. In this case, A gains and B loses. But suppose the conditions changed, and that the wool crop is greater than was supposed, and the price falls five cents a pound. If B was the loser before, and had been unwilling to carry out his agreement, he could not conscientiously claim the benefit of his bargain ; but, having borne his loss before, he is not unwilling now to claim his advantage to make it good. Public interest in business integrity,— The interests of society are so interwoven that whatever benefits one member is an advantage, directly or indirectly, to all ; and that which works an injury to one is a loss to the whole. Thus, A and B make a contract by which, for a proper con- Give the illustration. Do people always know the results of their contracts? %\'hy? What, then, is necessary to make a contract? Is it right to make a contract by which you know your neighbor must lose? Why is an injury to one in society an indirect injuty to all? RIGHT OF PROPERTY. 83 sideration, A shall, at a given time, receive one hundred dollars. Upon the strength of this agreement, A makes other contracts with C, D, and E, expecting to pay them money when B pays him. If B is prompt, A will receive his hundred dollars, and be enabled to make good his prom- ises to these parties ; and thus this sum, when passed from hand to hand, may pay, perhaps, a thousand dollars' indebt- edness in the community. If B fails, then A fails also, causing confusion, trouble, and perhaps suffering, as the result, to many individuals. Small contracts. — There is a class of small traders and working people, whose business and labor are necessary to the convenience and comfort of every community, and for which there is often too little consideration. These people are almost always humble and poor. Earning compara- tively small wages, and having but little economy or thrift, they can not lay by a store for future necessity. They are engaged in occupations which require more strength than skill, and frequently have to depend upon odd jobs rather than permanent, steady work. Of these are the wood-sawyer, the white-washer, the coal-carrier, the washer- woman, the paper-carrier, etc. They make their living by their daily labor, and have a right to expect prompt pay- ment when the work is done. It is cruel carelessness to ex- pect or require a washer-woman to call for her wages and to be told to call again. She has neither time nor strength to waste in running after her money, which should have been paid, as she expected, when her labor was over. There is an implied obligation in all such contracts for labor to pay promptly, and this for the reasons that such laborers need their money when it is due, and are unable to keep ac- Give the illustration. What may be the effect on others if we do not fulfill our agreements? What on ourselves? Why is it necessary to be particularly careful in small contracts to pay promptly? Who are those who generally make small con- tracts? What effect may it have to disappoint them? Have we a right to injure the poor? What kind of payment do small dealers expect? Why? What implied ob- ligation is in all such contracts? 84 MORAL LAW. counts. It is written in the moral law, '^'■Blessed is he that considereth the foor; " " He that desfiseth his neighbor sinneth; but he that hath mercy on the foor, hafpy is he!'"' CHAPTER XVI. ^'■The laborer is worthy of his hire." RIGHT OF PROPERTY. (Continued.) The value of labor, like that of wheat, corn, and arti- cles of commerce, is subject to the same laws, rising or falling, according to the amount of work to be done and the number of hands to perform it. The two relations which we sustain with reference to labor are either those of em- ployers or workers. As employers we may endeavor to secure the best services for ourselves, and at the same time do no injustice to those who.m we employ, by requiring of thern unusual hours of labor, or work exceeding their strength or ability, or by paying less than a reasonable rate of remuneration. Nor have we the right to take advantage of the necessities of laborers to force them to work for less than their services are really worth, and thus " Grind the faces of the poor." Such conduct is not in accordance with the law of love. Nor, on the other hand, has the la- borer any right to give less than a full "day's honest work What is written in the moral law? Why is a man happy that hath mercy on the poor? What is the subject of Chapter XVI? Repeat the text. What is the law affecting labor? What are the two relations that we sustain to labor? What is rig^ht for us as employers? If the laborer is worthy of his hire, should the hire be worthy of the laborer? Why? Is it our duty to get all the work we can for the least pay? Is it the duty of the laborer to get all the pay he can for the least work? Mav tho employer take advantage of the laborer? RIGHT OF PROPERTY. 85 for a fair day's pay ; nor is it proper for him to take advan- tage of the necessities of the employer to compel him un- justly to pay more than the services are really worth. The moral law says, " Thou shalt not defraud thy neighbor^ neither rob him" and the command applies alike to the master and the servant, the employer and the laborer. Nor does this law apply alone to those who engage in the hum- bler kinds of toil. Every laborer, whether public officer, minister, lawj'er, teacher, or doctor, is bound in honor to render his best and fullest service to those who employ him, without any reservation, except that which was distinctly understood when the engagement was made. The same rules of right apply to all kinds of service, whether it be performed with the head or the hands. The law of love requires perfect justice in respect to labor and its rewards. Renting or hiring. — A limited or temporary right of property may be acquired by renting or hiring. A wealthy man can not live in all his houses, or employ all his horses ; so, if he would make them profitable, he must rent or hire them, to be used by others for a given time, at a proper price. When a house is rented, or a horse is let out to serv- ice, it is done under an implied condition that the user shall take the same care of the property that he would un- der similar circumstances if it were his own. If the house be injured, or the horse abused, the careless party is morally and legally accountable to the owner for the damage. In- human people sometimes misuse a hired horse, under the impression that because he is hired they have a right to overtax his strength or speed. Such conduct is a wrong to the owner and an outrage against an innocent, uncomplain- ing animal. May the laborer take advantage of the employer to raise his pay ? What does the moral law say ? Do these rules apply alone to those who work with their hands ? Why ? What kind of a right may we acquire by renting or hiring ? What is the implied condition of the transfer when we rent or hire property ? How shali we take care of rented or hired property ? Is it right to abuse a horse because we have hired him ? Why ? 86 MORAL LAW. Borrowed property. — Persons are sometimes placed un- der circumstances in which they can not buy or hire prop- erty, and are obliged to borrow. When it is thus obtained, if there be no agreement in words, there is an implied obli- gation, which every honorable person will be careful to ob- serve, that the borrowed article shall be promptly returned in as good condition, quality, or measure as it was received, and at such a time as was agreed upon, or at such time as would cause the least inconvenience to the lender. If loss or damage occur to the property when in the possession of the borrower, he should make it good to the lender. Thus, if a boy should borrow another's penknife and break it, he is in duty bound to return as good a knife to the owner, or render satisfaction for his loss. If he bor- row a defective knife, and it breaks in his hands, he is not responsible for the injuiy or loss if he used it with proper care. Many conditions of a practical character might be discussed concerning this subject, but sufficient has been de- tailed to indicate the principle of kindness and fair dealing upon which they may be settled. There is no class of persons who suffer so much annoy- ance from borrowers as those who lend books. It is often a kindness and a compliment to receive the loan of a book, and the least acknowledgment of the favor that can be made by the borrower is to return it promptly, unsoiled and un- abused, to the owner. In order to preserve friendships and prevent misunderstandings, it is better never to borrow if it can be avoided. This is a good rule to observe even among friends, for, though it is very kind to lend, it is sometimes very unkind to borrow. Borrowed money.— Money may be loaned upon the same principle that other property is rented or hired. If a man may hire his horse for profit, he may also loan his money If we borrow an article, what are the implied obligations of time, weight, measure, care, etc.? Give the illustration. What care should be taken of borrowed books? Is it wise to borrow? Why? Why may it be unkind to borrow? RIGHT OF PROPERTY. 87 for gain. When it is thus loaned it is said to be at interest. Sometimes money is more plenty than at others, owing to the demand for it in business. When it is plenty the in- terest is low, but when it is in great demand men will pay a higher rate for its use. When a man borrows money he gives his note, which is a written promise to pay the lender at a certain time the amount loaned, with interest. The borrower procures the signatures of one or more per- sons to the note, who promise to pay it when due if he fails. These persons are said to be the sureties. When the note is due, it is presented to the borrower, who will pay it if he is able ; but, if he can not meet it, the surety will be obliged to do so for him. It is a very com- mon business transaction to secure money in this manner, but it sometimes happens that men's plans of business mis- carry, and they are not able to raise the funds to meet their engagements. When such accidents happen, their sureties have to pay. Several principles are to be observed in trans- actions of this kind : First. The money lender has no right to take advantage of the real or supposed necessities of the borrower, and to charge an extravagant rate of interest for the money loaned. It is written, '■'■A good man shoiueth favor and lendeth" and, '•'■He that opfresseth the poor reproacheth his Maker, but he that honoreth Him hath m.ercy on the poor." Second. No one has a right to borrow money unless he has a reasonable prospect of paying it according to promise at the appointed time. Many a thoughtless speculator, de- sirous of acquiring wealth suddenly, has ruined himself and his sureties by investing borrowed capital in some uncertain business which failed to make the expected return, and has When money is loaned, as a general rule, what is expected of the borrower? Is it right to loan money for gain? Why? What is the increase called? Why do the rates of interest vary at different times? When a man borrows money, \irhat does he give the lender? What is a note? What is a surety? Why do men have sure- ties for their notes? What is the first principle to be observed in transactions of this kind? What is written of him that oppresseth? What is the second principle? What is written of the borrower? What does that text mean? 88 MORAL LAW. found to his sorrow the truth of the saying, '■'■The bor- rower is servant to the lender." Third. No man has a right to become surety for an- other unless he is able and willing to pay the debt in case the principal fails. It is written, '■'■Be not thou one of them that strike hands., or of them that are sureties for debts. If thou hast nothing to fay, why should he take away thy bed from under thee?" Many a man has lost his all, and become penniless, because he became surety for money he never expected to be called on to pay. It is very kind for a man to become surety for his neighbor, but if the kindness be performed at the risk of his own business, it is of questionable propriety. It is written, " The -wicked bor- roiveth and fayeth not again." Collection of Debts. — The business relations of society are so various and complicated, that in many cases it is im- possible to prevent the contracting of debts. As far as it is possible this should be avoided. It is written in the moral law, '■^Render therefore to all their dues : tribute to ■whom tribute is due; custom to whom custom; fear to whom fear ; honor to whom honor. Owe no man anything but to love one another." The habit of permitting small debts to accumulate is very injurious to the interests of the trader, as well as to the individuals who secure the credit The trader is damaged on account of the unproductive capital lying idle in the hands of his customers ; by the time and labor necessary to make his collections ; by the losses that occur from giving credit to dishonest people, and by the annoyances arising from disputed bills. These are seri- ous inconveniences, and add materially to the expenses of business. What is the third principle? What is written of him who becomes surety for an- other? Under what circumstances may a man become surety? When should he refuse to go surety? What is said of the wicked borrowing? May debts always be avoided? Should debts be avoided when possible? Why? What is written about rendering- to all their dues? Why arc small debts to be avoided? What are soma of the injuries arising to the trader? RIGHT OF PROPERTY. 89 The buyer is often injured by getting a credit for goods he does not really need, and would not purchase if they were to be paid for at the time ; by the habit of running ac- counts without knowing their extent ; by insensibly becoming more and more involved until he is astonished and almost, if not entirely, overwhelmed by the discovery of his indebt- edness ; by the loss of credit, and possibly of character. One of the best methods of preserving our credit is to use it sparingly. He who pays as he goes is never harassed by debt and always knows the extent of his means. There are several rules of business life which it is espe- cially desirable that the young should learn and practice : First. Never buy what you do not need because it is cheap. Second. Never purchase on credit if you can pay the money down. Third. Do not buy on credit unless the goods are indis- pensable. Fourth. Never get goods on credit without knowing their precise cost and fixing the time at which you will can- cel the debt. Fifth. Never lose your temper or exhibit annoyance at the presentation of an unpaid account. There are many occasions when, from sickness, misfor- tune, w^ant of work, or failure to receive expected money, a person is unable to pay his debts at the appointed time. Under such circumstances, one may be vexed that he is not ready to meet his engagements, and should make such apology or explanation as the facts will justify ; but if he exhibit anger, it is very strong presumptive evidence that he is not honest, and should never have been trusted. The least that a gentleman can do is to state his condition What are those arising to the buyer? How shall we best preserve our credit? Why, if possible, should we pay as we go? What is the first rule? The second rule? The third rale? The fourth rule? The fifth rule? Sometimes debts can not be paid ; what must be done? Should a man ever show anger on the presentation of an unpaid bill? Why? M. M.— 8. 90 MORAL LAW. kindly and frankly, and to make the best efforts in his power to pay the debt. '■'Owe no man anything but to love one another" CHAPTER XVII. '■'■Thou shalt not steal." RIGHT OF PROPERTY. (Continued.) Theft. — Stealing is defined to be " the taking and carry- ing away of the goods of another without his knowledge and consent," It will be seen that there is no mention of value in this law. The command is not that we shall not steal gold, jewels, or horses, but its evident meaning is, thou shalt not steal anything. In this the moral law is different from the civil law, which makes it a greater crime to steal a large amount of property than a small one. The reason of this difference is that the former is given by God to guide the conscience of each individual, while the latter is made by man for the protection of the rights of the citizen in so- ciety. Greater punishments are prescribed for great thefts than for small ones, since the community is disturbed more by the loss of much property than of a little. Sometimes young persons fancy that they may take ap- ples, melons, nuts, etc., without serious blame. It is true that such things as these are not of great value, but we are AVhat must a gentleman or lady do? What should be our rule in life? What is the subject of Chapter XVII? Repeat the text. Define stealing. How much or how little shall \ve steal without wrong? What is the difference between the moral and the civil la'W? What is the object of the moral law? Of the civil law? Why does the civil law prescribe great punishments for great thefts? Is there a moral wrong in stealings fruit? Why does not the civil laiv pnnish such theft? RIGHT OF PROPERTY. 91 discussing r. question of right and not one of value. The moral law makes no distinction as to the value, as by it we are not -authorized or permitted to steal at all. Habits of theft must have a beginning, and that beginning is usually the taking of little things. Scrupulous honesty, even in the smallest things, is what the law requires, in order to pre- vent the formation of habits so dangerous. Sometimes the excuse is made for a petty theft that, "the owner would not care." The only safe way to know that fact is to ask him. To some it may seem a joke to rob a dinner basket, a melon patch, an orchard, or a hen roost, but, were we to reverse the ownership, possibly the fun would be less apparent. " Whatsoever ye -would that men should do unto you, do ye even so to them" Plagiarism, or literary theft.— A person has a right to the products of his brain as well as those of his bands. It requires great study and preparation to fit a man to compose a piece of music, or to write a book. When such a work is completed, it is a property having a pequniary value. To secure the profits of his labor, the government grants to the author a "copyright," or exclusive permission to print or publish it for a certain number of years, or to sell the right to otliers. The design of the government in thus protecting the works of authors is to encourage literary and artistic labor by securing to them its profits. To use an author's works, and to derive a benefit from them without his con- sent, is grossly dishonest. Such theft is called plagiarism, and is as dishonorable as the stealing of a pocket-book. Young folks sometimes find it more convenient to copy the compositions of others, and to attempt to pass them oft" as their own, than to prepare original essays. This is wrong ; it is an effort to get credit for work never performed — to How are habits of stealing formed? What is thfe golden rule? What is plagia- rism? Is there property in brain work? Why? What has government done to pro- tect such property? Why? What is meant .by a copyright? Why is it dishonest to plagiarize? Did you ever know it to be done in school? 92 MORAL LAW. secure commendation that is entirely undeserved. Such persons shoifld receive no more countenance from the good society of the school than any other thief. The public, as well as private, sentiment of the pupils should condemn; all such dishonesty. Quotations.— It is often convenient and appropriate to use the sentiments of an author by way of quotation. If the name of the writer is known, it is courteous to mention it; if not known, the least acknowledgment that can be made is to indicate the sentiment selected by quotation marks, thus : " Honesty is the best policy." Property lost and found. — When property is found without an apparent owner, the finder has no right of owner- ship, though he have it in possession. The loser does not cease to have the right to the properly because he does not know where it is. If a man shall discover a horse astray, he may take him up as lost, and take care of him for the owner. It is the finder's duty to employ all the usual and reasonable means to find the master, and restore the animal, charging a fair price for the time, labor, and expense incur- red in keeping and returning him. The finder has no right to demand an additional reward for his honesty. If the owner choose to give an extra sum as a compensation, aside from the necessary costs of keeping and advertising, he may do so ; but he wrongs no one if he omits the gratuity. So, if a person find a sum of money, and the finding costs him neither trouble, care, nor expense, he has no right to demand that the owner shall pay any thing for its return. It is the duty of the finder to restore lost property, and he has no claim to remuneration for the simple performance In what esteem should such a person be held? How are quotations made? What right has the finder in lost property? What shall be done when we find lost prop- erty? What shall be demanded for the return of lost property? Has the finder a right to demand any thing extra for his honesty? Is the owner under any obliga- tion to pay more than the necessary expenses? Would the owner do wrong to offer a gratuity? Would the finder do wrong to receive a gratuity above his expenses? RIGHT OF PROPERTY. 93 of his obligation. There would be no impropriety in the owner's offering the finder a gift in token of his thankful- ness, but he is not under any moral obligation to do so. When every proper means is taken to discover the owner of lost property without success, it belongs to the finder, since no one can show a better right to its possession. Destmctioii of property. — Because property is appar- ently neglected by tlie owner, it does not follow that it is right for anybody to destroy it. We have no right to injure our neighbor, either by stealing or abusing his property. The disposition wantonly to destroy indicates a depraved and vicious character which entirely disregards all the obliga- tions of both public and private duty. Such vandalism is often seen among certain classes of youth in the breaking of windows in unoccupied houses, in cutting and breaking shade trees, in taking oflf gates and defacing fences, in daub- ing painted and whitewashed walls, and in tearing down handbills. This conduct is sometimes called fun, but it must be a depraved mind that can derive enjoyment from such wantonness. No excuse can be oflfered for behavior which sets at defiance all the obligations of good citizen- ship, and he who acts thus should be considered a public enemy, for there is no more reason why a boy should break a window for fun than that he should set a house on fire. The whittler. — There is a great propensity in some to cut and deface even painted and polished surfaces, such as those of chairs, tables, door and window frames, and the habit is so inveterate that nothing seems secure from their destructive hands. A story which illustrates this disposition to destroy is told of a whittling fellow, and the method taken to rebuke and punish him. He entered a store with When the owner can not be found, whose shall the property be? Why? Have persons a rig^ht to destroy property not in use? Ho-w is this spirit shown? Is it fun to destroy property? Have we any risfht to destroy property for fun? Do you know of any property destroyed willfully? Give the anecdote of the whittler. Is the habit of cutting and defacing common? 94 MORAL LAW. his wife to make some purchases, and, while she was busy examining the goods, he amused himself by cuttirtg a chip with his penknife fronn the edge of the nicely polished walnut counter. A clerk, observing the outrage, quietly walked around where he was sitting, and, before the whit- tler was aware of his intention, cut off one of his coat-tails •With his scissors. The astonishment of the gentleman ( ?) with the knife was very great when he discovered his loss, and he demanded the reason for such conduct. The clerk pointed to the defaced counter as an explanation. The counter was much more valuable than the coat, but the whittler failed to see that there was any joke in the retalia- tion. We leave it as a question whether the cutting of the counter or the coat was the greater outrage. A public shame.— It is a shame that no public building in our country is safe from injury and abuse without the in- tervention of the police or some similar officer. Court- houses, public halls, hotels, and even churches and ceme- teries, are thus despoiled. Buildings admirably adapted for the amusement, instruction, comfort, and convenience of the public, beautifully constructed ornaments to city or town, are defaced and deformed by the hands of citizens. The finest monuments in wood, metal, and stone are often mutilated without any feelings of shame or compunctions of conscience. For the credit of our people this practice should be changed, and public property rendered as secure and safe from abuse as any other. These practices have their origin in the schools, and it is there that the reforma- tion must commence. When our school-houses are kept, year after y^r, as models of neatness and good taste, then may we expect that the public taste will be reformed. Who was most to blame — the man who injured the counter, or the clerK? Why is it that such a spirit of vandalism prevails? Why is it a public shame? How shall such outrag^es on g^ood taste be prevented? Can the young be educated to respect the rights of others? Why should there be a change in these habits? Where do these things have their origin? Is your school-house neat, clean, and tasteful? Is it free from marks, stains, and abuse? If not, can it be reformed and purified? COVETOUSNESS. 95 CHAPTER XVIII. " Thou shalt not covet thy neighbor's house, thou s halt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's." COVETOUSNESS. An intense desire to perform any particular action, or possess any special object, is the incentive to extraordinary efforts for its accomplishment. This craving may be right or wrong, according as the objects sought are good or bad. If the mind be filled with anxiety to acquire knowledge, no effort will be spared, and no study remitted, to secure the object ; if, however, the desire be toward the performance of some unworthy action, the operation of the mind is not changed — the wish prompts the effort. But unlawful cravings are more likely to affect the mind, and engage the fancy, than those^ that are right ; and thus we are enticed into unlawful actions. Therefore, the moral law declares, '■'■Thou shalt not covet thy neighbor's house, . . . nor any thing that is thy neighbor's." In this sense covetousness is a wrong, for it leads to the transgres- sion of the rights of our neighbor. Theft, robbery, and even murder are not unfrequently the effects that date their origin from covetousness. We may wish for wealth, be- What is the subject of Chapter XVIII? Repeat the text. What is the cause of covetousness? Whether are ^ve more likely to have good or evil desires? When such desires arise, what eflForts do we make to accomplish them? Why may we not covet our neighbor's house? Is it lawful to buy my neighbor's ox? What is the difference between desiring to buy the ox, and coveting it? What are the fruits of covetousness? Sxplain how theft is produced by covetousness. 90 MORAL LAW. cause it may enable us to do good; we may desire friends to minister to our comfort ; we may crave position, as it adds to our influence ; and in hoping to gain these things we need not necessarily do wrong, unless the desire is so extreme as to endanger our sense of right and duty by leading us to use improper means to secure our ends. The inordinate ambition of many a man has caused his ruin. The intense desire manifested by some young people to at- tract attention, their undue love for dress and ornament, is a violation of this law which has often resulted in shame and sorrow and crime. Covetousness a Tirtne.— There is a sense in which covet- ousness is spoken of in the moral law as a virtue, since there are mental and moral attainments which are worthy of our most ardent aspirations. We are not likely to overestimate their value, or to make undue efforts to obtain them. We may very properly covet ^'- Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," as the adornments peculiar to the lady and gentieman. These are the "fruits" of the highest and noblest education, and in endeavoring to secure them we only obey the moral law, which enjoins us to " covet earnestly the best gifts." Grambling. — One of the worst manifestations of covetous- ness is seen in the effort to secure wealth suddenly and without the intervention of labor. There are various means resorted to, to escape the necessity of working for a living ; of these, one of the principal is gambling, which may be defined as the playing' of some game for money or other valuables. A gambler may be described as one who is un- willing to engage in honest employment, is fond of social excitement, and secures his living without any visible means Does the desire for good things always cause us to do wrong? How docs an in- tense desire for dress and sliow cause some to sin? Is covetousness ever a virtue? What may properly be coveted? Is it likely we shall do wrongs in intensely desiring these virtues? Why may gambling be included under covetxmsness? Why do per- sons gamble? Define gambling. COVETOUSNESS. 97 of support. Idleness is the source of infinite mischief, be- cause idlers must live, and if they will not live honestly by their work, they must contrive to secure, by dishonest means, a livelihood By their wits. The first step in the direction of gambling is in the learning of the games of chance and skill in which the " fraternity " indulge. These, in the beginning, seem sim- ple and harmless ; but when a passion for playing them is once created, it is exceedingly difficult to overcome. Many a young man, led on by evil associates, and surrounded by influences he can not resist, becomes a victim, bound by the cords of habit, which he can not sever, and is brought at last to ruin. The devices for winning money are various, ingenious, and bewitching, and he who permits himself to enter a gaming establishment, even as a spectator, or to associate with those who gamble, serves to illustrate the fable of the spider and the .fly. The majority of young men engaged as clerks and cashiers who lose their places by dishonesty, owe their misfortunes to the associations and temptations of the gambling hell. The habit of betting on cards, dice, horse-races, and elections, is highly prejudicial to good morals ; for he who bets is naturally anxious to win, and has the strongest temp- tation to use dishonest means to secure his wager. J. M. was a promising young man, of good connections and fair education. Like many another, he was remarkably confident of his own strength of mind and power of self- control. Leaving home at an early age to engage in busi- ness, he was thrown into the society of the gay and dissi- pated. At first he learned to play cards for fun ; but when the excitement of simple amusement failed, he began to bet. Why is gambling wrong? Describe a gambler. What is the first step in the gam- bler's life? What evil habits are encouraged, by the gambler? In what ways is gambling performed? Why should we not even enter a gambling hell? How are many young men ruined? What is said of betting? Why does it lead to evil ways? M. M.— 9 98 MORAL LAW. as he said, " only for a dime a game, to add interest to the play." When asked to drink, he drank, but "only for the sociability." Between his companions, the gaming, and the drink, he became bewildered, and night after night found him at home, in his own little parlor, gradually nearing the brink of a precipice over which he was soon to tumble to ruin. When friends — true friends — remonstrated, he scouted the idea that he could become a gambler or a drunkard. After a time he prided himself upon his ability to play well, and also upon his discrimination of the flavor of fine wine. By the combined influence of his vanity and his vice he became a doomed man. He lost his business, he alienated his friends, he broke up his once happy home, and, leaving his wife and little one, started to the far West, where he hoped to retrieve his errors. On the way he fell into the company of gamblers, was overcome by the temptation to play, was drugged, robbed, and beaten, and finally died of remorse by his own hand. If it is wrong to play for dollars, it is wrong to gamble for dimes ; and if it is dangerous to play for dimes, we leave it to the boys to determine the propriety of gaming for marbles and pins. The lottery. — In the earlier days of our history, it was not uncommon for the legislatures of the colonies and states to grant authority to establish lotteries, the profits of which were for the purpose of endowing schools, building churches, etc. The lottery is a game of chance whiih is de- termined by the casting or drawing of lots. The design in legalizing these establishments was not to encourage the people to acts of benevolence, and to teach them liberality from a sense of duty, but to appeal to their covetousness, Give the story of J. M. Are you sure you are wiser, belter, or stronger tlian J. M. ? How do you know that you will escape his misfortunes? Is it wrong to play for dimes? For dollars? What is the moral distinction between dimes, dollars, cents, marbles, or pins? May gambling habits commence with covetousncssfor win- ning marbles? Why? What is said of the lottery? Why is it fascinating? COVETOUSNESS. 99 and lead them to invest their money in the hope that, by a lucky turn of the wheel, they would be the fortunate pos- sessors of valuable prizes, which cost but a trifle, and thus be saved the necessity for work. It was found by observa- tion that, whatever good might have accrued from the churches and schools thus erected, the evil effects upon the community were greater. People who purchased tickets became excited with expectations of sudden wealth ; they "ceased to work steadily, and became idle and dissipated. Although their money was in most instances expended in that which yielded them no return, for the prizes were very few compared with the blanks, so infatuated did men be- come, that they would try and try again, in the hope of a future success, and thus waste their entire means. Young men were peculiarly liable to be affected by this desire for .gain, and were tempted to steal from their employers in the vain hope that they would be so fortunate as to restore the stolen funds. Such was the extent of the mischief pro- duced, that almost all the states abolished lotteries as prejudicial to tlie public welfare and injurious to individual prosperity and happiness. All such institutions foster the spirit of covetousness, which makes men discontented, idle, and vicious. Religious lotteries. — ^If the experience of our own and many foreign countries is such as to compel them to abolish state lotteries, and pass severe laws against the sale of tick- ets, as prejudicial to the interests of the people, the question arises, are not all schemes of this character liable to the same objection } There is a great diversity in the methods that are used to stimulate people's cupidity, and yet the principle involved is the same in all, however ingenious or plausible they appear. On the one hand, the plan is to ex- tort money, for which little or no equivalent is rendered, by What was the experience of the states? Do lotteries foster covetousness? How? What effects do lotteries have on people? Does the size of the prizes affect the principle which is involved in lotteries? 100 MORAL LAW. inflaming the avarice under a plea of charity, benevolence, and duty. On the other hand, there is the desire to get more than is given, cloaked under the flimsy and transpar- ent excuse of liberality. If covetousness is wrong, then no one can be justified in enticing his neighbor to its commission. It is written, ^'■Blessed is the man that endureth temptation" and, we may add, that does not attempt to impose upon his own conscience by the argument that benevolence prompts him to invest in a raffle for a silver pitcher. Such liberality is a delusion and a snare, and is a violation of the command, " Thou shalt not covet thy neighbor's house, . . nor any thing that is thy neighbor's." CHAPTER XIX. ^My son, keep thy father's commandment, and forsake not the law of thy mother" FILIAL OBEDIENCE. The helplessness of childhood.— Most animals soon ar- rive at maturity, and are able to leave their parents to seek food and shelter, but not so the child. Long years must elapse before it can procure its own food and clothing. The young robin needs the shelter and protection of the mater- What shall be said of raffles, grab-bags, etc, ? In a lottery at a church festival, is it the church's welfare, or the hope of a prize, that induces people generally to pur- chase tickets? Is it covetousness? Is it right for a church to stimulate the covet- ousness of any person? Is it right for persons to permit themselves to be so tempted? Is it liberality that prompts the greater number of people to buy chances in a lottery, or the hope of great gain? Is it right? Repeat the text. What is the subject of Chapter XIX? What is the text? What difference is there between the young of animals andof man? FILIAL OBEDIENCE. 101 nal nest only until its wings are fully fledged and strength- ened for flight. Then it can take care of itself, for it pos- sesses that faculty called instinct, which enables it to pro- cure food, build its nest, and rear other broods. To man God has given a very limited instinct, but He has imparted mind and conscience instead that can be developed only by long discipline. Childhood is a protracted pupilage, and its education must come largely from the father's commandment and the mother's law. Patience, gentleness, kindness, watchfulness, days of care and nights of anxiety, are spent in ministering to the comfort and supplying the w^ants of the infant. Pa- rental love spares neither labor of body nor weariness of mind in securing the happiness of the child. What, then, is due from the child to the parent.'' It is written, '•'■Honor thy father and thy mother, that it may be "well with thee, and thou jnayest live long on the earth" This is God's command and the promise attending it. "Honor thy father and mother." — The direction to honor implies that we shall respect, reverence, love, and obey our parents in all lawful requests. Children are under an obligation of gratitude, aside from that of authorit)', to render these returns for all the years of care devoted to them. This honor must be exhibited by kindness of man- ner, gentleness of behavior, a pleasant voice, an agreeable countenance, and a cheerful and willing yielding of the will of the child to the desire of the parent. Filial obedience. — There are certain rules of action pre- scribed by parents for the government of every well-ordered home. Children are under a moral and legal obligation to What enables the animal to take care of itself very soon? Has man instinct? What has he that animals have not? Why does mankind need so long a childhood? What are necessary to the support and education of the child? What is due from the child to the parent?* Why? What is the promise of the moral law? What is meant by honor? Howr is this honor to be made manifest? Should the parent yield to the child, or the child to the parent? Must every home have its laws? Why? 102 MORAL LAW. observe these rules as long as they remain inmates of the family, or until they arrive at the legal age of manhood. Their will should conform to the matured reason and expe- rience of the parents, for it is a fair presumption that par- ents are wiser than children, and better able to judge of what is right. Submission to their authority, and compli- ance with household and other duties, should be rendered cheerfully and promptly. When children will not yield kindly and gracefully to the rules of action prescribed by the parents ; when gentleness, reason, and persuasion fail to secure obedience ; when love loses its power to secure com- pliance with parental entreaty, a resort must be had to some penalties to enforce the law. A compulsory acknowledgment of parental authority, en- forced by harshness and severity, is base and slavish ; and yet the moral law prescribes extreme punishments to over- come the perverseness and stubbornness of a willful child. It is written, '■'■A luhi-p for the horse, a bridle for the ass, and a rod for the fooVs back." '•'■The way of a fool is right in his oTJun eyes : but he that hearkeneth unto coun- sel is wise." '•'■Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him." '•'•He that sfareth his rod hateth his son; but he that lot)eth him chasteneth him betimes" Happy is the child that is early impressed with the neces- sity of conformity to law, even if it be done by the use of the rod ; but happier he who learns to obey from motives of right and duty. Parents have no right to ask their chil- dren to do any thing in violation of God's law. If they do, the child is not morally bound to render obedience, for " We ought to obey God rather than ■man." A child ^Vho shall prescribe the laws of home? Why? What is the duty of children? Why? When children do notyield to ^entleand persuasive influences, what is nec- essary to secure obedience? Have children a right to disobey? Oug^ht home laws to be enforced? Why? How? What is written in the moral law concerning stub- born children? Repeat the texts. What is meant in the tuxt by the fool? Have parents a right to require any thing of their children contrary to the moral law? What says the moral law? FILIAL OBEDIENCE. 103 may be compelled to do wrong, but it should protest against every act which will cause a violation of the right. Assistance to parents. — As -parents provide for the wants of their children during their years of weakness and helplessness, it is but a fair return for this kindness that the children, when they arrive at a suitable age, should afford their parents such assistance as may be necessary. Should accident or infirmity render the parents incapable of further labor, it is the duty of the children to preserve them from want, to alleviate their sufferings, and to add, in every possi- ble manner, to their comfort and happiness. "Home, sweet home." — A beautiful poem has been written by Mrs. V. S. French, entitled, "Mother, Home, and Heaven." The delightful idea it conveys is, that the mother is the ministering angel of home, and the home — as it should be — is the nearest earthly resemblance to heaven. It is sad that all homes are not happy, but the reason they are not is often seen in the restlessness, impatience, irrita- bility, and uncharitableness of its members. Children are frequently negligent in duty, careless of obligations, and unreliable in promises. Is it a wonder that homes in which perpetual discord occurs are unhappy ? Every well-ordered family must have its rules of government, w^hich should be observed by each of its members, or troubles surely follow. How important, then, that the young should learn that easy acquiscence which renders them able and willing, hab- itually, to prefer the wishes and comforts of their parents and the happiness of their homes, to their own convenience and selfishness. Many children are in constant opposition Are children under obligation to assist their parents? Why? How long? "Why are homes so often unhappy? What may children do to make their homes pleasant? Are they in duty bound to do all in their power to make home happy? Do negli- gence and carelessness add to the pleasure of home? Tell some other causes that make home trouble. How should they be avoided? Is this subject important? Why? 104 MORAL LAW. to parental influence and government, thereby making them- selves unhappy and the family miserable. They are not al- ways responsible for the wretchedness of their homes, and yet they may do much by the exercise of care and kindness, prudence and forbearance, love and charity, to make them better. It is worth the effort of any one to attempt such a reformation where it is needed. Step-parents. — It sometimes happens that the father or mother is removed by death, and that for various reasons a step-father or step-mother is brought in to take the place of the one that is lost. In a special manner is it true in such peculiar and trying circumstances that, '■'■A luise son maketh a glad father, but a foolish son is the heaviness of his mother." Obedience and honor to the living parent require that the child shall give a kind welcome to the new mem- ber of the family. The sacrifice in such a case may be very great on both sides, but mutual forbearance, sympathy, and charity should be exercised to their fullest extent. Selfishness would in- duce a wise child to cling to its home in such circum- stances, but love and honor would prompt it still more in the same course. The moral law requires the frequent sac- rifice of our personal feelings for the good of others, and there is no way in which greater good may sometimes be accomplished than in thus preserving the peace, comfort, and happiness of a family. Who are step-parents? Why does unhappiness often occur when step-parents come intothefamilyJCan it be prevented? How? What is the text? Whatisdue the living- parent under such circumstances? Is it well to break up the happiness of ahomebecause we can not be suited? What is our duty? How do tale-bearers and flatterers interfere under such circumstances? Do such people give advice that tends to preserve peace and promote patience and charity? BUSINESS. 106 CHAPTER XX. " The thoughts of the diligent tend only to flenteousness , but of every one that is hasty, only to -want." BUSINESS. The moral law enjoins upon every one to put his facul- ties to some profitable use, which shall be helpful to him- self or to his neighbor. This use must depend upon the peculiarities of the individual and the circumstances which surround him. There is a work for every man and woman who is desirous of contributing to the aggregate of the world's comfort and happiness. This work requires a spe- cial preparation, more or less difficult as it demands more or less skill or experience in its prosecution. It is often a question among young people, what they shall aim to be or to do when they enter upon the stage of active life. The subject is a serious one, and demands no little consideration. Labor conquers. — The first grand requisite to success in any business is a willingness to work. It is written, '■'■The soul of the sluggard desireth, and hath nothing; but the soul of the diligent shall be made fat." It is not seldom that persons engage in building grand air-castles, desiring great successes, and dreaming of their accomplishment, who lack the energy, the determination, the courage, or the training, to insure their prosperous issue. Men may plan, and contrive, and speculate upon great achievements, but What is the subject of Chapter XX? Repeat the text. Who are meant by the diligent? Explain the meanings of the text. What does tlie moral law enjoin? What kind of work should each one perform? What is necessary to make a good workman? What is the first requisite of success in business? What is written of the sluggard? 106 MORAL LAW. unless they are willing to put forth all their energies, and work for results, their schemes will amount to nothing. For the instruction of such, it is written, "Go to the ant, thou sluggard; consider her ways and be wise : which having no guide, overseer, or ruler, provideth her meat in the summer, and gather eth her food in the harvest." Instinct guides the ant, but reason and moral responsi- bility must govern the man. There is a saying that, " It is easy for a dead fish to float down stream, but it requires a live fish to swim up." The dead fish of society float list- lessly and uselessly upon the current of life, but it requires strong, active, thinking, working men and women to achieve the world's conquests. Preparation for business.— When the shepherd David asked permission to fight the champion of Philistea, "Saul armed David with his armor, and he fut a helm.et of brass upon his head; also he armed him with a coat of mail. And David girded his sword ufon his armor and he essayed to go; for he had not, f roved it. And David said unto Saul, I can not go with these; for I have not proved them. And David put them off him. And he took his staff in his hand, and chose him. five smooth stones out of the brook, and put them in a shepherd' s bag which he had, even in a scrip ; and his sling was in his hand." , It is stated that between eighty and ninety per cent of those who engage in mercantile pursuits are not successful. If this be true, or even an approximation to the truth, there must be a cause for such wide-spread failure. It is safe to say that one prominent reason for this shortcoming in busi- ness, is that so many young men vainly imagine that they can go into the battle of life clad in armor like Saul's, which What lesson does the ant teach? What idea does the saying concerning; the " dead fish " convey? Who are tlie live fish in society? Give the story of David in connection with the quotation. What idea is conveyed by the allusion to David? What per cent of merchants fail? What is one probable reason of such failure? BUSINESS. 107 is not fitted to them, and which they have not proved ; in other words, they expect to do business without having learned thoroughly how it is done, and the consequence is loss of property, loss of character, and oftentimes mortifi- cation and shame. There is a great tendency to leave the farm and the workshop to enter the counting-house and the store, because of an erroneous idea that merchandising does not involve hard work. All successful enterprise, in any department of business, demands a thorough understanding of its requirements, and unremitting labor in its prosecution. " Stephen Girard and his clerk."— By learning a trade, a boy has one safeguard against vicious habits. Besides this, it offers an honorable support should the more am- bitious schemes of life fail. Old Stephen Girard had a long head, and he well knew the rugged paths that make rugged men, as the following shows : He had a favorite clerk, and he always said he " intended to do well by Ben Lippincott." So, when Ben got to be twenty-one, he ex- pected to hear Mr. Girard say something of his future pros- pects, and, perhaps, lend a helping hand in starting him in the world. But the shrewd old man carefully avoided the subject. Ben mustered courage : " I suppose I now am free, sir," said he, " and I thought I would say something to you as to my course. What do you think I had better do ?" "Yes, I know you are," said the millionaire, "and my advice is that you go and learn the cooper's trade " The young man was astonished, but recovering himself, he said that, " If Mr. Girard was in earnest, he would do so." " I am in earnest." And Ben forthwith sought the best cooper in Spring Garden, became an apprentice, and in due time could make as good a barrel as the best. He announced to Old Stephen that he had graduated, and was ready to set up in business. The old man seemed grati- What is the result of such failure? What two things are necessary to success in any business? Give, the story of Girard and his clerk. 108 MORAL LAW. fied, and forthwith ordered three of the best barrels he could turn out. Ben did his best, and wheeled them up to his counting-room. Mr. Girard pronounced them good, and demanded the price. " One dollar," said Ben, " is as cheap as I can afford them." " Cheap enough. Make out your bill." The bill was made out, and Old Stephen settled it with a check for twenty thousand dollars, which he accompanied with this little moral to the story : " There, take that, and invest it in the best possible manner. If you are unfor- tunate, and lose it, you have a good trade to fall back upon, which will afford you a good living." Stephen Girard well knew the risks attending mercantile life, and wisely advised a trade, in which there is no failure. Attention. — Another of the chief causes of failure in busi- ness of all kinds is the want of attention to its details. Habits of close observation are absolutely indispensable to any intelligent success in life. If a man pursue his daily work in a formal manner, without apparent interest or con- cern ; if he go through his duties as a mere machine, or like a horse in a tread-mill, without using his faculties for im- provement, he will always remain a drudge. A man must not only be willing to work to insure success, but he must work with all his might, and heart, and strength. He must observe closely, must think wisely, and reason carefully. Charles Dickens. — In an address delivered at Birming- ham, England, Mr. Charles Dickens, the eminent author, announced what he considered the secret of his great suc- cess in a single word : Attention ! With him it became Why did the old man desire the boy to learn a trade? Why is it safer to have a trade than to be a merchant? What is another reason of failure in business? Why is attention necessary to success in any business? How may attention be acquired? May it become a habit? Does success in school require attention? Why? How must a man work to insure success? Who was Charles Dickens? To what did he attribute his success? BUSINESS. 109 an intellectual habit. He declared it to be, "The one serv- iceable, safe, certain, remunerative, attainable quality in every study and every pursuit." "My own invention or imagination, such as it is, I can most truthfully assure you, would never have served me as it has, but for the habit of commonplace, humble, patient, daily, toiling, drudging at- tention." Such evidence is certainly very valuable, as it records the experience of one whom the world has esteemed as a genius of a very high order. Carelessness, indiffer- ence, and neglect are vices for which the most brilliant talents can offer no compensation. " Stoop as you go through." — Benjamin Franklin, the son of a tallow-chandler, the printer's apprentice, the printer, the philosopher, and the patriot, wrote the following incident of his visit, when a young man, to the celebrated Cotton Mather, a clergyman of New England. The letter was written to Cotton Mather's son : " The last time I saw your father was in the beginning of 1724, when I visited him after my first trip to Pennsyl- vania. He received me in the library, and, on my taking leave, showed me a shorter way out of the house through a narrow passage, which was crossed by a beam overhead. We were still talking as I withdrew, he accompanying me behind, and I turning partly toward him, when he said, hastily, ' Stoop ! stoop ! ' I did not understand him till I felt my head hit against the beam. He was a man that never missed any occasion of giving instruction, and upon this he said : ' You are young, and have the world before you. Stoop as you go through it, and you will miss many hard thumps.' This advice, thus beat into my head, has frequently been of use to me ; and I often think of it when I see pride mortified and misfortunes brought upon people by carrying their heads too high." what is meant by a genius? Wlio was Ben Franltlin? State the incident he re- lates. What is the moral of the incident? Shall we stoop to dishonorable actions? Why? How was this advice valuable to Franklin? 110 MORAL LAW. False pride. — When Ben Franklin was a young man, nj false pride, or fear of work, or care for ridicule, stood in the way of his success. " He not only was industrious, but took care to let his neighbors see that he was so. He dressed plainly, attended no places of public diversion, never w^ent fishing or shooting, and, to show that he was not above his business, sometimes brought home through the streets, in a wheelbarrow, the paper he had purchased for his printing office. His credit constantly improved, and his business constantly increased." Franklin never lost his dignity or self-respect, even when trundling a wheelbarrow ; but in him there was a literal ful- fillment of the proverb, '■'■Seest thou a man diligent in his business, he shall stand before kings — he shall not stand before mean m.en." If the first part of the proverb is rarely true to Americans, the latter part may be verified by every day's experience. William CJobbett was an eminent Englishman, who ex- erted a great influence in his country and our own. His early life was distinguished by poverty and hardship, and his success was due to a laudable ambition, supported by good sense and a will to work. Speaking of the difficulties under which he labored, he says : " I learned grammar when I was a private soldier on the pay of sixpence a day. The edge of my berth, or that of my guard bed, was my seat to study in ; my knapsack was my book-case, and a bit of board lying in my lap was my writing-table. I had no money to purchase candles or oil ; in winter time it was rarely that I could get any light but that of the fire, and only my turn even at that. To buy a pen, or a sheet of pa- per, I was compelled to forego some portion of food, though in a state of half-starvation. what is meant by false pride? State what Franklin's habits were as given above? What was the result of this attention and self-denial? Did he stand before kings? What is the meaning of the proverb? What is said of William Cobbett? Give his experience as a student. FIDELITY. Ill " I had no moment that I could call my own, and I had to read and write amid the talking, laughing, singing, whist- ling, and bawling of at least half a score of the most thoughtless of men ; and that, too, in hours of freedom from all control. And I say, if I, under circumstances like these, could encounter and overcome the task, can there be, in the whole world, a youth who can find an excuse for the non- performance ? " It is said of him that, " Early rising, temperate living, concentrated industry, and health preserved by much out- door exercise, enabled him to get through a larger quantity of brain work than any other author of his day, not except- ing Walter Scott." CHAPTER XXI. '■'■Exhort servants to be obedient unto their own masters, and to please them well in all thing's ', not answer- ing" again; not purloining, but showing all good fidelity." FIDELITY Independence. — The most independent condition of man is exhibited by the savage, who, having no artificial wants, and needing only the necessaries of life, can for the most part supply them by his own strength and skill. There is no such thing as being independent of our neighbors among If Cobbett was a successful student under these circumsWinces, what may any plucky boy do? What was the effect of such study? Who was Walter Scott? What enabled Cobbett to do so much work? What is the text to Chapter XXI? Why is the savage the least dependent of 112 MORAL LAW. civilized men. As men increase in civilization their wants increase, and these must be supplied by a division of labor. Fewr men are masters of more than one trade, and if they were they could not supply their wants, unless they did it by an interchange of products. The shoe-maker can supply himself and the community with shoes, but he is dependent upon the tanner and many others besides for the materials to prosecute his trade. He must have tools, twine, wax, paste, and pegs ; and, in addition to these, he must be fur- nished with food, clothing, house, and home comforts. In fact, as his wants increase he becomes dependent upon the labor and skill of others. Nor is the man of great wealth independent of society. His money may secure him many gratifications of which others are deprived, and yet the mere care of wealth re- quires the assistance of others. The possession of large means does not relieve the possessor of labor or anxiety. Besides, there is a danger of loss, as it is written, '•'■For riches certainly make themselves wings; they Jly away as an eagle toward heaven." Injudicious investments, fire, storm, and the waste of war, have destroyed many a grand fortune, and left its former possessor in abject, helpless, piti- ful want, without the knowledge, ability, or skill to do any thing to relieve his necessities. Nothing is so distressing to an honorable mind as the idea of utter and hopeless dependence. To avoid the danger of such a pitiable condition, every youth should discuss the question with himself and his friends, as to what calling he is best adapted. It is a matter of great importance how the talents of each one shall be most suitably employed to se- cure an elevated position in the society of the good, and to render the best service to himself and others. Having se- lected a business, trade, or profession, the next inquiry is. Why does civilization render men dependent? How are the various wantsof civil- ized men supplied? For what is the shoe-maker dependent upon others? Why' In what sense may men of wealth be said to be independent? Arc they really so? What is written about the uncertainty of riches? What causes may destroy wealth? what reliance ought every one to possess? FIDELITY. 113 what shall be done as a proper preparation for the business that has been chosen ? Apprenticeship. — Any trade, business, or profession that does not require time and patience, labor and skill, in its acquisition, is not worth the learning. There is no royal road to knowledge. He who would be independent, as far as a safe and profitable occupation will secure independence, must set himself to work resolutely to learn his trade. He must expect difficulties, hindrances, annoyances, and learn to overcome them. In a great majority of occupations an apprenticeship is desirable. Such a relation is one of mu- tual interest and dependence, securing the best attention and kindest care from the master, and the greatest opportunity for improvement by the apprentice. But there seems to be a great aversion to this method of learning the mysteries of any business, and it arises from several causes. Wrong impressions.— One reason why young men do not desire apprenticeship is the erroneous idea that by en- gaging to serve a master for a term of years, in order to learn a trade, there is an unmanly surrender of personal freedom. This feeling comes from an indisposition to sub- mit to any I'estraint — from instability of character, which opposes the requirements of regular, systematic daily work. It indicates a desire to escape the routine of labor prescribed by a master, and to indulge at will in gayety, frivoHty, and company, without supervision or control. The text at the head of this chapter prescribes the way in which the servant should be obedient to his master — endeavoring to please in all things, not idle and impertinent, not indifferent and care- less, not wasting nor purloining, but showing all good fidelity. Having selected an occupation, what is the next step? What is the next topic? What is meant by no royal road? How may one secure a comparative, independ- ence? What must every one expect in learning a business? Why is apprenticeship desirable? Why is there an aversion to becoming an apprentice? Is there any loss of manliness in this relation? What other causes lead young persons to dislike ap- prenticeship? How should the apprentice serve his master? M. M. — lO in MORAL LAW. The moral law requires corresponding duties on the part of masters, as it is written, ^'Masters, give unto your serv- ants that which is just and equal." This freedom and equality does not mean a freedom that permits the appren- tice to determine the time and manner of his service. Young people are apt to be jealous, suspicious, and fault-findmg, and for such it is written, ''■Servants, be subject to your masters with all fear ; not only to the good and gentle, but also to thefroward." Even if the master does not make himself agreeable and pleasant, it is the duty of the servant to obey promptly, kindly, gendy, patiently, and charitably. The moral law requires the exercise of all these virtues. Obeying orders. — An English farmer was one day at work in his fields, when he saw a party of huntsmen riding about his farm. He had one field that he was specially anxious they should not ride over, as the crop was in a con- dition to be badly injured by the tramp of the dogs. So he dispatched one of his hands to this field, telling him to shut the gate, and then to keep watch over it, and on no account to suffer it to be opened. The boy went as he was bidden, but was scarcely at his post before the huntsmen came up, peremptorily ordering the gate to be opened. This the boy declined to do, stating the orders he had received, and his determination not to dis-: obey them. Threats and bribes were offered alike in vain. One afler another came forward as spokesman, but all with the same result ; the boy remained immovable in his deter- mination not to open the gate. After awhile, one of noble presence advanced, and said, in commanding tones : " My boy, you do not know me. I am the Duke of Wel- lington, one not accustomed to be disobeyed, and I com- mand you to open that gate, that I and my friends may pass through." What is required of masters? What is the meaning of just and equal? What is written concerning service to disagreeable masters? What virtues does the moral law require in every one? Narrate the anecdote, " Obeying Orders," FIDELITY. 115 The boy lifted his cap, and stood uncovered before the man whom all England delighted to honor, then answered, firmly : "I am sure the Duke of Wellington would not wish me to disobey orders. I must keep this gate shut, nor sufler any one to pass but with my master's express permission." Greatly pleased, the sturdy old warrior lifted his own hat, and said : " I honor the man or boy who can neither be bribed nor frightened into doing wrong. With an army of such soldiers I could conquer, not only the French, but the world." And, handing the boy a glittering sovereign, the old duke put spurs to his horse and galloped away, while the boy ran off to his work, shouting, at the top of his voice, "Hurrah! Hurrah! I've done what Napoleon could not do— I 've kept out the Duke of Wellington ! " Unskilled labor. — Another reason why there are com- paratively so few apprentices at the present time, is because the demand for help in the various departments of unskilled labor is so great that young persons can get employment without special preparation. No young man can afford to waste his time, except in a most pressing emergency, in doing any work or business in which he is not learning something for future use. A laudable ambition should spur every one to prepare himself for a life of usefulness and honor. If one is an errand boy in a store to help his mother make a living, or to earn money to enable himself to go to school, he acts wisely ; but if he does such work in preference to that which is more instructive, he makes a great mistake. There is only one boyhood in a man's life. What is worthy of imitation in this boy? Why should the boy not obey the diilce? Why did he lift his cap? Who was the Duke of Wellington? Why did all England honor him? Why did the boy expect that the duke would not wish him to disobey orders? Why was the duke greatly pleased? Wliat did he mean by his reply to the boy? Why did he give him the coin? Why had the boy a right to be pleased? What is the next topic? What is the reason assigned for few apprentices at the present time? State the argument. What kind of business should a boy endeavor to get? 116 MORAL LAW. and if the life is a success, it will be largely because the boyhood is spent in a wise and diligent preparation for life's duties. Haste makes waste. — A third reason why there are so few apprentices, is that there are so many who desire to go into the battle of life without properly fitting and proving their armor. It is said that skilled workmen are becoming very scarce in some departments of labor in the United States, and that the best artisans are now imported from other countries to take charge of our shops. The reason as- signed is that our young men become impatient to practice their trades, and secure their profits, before they have be- come skillful craftsmen. In every trade and profession men may be counted by the hundreds who are not, and never will be, proficient. Had they patiently learned the mys- teries of their craft by years of discipline, under competent masters, their success would have been certain. Franklin's indentures. — The following is the indenture by which Ben Franklin was apprenticed to his brother. It will be seen that it enjoins nothing more than faithfulness, kindness, and attention to duty, the very traits that have been discussed in this book as the distinguishing character- istics of a young gentleman : "This Indenture witnesseth, that Benjamin Franklin, son of Josiah Franklin, and Abiah, his ^vife, of Boston, in the colony of Massachusetts Bay, with the consent of his parents, doth put him- self apprentice to his brother, James Franklin, printer, to learn his art, and with him, after the manner of an apprentice, to serve from the — day of , in the year of our Lord, 1718, until he shall have fully completed the twenty-first year of his age. During which term the said apprentice his master faithfully shall or will serve, his secrets keep, his lawful commandments everywhere gladly do. He What is the third reason? Why are skilled workmen becoming scarce? Is. a boy wise who only half learns his business? What is necessary to success in life? To whom was Ben Franklin apprenticed? What are' the virtues enjoined by tlie indenture? Is this more than a good boy should do to his father or master? FIDELITY. 117 shall do no damage to his said master, nor see it to be done of oth- ers ; but to his power shall let, or forthwith give notice to his said master of the same. "The goods of his said master he shall not waste, nor the same without license of him to any give or lend. Hurt to his master he shall not do, cause, nor procure to be done. He shall neither buy nor sell virithout his master's license. Taverns, inns, or ale-houses, he shall not haunt. At cards, dice, tables, or any other unlawful game, he shall not play. Matrimony he shall not contract. Nor from the service of his said master day nor night absent himself; but in all things as an honest and faithful apprentice shall and will demean and behave himself toward his said master and all his dur- ing the said term. "And the said James Franklin, the master, for and in consider- ation of the sura of ten pounds of lawful British money, to him in hand paid by the said Josiah Franklin, the father, the receipt of which is hereby acknowledged, the said apprentice in the art of a printer, which he now useth, shall teach and instruct, or cause to be taught and instructed, the best way and manner that he can, finding and allowing unto the said apprentice meat, drink, washing, lodg- ing, and all other necessaries during the said term. And for the true performance of all and every the covenants and agreements aforesaid, either of the said parties bindeth himself unto the other firmly by these presents. "In witness whereof, the parties aforesaid to these indentures in- terchangeably have set their hands and seals, this — day of , in the fifth year of our sovereign lord, George the First, by the grace of God of Great Britain, France, and Ireland king, defender of the faith, and in the year of our Lord 1718." Illustrious American apprentices. — The following are a few of a long list of names that might be given of emi- nent Americans who commenced life as apprentice boys : Roger Sherman, of revolutionary memory, was bound to a shoe-maker, served out his term, and worked on the bench till he was twenty-two years of age. Stephen A. Douglas, United States senator from Illinois, was apprenticed to a cabinet maker, and served diligently, State the requirements made of the apprentice. Are these requirements right or wrongf? State the requirements made of the master. Is there any advantage in such a contract? What are the disadvantages, if any? Tell all you can of Roger Sherman. Stephen A. Douglas. 118 MORAL LAW. till, upon his health failing, he was released from his en- gflgement. Nathaniel Bowditch was bred to his father's trade, as a cooper, and was afterward bound to a ship-chandler. He became eminent as a mathematician and astronomer. Amos Lawrence was apprenticed to a merchant, and by his diligence, faithfulness, and integrity acquired animmcnse fortune. He was one of the best, as well as the wealthiest, men of New England. Andrew Johnson was indentured at ten years of age to the tailor's trade, and served his term of seven years. Dur- • ing his apprenticeship, he learned to read, and, after he was married, his wife taught him to write and cipher. He became President of the United States. Elihu Burritt, the eminent scholar and friend of peace, is known as the " Learned Blacksmith." Governor Jewell, of Connecticut, was a tanner ; Governor Claflin, of Massachusetts, was a shoe-maker ; Vice-President Wilson, of Massachusetts, was a shoe-maker ; President Grant was a tanner ; and Vice-President Colfax was a printer. He is truly the independent man who has a trade, and is neither ashamed nor unwilling to follow it. All honest work is honorable. The student would do well to read the lives of these and other eminent men, who learned to work when young. Tell what you have learned of NathanieLBowditch; Amos Lawrence; Andrew Johnson ; Blihu Burritt; Governor Jewell ; Governor Claflin ; Senator Wilson ; General Grant ; Schuyler Colfax. Who conies the near- est being an independent man ? Why ? AMUSEMENTS. ng CHAPTER XXII. '•Rejoice^ O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the -ways of thine heart, and in the sight of thine eyes : but know thou, that for all these things God will bring thee into judgment." AMUSEMENTS. What are the amusements in which the young may prop- erly indulge .'' This is a question involving much discussion among those w^ho w^ish to advance the interests and pleas- ures of youth, as well as among the young people them- selves. Assuming, without any argument, that some amusements are necessary and proper, the only question is to determine the kinds which may be enjoyed without the danger of moral or physical injury to the young, or of in- terference with the rights and feelings of the old. Were we inclined to discuss the merits or demerits of all the games, plays, and methods of diversion in which youth are accustomed to indulge, it would far exceed the limits pro- posed for this book, The most, and probably the best, that can be done, is to ascertain some general principles, which will apply to every case of amusement, determining its propriety or impropriety, or whether its exercise be right or wrong. When these principles are clearly imderstood, their What is the subject of Chapter XXI[ ? Repeat the text. Does the moral law prohibit amusements ? Why do amusements require caution ? What judgment is expected of those -who do wrong ? Are the ways of the heart always right ? Why are not all the games and plays discussed ? What is proposed ? 120 MORAL LAW. application will become a conscientious duty, as every one is morally bound to do what he believes to be right. PRINCIPLES RELATING TO AMUSEMENTS. Good or bad amusements.— In determining the pro- priety of indulging in any kind of amusement, the first question which should occupy the mind is, is this right or wrong in itself? In some cases, the answer can be easily and promptly given, and there can be no doubt of its correctness. If conscience says it is wrong, there should be no hesitation in refusing the indulgence, however fasci- nating it may seem. We can not afford to violate the dic- tates of conscience for the sake of any momentary pleasure. Amusements of doubtful propriety.— Our observation and experience may not enable us to determine whether a certain recreation is injurious, and if we have a doubt, it will be safe to learn, the estimation in which it is held by good people, in whose judgment we have confidence. If its history, its associations, and its influences are approved by those who have had the opportunity to know whether it be right or wrong, it will certainly be a strong argument in its favor. We can not afford to disregard the advice of those who are wiser and more experienced than ourselves, nor can we run the risk of losing their respect for the sake of any paltry gratification. We have no right to offend our friends by doing what they consider wrong, and their judgment should lead us to have great doubts as to the correctness of our own views. A decent respect for the opinions of those who love us, demands that we conform to their conscientious views in questions of this character. Is it the duly of every one to be g^uided by principle or feeling? Why? If one knows what is right, what is his duty? What is the first principle that should claim our attention? If conscience says a certain pleasure is wrong, what shall we do? If we have a doubt, what shall we do? Who have the best opportunity of judging of such matters', the young or the old? Why? Should we respect the judgment of our elders in selecting our amusements? AMUSEMENTS. 121 Anecdote. — A party of gentlemen were traveling from Pittsburgh to Wheeling, by the Ohio river. In order to re- lieve the tiresome monotony of the trip, it was proposed that they should indulge in a game of cards. One of the party politely declined to engage in that kind of sport. On being asked the reason for his unwillingness to participate in the play, he replied : "I have always endeavored to pre- serve an unblemished reputation, and I can not afford to be classed in the mind of any person as directly or indirectly asso- ciated with gamblers or gaming. There are many good people, whose esteem I should regret to lose, who would hear with much pain that I had engaged in playing cards on a steamboat ; therefore, you will excuse me for not running the risk of doing myself and others a moral injury." The relations of amusement to business.— Every youth has, or ought to have, some employment, whether of study or business, which will help to fit him for a life of useful- ness and honor. When any particular kind of amusement becomes so engrossing as to interfere with the duties belong- ing to the school, the family, or the employer, it should cease at once. If the love of pleasure is so absorbing as to in- terfere with the demands and obligations of business, it is time to stop for a little reflection. When recreation is pur- sued as a vocation ; when mere fun is followed as an occu- pation, to the exclusion of everything else, nothing but sor- row and mortification can be the result. It is written in the moral law, ''■He that loveth pleasure shall be a poor man." When the desire for diversion is so controlling that duties are neglected, business is forgotten, and the mind is led from the consideration of serious aflfairs, the remedy can only be found in the complete and conscientious renuncia- tion of the fascinating folly. Why should every youth have some employment or business? Can the mind be intensely occupied by business and pleasure at the same time? Which is hkely to suffer? What is written of him who has an intense love of pleasure? When amusement and business clash, which should yield? Why? M. M.— II 122 MORAL LAW. The illustration of this absorbing attachment to play was witnessed in every city and town in the land where the game of base-ball was introduced. Young men, in many instances, seem to be infatuated to such an extent as to unfit them entirely for every useful employment. Such devotion is surely worthy of some better cause. When amusement ceases to be a recreation, and becomes a busi- ness, it should be abandoned. Amusement as it aifects habits.— In the selection of any method of enjoyment, it would also be well to inquire whether it may not lead to the acquisition of injurious habits. It is not safe for us to follow the road that has led others to ruin. If persons have been injured by such an indulgence, what reasons have we to suppose that we shall be exempt from the same danger? Are we stronger, wiser, or better than they .-' Self-love may induce us to set a very high estimate upon our powers of self-control ; but a supe- rior wisdom has said, '•'•Lead us not into temptation." We have no right to put ourselves in danger of acquiring inju- rious habits, for the gratification of our love of pleasure. The amusements of bad company.— It is a matter of the first importance to inquire whether the enjoyment of any particular form of recreation will lead us into disreputa- ble company. Is its exercise confined to the society of the good, or may we be thrown by its pursuit among those of questionable character? No one can afford to sacrifice his self-respect by associating with the vicious or vulgar for the sake of any temporary gratification. Amusement in improper places.— Does the proposed What is your observation of tliose wlio arc intensely absorbed in pleasure? What prospect have they in life, if they continue so? Why? Is it virisc for us to go in the way of temptation ? Is the pleasure v?orth the risk? Are wc likely to escape the snares into which others have fallen? Why? What is good society? What is our duty in reference to our company? Why? Dare we go into any improper place for amusement. AMUSEMENTS. 123 pleasure lead us into any place of questionable propriety, in which we would not be willing to be seen by those whose good opinion we value ? If so, we should abstain from the amusement by shunning such resorts. The influence of our amusement.— Our methods of enjoyment may be altogether harmless to us, but our neigh- bor, who has not much self-control, may be in danger of serious injury from following our example. Ought we not to be solicitous for his welfare, and have we a right to do anything which may serve as a pattern to lead him to ruin.? Is it not our duty to abstain from any gratification, if we discover that our conduct is the means pf tempting a weaker brother to do wrong ? Have we a right to persist in follow- ing a course of conduct which induces him to violate the commands of parents, guardians, and teachers ? The grat- ification of our own selfish purposes can not afford us a sufficient compensation for the injury that our brother may receive from making us his model. The expense of amusements. — Some kinds of amuse- ment are expensive, involving a considerable outlay of time and money. If the indulgence of our taste requires the ex- penditure of money, it may be a serious question whether we can afford it. When injury, inconvenience, or annoy- ance shall arise to ourselves or our friends, on account of our wasteful pleasures, we are committing a serious injury by persisting in such a course. Sometimes young people have not the moral courage to say, frankly, " I can not affbrd such indulgence ;" and will permit themselves to be drawn into expenses which they are really not able to bear. When we consent to run in debt Should we lead others into temptation? Suppose certain pleasures do not hurt us, but do hurt our friends, what should we do? Can we take the responsibility of lead- ing our neighbor astray? What is our duty in regard to expensive pleasures? Is there any test of moral courage in this? What should every young man do in refer- ence to this subject? Is there any disgrace in being poor? Why not say so and' avoid trouble? 124 MORAL LAW. for anything that is unnecessary, from a foolish fear that we shall be considered mean or parsimonious, we arc prepar- ing the Way for much future annoyance and discomfort. It would be better to say, with manly independence, " I have no money, and can not incur a debt for amusements," and thus save the mortification which always follows the una- vailing attempt to conceal our poverty. Amusements contrary to law.— We have no right to indulge in any pleasure that injures, endangers, or incom- modes the person or property of our neighbors. The civil, as well as the moral law prescribes to us rules of conduct in reference to amusements, that are often very thoughtlessly and sometimes intentionally violated. Thus, there are some plays and pastimes particularly unsuited to certain times and places, because they are liable to cause serious injuries. The rolling of the hoop on the crowded sidewalk ; the explosion of fire-crackers or flying of kites in the streets of a town or city ; the shooting with the bow and arrow among the chil- dren in a school-house yard ; or the racing of horses in a crowded thoroughfare, are illustrations of dangerous fun. Such amusements are not wrong, provided they are enjoyed at proper times and under suitable circumstances ; but when they are persisted in at the risk of great damage to persons and property, they indicate an inexcusable selfishness. The debatable ground. — From the above principles, we may determine whether the pleasures in which we in- dulge, or wish to indulge, are beneficial or injurious. Duty to ourselves, and regard for our neighbors, demand that we shall examine critically whether the course of amusement is really the best adapted to our happiness. If there is the least possible doubt as to its propriety, we should not con- Name some dangerous aniusemcnts. Why arc they so? What is our duty in reference to such? Have we a right to endanger tiie rights of others? Why? When and where sliould such amusements as have l>cen named be enjoyed? If there is a doubt in our mind as to the propriety of any game^ play, or recreation, what should we do? AMUSEMENTS. 125 test the point with our conscience, but immediately obey its dictates. There are, and often will be, honest differences of opinion in regard to kinds and places of amusement; but it is our duty to side with those whose character de- mands our admiration, and whose opinions, matured by ob- servation and experience, are worthy of our respect and confidence. A few brief questions should determine whether we may engage in any specified game, play, or exercise for amusement. These, briefly stated, are as follows : 1. Is it right? 2. Do good people generally approve of it.' 3. Will it interfere with school or business .'' 4. May it be productive of bad habits .'' 5- Will its enjoyment lead into doubtful company.? 6. Will it lead into places of questionable propriety.? 7- Will my example influence others injuriously.? 8. Can I afford the cost in time and money ? 9. Will my pleasure affect the rights of any one in person or property ? If, upon reflection, we conclude to indulge in the proposed pastime, let it be with an unquestioning conscience, based upon a clear conviction that the action is right. If, on the other hand, we think the indulgence may be wrong, let the doubt control us, and let us deny ourselves the gratification. Honest reasons for refusal.— When questioned as to our motives for declining a proposed amusement, there should be no evasion or quibbling, but a resolute, courageous an- swer, the expression of the truth. He who endeavors to secure friendship and admiration by appearing to agree with every body, will soon lose the respect of those whose good Name these principles in the order given. If these tests are correct, what should be done with any amusement to which they are applied? Should our feelings or our conscience rule us in this indulgence? If questioned about our refusal to play or perform, what should be our answer? What is meant by moral courage? Who is the really brave person? If we shirk or quibble, do we command respect? Can you afford to be laughed at? If you are laughed at, what is the character of those who do it? 126 MORAL LAW. opinion is worth having. Be manly, honest, and truthful. When convictions of duty are forced upon us, let us ac- knowledge their influence; let us stand up for what we think is right. Such courage will command the admiration of the good, because it is based upon a sense of duty. CHAPTER XXIII. '■'•He that hath pity upon the poor l^ndeth unto the Lord, and that which he hath given, will He pay him again." THE POOR. Pity is a divine attribute, which is manifested among men by sympathizing with the sorrows, lessening the bur- dens, and alleviating the distresses of the poor, the needy, and the unfortunate. The exhibitions of this virtue are as various as the wants and conditions of human society. There are objects of beneficence everywhere, as it is writ- ten, '■'•For ye have the poor with you always., and whenso- ever ye will, ye may do them good." We can not fail to recognize the obligation to do good, but there are questions of great practical importance, concerning the methods by which we shall best accomplish the desired end. Classes of the poor. — Who are the poor that have a claim on our pity ? They are those whom misfortune has made How will good society consider any conscientious act? Do you desire the praise of the ^ood or bad? What is the subject of Chapter XXin? Repeat the text. How is pity exhibited? Where shall our pity find the objects for its exercise. What is said of the poor? Why shall we pity the poor? Who is our neighbor? What obligation nre we under to him? Who are the poor that have a claim upon our pity? THE POOR. 127 miserable in many ways. They may be classed as the pro- fessional, IDLE POOR, the CRIMINAL POOR, and the inno- cent POOR. All these are our brethren, and, if possible, we must do them good ; not in the same way, or by the same means, but in that manner which will conduce most to their indi- vidual welfare, and the best interests of society. Society itself is largely responsible for the number and character of its poor. To prove this, it is only necessary to refer to the class of people called Friends or Quakers. As a people, they are frugal, industrious, and temperate. They live, generally, in large communities, and there are neither pau- pers nor criminals among them. They recognize the ne- cessity and dignity of labor ; it is an essential part of their education. They are not ashamed or unwilling to work ; but it would be exceedingly mortifying for any of them to beg. When sickness or misfortune overtake any of their number, they feel that all must bear a part of the burden, and afford, as far as is possible, the necessary relief. It is written in the moral law, '•'•Bear ye one another's bur- dens;" and these people endeavor to fulfill that command by assisting each other. So with the class of people known as Jews. They are, as a class, diligent in business, frugal, and temperate. It is their boast that they are quiet, peaceable, law-abiding citi- zens ; that they rarely have representatives in prison or poor- house. This is something to be proud of; and one reason of the fact is, they educate their youth to obey their parents and to work. In this, they make excellent citizens. If society at large would take the means to educate all its youth pi-operly, much of the poverty and suffering that now exists might be prevented. But until preventive measures are How are the poor classified? What benefits shall we endeavor to confer upon all these classes? How is society responsible for the existence of many of its poor? What is said of the Friends? What is written about bearing burdens? Why is it the rarest occurrence to find a Jew in prison? Why are they never found in the *' poor-house?" How shall society prevent poverty? Can it be entirely prevented? 128 MORAL LAW. put in operation, the question remains — wliat shall be done for the poor? Charity. — ^We have already learned that the moral quality of an action lies in the motive or intention with which it is performed. It is possible for us to do good actions from mean and selfish motives. Pride, self-esteem, and the desire for praise, may induce persons to give liberally, and to work vigorously for a good cause ; but such benevolence brings with it no blessing to the giver. Charity is an operation of the mind and heart, and is the product of love. " Charity suffereth long, and is kind ; charity envieth not ; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinkelh no evil, rejoice^h not in iniquity, but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, enduretk all things." It is that gentle spirit of kindness that endeavors to do and to make the best of every thing ; that views every human being as a brother, and every needy one as a special object of consideration and care. It has no sympathy for crime, but only endeavors to benefit the criminal ; it has no indulgence for wrong, but has no unjust censure even for the wrong-doer. It is merciful, kind, and just. Without such feelings, no one can be truly benevolent, as it is written in the moral law, '•'•Though I bestow all my goods to feed the poor, and have not charity, it profiteth me nothing." The mere giving of alms, unaccompanied by the true feeling of brotherhood, is not a charity that is commended. That alone is worthy of admiration, which is prompted by a desire to make one poor, needy, fallen brother a wiser, better, and more helpful man. In what does the moral quality of an action lie? May men do good from bad motives? What is written in the moral law of charity? Repeat the text. How many ways does charity exhibit herself? Illustrate the idea that charity suffereth long; iskind; envieth not, etc. Has charity sympathy for crime? Docs the giving of alms illustrate charity? Repeat the text. What is worthy of admiration? THE POOR. 129 Personal benevolence. — Every person has it in his power to do something to alleviate suffering and to relieve distress. The charitable heart will find no difficulty in discovering those who need assistance. A kind, approving smile, a gentle, encouraging word, a cup of cool water, a friendly visit or a timely pecuniary help, are little things in them- selves, and yet are invaluable. Personal benevolence should be manifested in such a deli- cate manner as not to wound the feelings of the recipient. If the giver bestows his gifts in such a way as to make the receiver painfully conscious of the kindness, it is not a charity. Neither is it true benevolence to offer our kind- nesses so that we shall expect or receive the public appro- bation. It is written, " Take heed that ye do not your alms before men, to be seen o/" them; otherwise, ye have no re- ■ward of your Father "which is in heaven. Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men; but when thou doest alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret, and thy Father, which seeth in secret, himself shall reward thee openly." Benevolent discretion. — An indiscriminate giving of alms to every applicant is not a wise benevolence ; it may be a positive wrong. There are persons who are too indo- lent to work, and yet expect to receive from kind, inconsid- erate persons a supply for their necessities, without any ex- ercise of mental or physical exertion. It is not a kindness to give a man money to squander for strong drink or in gambling, but it would be a great blessing to give him an May everyone find opportunities for benevolence? When? How? What are evidences of a loving spirit? How should persons exercise benevolence? What is written of those who display their Ijenevolence? How shall we not do alms? How shall we do alms? Why? Is the giving to every claimant true benevolence? How may we injure a man by giving him alms? 130 MORAL LAW. opportunity to work, and thereby earn his living, and pos- sibly be set on the road to reformation. It is written, that '■'■An idle soul shall suffer hunger;" and it is not unkind to say that an idle soul, who is able, but not willing to work, should be permitted to suffer hunger. It is our duty to relieve the destitute, in such a manner as will enable them to help themselves in whole or in part. Helpless children must be fed, clothed, and educated, but must not be permitted to grow up to a life of idleness and crime. The widow and the fatherless must be provided for, and suitable work must be furnished them ; for when people can do any thing for their own support, and are per- mitted to live without exertion, they become discontented and unhappy, and learn to receive kindness without grati- tude, and to expect favors as rights. Professional paupers are the most thankless and, at the same time, the most rapacious of mankind ; and the only method of conferring upon them and society a permanent good, is to give them employment, and pay them for their work. Such persons as are incapacitated by sickness, de- formity, or disease to do any thing for themselves, must be supported ; and every thing possible should be done to make their lives tolerable and happy. "Think not the good, The gentle deeds of mercy thou hast done, Shall die forgotten all : the poor, the pris'ner, The fatherless, the friendless, and the widow, Who daily own the bounty of thy hand, Shall cry to heaven, and pull a blessing on thee." John Howard. — There are many noble examples of women and men, who have devoted their lives to philan- thropic labors, in Europe and in our own land, whom it What shall be done forthe idle soul? How shall we relieve the destitute? What must be done for the helpless? What should be required of every one who can work? Why? How shall professional paupers be treated? What shall be done for those who can not work? What is the sentiment of the poetry? Give what is said of John Howard. Why is his memory revered? THE POOR. 131 Virould be pleasing to mention. It will be sufficient, as an illustration of heroic devotion to duty, to allude to John Howard. He was an Englishman by birth. At the age of twenty-eight, he set sail for Lisbon, in order to carry i-elief to the surviving suflerers of the terrible earthquake that devastated that city in 1755. England and France be- ing at war at th'at time, the ship in which he sailed was captured by the French and carried into the port of Brest. Being made prisoner with the officers and crew, he was put into prison and treated with the utmost cruelty. This was his first experience of prison life. Upon his release he returned to England. Being a man of consider- able wealth, which was left him by his father, he spent much time and money in schemes of benevolence. Assisted by his noble wife, " they built improved cottages, established schools, administered to the sick, and relieved the necessi- tous." In 17731 he was elected sherifl' of Bedford. He thus became officially acquainted with the condition of the prisons of his county. He found them dark, damp, and deathly, badly ventilated, and cruelly managed. Instead of being places where bad men might be made better, he found them horribly vicious, wretched, and indecent. From his own county, he proceeded through England, inspecting the jails, and he found them, invariably, dens of mental, moral, and physical corruption. The observation of such misery, and the hope that he could be instrumental in relieving it, determined his course for life. The inspection and reformation of prisons now became his business. From England, he traveled over the w^hole of Europe, seeking admission into the most dismal, loathsome, and dangerous dungeons, that he might report their condition and have them reformed. Vice, cruelty, Why did Howard become enlisted in prison reformation? Was it wise to spend his money and his life for prisoners? What is the golden rule? How far may every man attempt to benefit his neighbor? In what estimation do the ■wise and the good hold John Howard? Are there any other fields of benevolence waiting for a reform and a reformer? 132 MORAL LAW. disease, and every earthly abomination, he found immured in those terrible dens. The prisoners were confined to- gether, without reference to age, sex, or condition. Into such places, and among such associates, this good man ventured, that he might be the means of relieving the sick, releasing the innocent, and benefiting the bad. His life was the forfeit of his benevolence. He died at Cherson, in the south of Russia, in 1790, from a disease contracted in visiting a prison. The publication of his work on prisons stirred up a spirit of philanthropy, which is oper- ating to this day in making the prisons of our land less places of vindictive retribution tlian of humane reformation. Public benevolence. —There are certain classes of the innocent and unfortunate poor, that can only be taken care of properly in places specially provided for their reception. The means of private individuals are generally insufficient to furnish suitable accommodations for large numbers, so that the state must make provision for their wants. Of these, are the idiots, the insane, the deaf and dumb, the blind, the orphan poor, the aged poor, the homeless sick, etc. The same principle should be observed, when it is practica- ble in institutions for these classes, of furnishing the inmates with occupations suited to their conditions, mentally and physically. What effect had the labors of Howard? What classes of the poor should be pro- vided for by the state? Why? To what extent should labor be required of any of these classes? Why? HUMANITY. 133 CHAPTER XXIV. "^ righteous man regardeth the life of his beast." HUMANITY. The world was created, in the exercise of Infinite Wisdom, as the abode of man. It was given him, with all that it contains, to admire, to use, and to enjoy. The products of earth, air, and sea were furnished to assist in his labors, to minister to his pleasures, and to satisfy his wants. The ani- mal creation was to afford him food, clothing, and companion- ship. The earliest records of the race are not old enough to give the account of the subjugation of the domestic ani- mals. The care of these has always been one of the chief employments of a large portion of mankind. Without the assistance afforded by the domestic animals, mankind would be very helpless. The horse, the sheep, the ox, the ass, the camel, the elephant, the llama, the dog, and the reindeer are fitted peculiarly for the regions in which they are found, and each is indispensable to the comfort or safety of man. Some of these are no longer found in their wild condition, and are so completely domesticated as to have lost much of their natural instinct of self-defense and preservation. Many of these animals possess a sagacity that is wonderful. They have perception, memory, recol- lection, and often seem endowed with powers of reason and What is the subject of Chapter XXIV? Repeat the text. What is a righteous man? Is it lawful for man to use all the animals for his own welfare? Why? How have a portion of mankind been employed from the earliest history? How is man dependent upon the domestic animals? To what purposes can the ox be put? Name the principal domestic animals of the world, and the regions they inhabit. What surprising faculties do many of these exhibit? 134 MORAL LAW. judgment. Some possess ardent affection for their masters, and a fidelity that nothing can disturb. That man should treat such faithful servants with any thing save the greatest kindness seems to be unreasonable ; and yet, alas ! for man's weakness and passion, it is often true. It would seem that self-interest alone, without any higher or nobler motive, would prompt every man to take great care of the poor brutes, upon which he is so dependent ; but even his own property is often made the sport of his baser nature. Still, it is true, as it is written, "^ righteous man regardeth the life of his beast." Cruelty to animals. — In some parts of our country, hu- mane laws have been enacted for the prevention of cruelty to animals, that are a credit to our civilization. Societies have also been formed by humane people, having in view the protection of the rights of God's poor creatures, which are abused by thoughtless or cruel men. Animals that afford us pleasure or profit should be treated with humanity, and every attention paid to their wants. If the innocent and helpless brutes, that are ill-fed, overworked, unsheltered, and injured by all manner of cruelty, could make an appeal to our sense of justice and humanity, how eloquent and how touching it would be. Neglect and abuse not only injure the pecuniary value of the animal, but what is of infinitely more importance, the moral constitution of the man ; for he who has no feelings of kindness and con- sideration for the poor dumb animal that labors for him, would probably have as little feeling for one of his own kind in circumstances of distress. Animals that furnish us food should not be overdriven and abused simply because they are destined soon to be Does self-interest always save these animals from injury and abuse? Why? What laws have been enacted referring to this subject? How should domestic animals be treated? How do some animals show kindness? How do they act \rhen abused? Should we permit an animal to suffer if we can prevent it? Repeat the text. What might we expect if put in the power of a man who abuses a harmless animal? HUMANITY. 135 killed. Men are accustomed to see many forms of cruelty, and think nothing of it, because it is so common. It seems to make no impression, that chickens are brought to market tied together in bunches, and suspended by the legs from the back of a hard-trotting horse. Such cruelty is indefensi- ble. If it is necessary to bring them alive, they should be brought in coops. Poor, innocent calves and pigs are often securely tied by the legs, in such a way as to destroy the cir- culation of the blood, and cause the parts to become in- tensely painful. In this manner, they are often carried long distances, and exposed to the extremes of heat and cold. If any one has a doubt as to the humanity of this method of transportation, let him tie a string tightly around the base of his forefinger and let it remain half an hour. The ligature alone, without the jolting ride, will soon convince him that there might be more gentle methods of treatment. Such usage is not only a cruelty, but a serious injury to the flesh of the animal when prepared for market. It is said that the Hollanders always kill their fish when they take them from the water, because, when left to die by degrees in the air, the flesh is injured. Might we not add the argument of hu- manity as an additional reason why they .should be quickly killed when taken from their own element. A book might be written upon this subject, but enough is here given to direct the attention and enlist the sympathies of the gentle and the humane. Killing of animals. — When animals are to be killed for food, they should not be tortured or hurt. Not one pang of needless distress should be inflicted, but they should be dis- patched in the speediest manner, and with the least pain. There is an element of barbarity in the torturing of any Why may we have so little sympathy for suffering; animals? Give the instances that you have seen of cruelty. What experiment is spoken'of ? What effect does ahuse have upon the flesh of animals? How do the Hollanders treat fish? Why? When animals are to be used for food, how should they be treated? Is it right to take re- venge on a dumb brute? ■ Should you whip the cat for killing the canary? 136 MORAL LAW. living thing, that is abhorrent to every kind and noble senti- ment in our nature. Animals that are injurious to ourselves and our property may be destroyed, but it need never be done in a cruel or vindictive manner. They simply act in accordance with their nature, and although they may do us great injury, it is not because they have any sense of right or wrong ; it is the operation of their instinct. To retaliate on a dumb and unreasoning brute, even a snake, by un- necessary cruelty in killing it, is inhuman and savage. Hunting. — ^As all animals were made for the benefit of man, direcdy or indirectly, there is no wrong in hunting and killing such as are either useful for food and clothing, or are injurious to the crops or to other animals in his employ. While it is entirely proper to kill those that are either use- ful for food or injurious, it is wrong to deprive any of life merely for sport. It is cruel to kill any thing that breathes merely fc^ the love of killing, and there can be no excuse or apology for it. It is pitiable to witness the spirit of wan- tonness frequently manifested by men and boys in the de- struction of little singing birds, so pretty, so innocent, and, at the same time, so valuable to the farmer and to the fruit- grower. If such birds could be used for food, or if their feathers were valuable, or if any purpose were served that is eco- nomical, the outrage against nature would be paidonable. It is sometimes urged that such birds are injurious to vege- tation, and that it is a matter of economy to destroy them. " Were it not for the birds that frequent our gardens, and insects, which prey upon each other, the number of de- structive insects produced would be such as soon to over- power the industry of man, and put an end to his miserable existence. The ingenious Dr. Bradley has computed that a Is it right to hunt wild animals? What for? Is it right to hunt and kill buffaloes for sport, and then to let them lie on the plains and rot? Is it wise or kind to kill little birds. Why not kill singing birds? What is said of the value of birds' HUMANITY. 137 pair of sparrows carried to their young in one week not less than three thousand three hundred caterpillars." " Of fifty-four little victims w^hose crops were examined from the 1 8th of April to the 24th of May, forty-seven had eaten in- sects alone, and seven had their crops filled with grain and seeds. Of forty-six old sparrows that were dissected at the same time, only three proved to be grain-eaters, while all the rest had been feasting on beetles and caterpillars." These facts are not only in favor of the sparrows, but as much may be said for all kinds of these beautiful creatures. The little harm they do in taking fruit and grain is more than paid for by their incessant labors in ridding the fields and forests of injurious insects. But self-protection is not the motive that prompts their destruction ; it is simply the satis- faction of trying to shoot them. If skill in using fire-arms is only achieved at such a sacrifice, it is not worth what it costs. In this connection, a plea may also be urged in be- half of the little birds' nests. As no profit can be derived from their destruction, it is a cruel invasion of the rights of the birds to disturb them. Every argument is in favor of the encouragement and protection of the birds ; they are pretty, gentle, innocent, and valuable. Cruel sport. — The savage instincts of man are most strikingly displayed in those enjoyments which are derived from the shedding of the blood of beasts or men. It is not strange that animals, exhibiting their natural ferocity, should fight and destroy each other ; nor is it strange that ignorant, uncultivated, and brutal men should find a special delight in such encounters. It is one of the relics of our barbarism. In the days of ancient Rome, it was the custom to cele- brate a great victory, or to commemorate the death of an eminent man, by the exhibition of gladiatorial shows, in what investigations prove their value? What is the true reason why these birds are killed? Is it right? Is it right to rob birds' nests? Why? How is the savage nature of man shown? What kind of men delight in cruel sports? What is said of Roman festivals? M. M. — 12 13S MORAL LAW. which slaves fought with each other or with wild beasts, for the amusement of the people. These shows were an- nounced to the public like the plays in our theaters. The gladiators were trained and sworn to fight to the death. If they showed cowardice, they were killed with tortures. At the time of the dedication of the famous amphitheater called the Colosseum, Titus gave an exhibition which lasted a hun- dred days, in which five thousand wild beasts were slain. At another time, the Emperor Trajan gave a show of one hun- dred and twenty-three days' duration, in which two thousand 'men fought with and killed each other, or fought with wild beasts, for the amusement of the seventy thousand Romans who were assembled to witness the terrible tragedy. The progress of civilization may be traced from that date to the present in the decline of such blood-thirsty and bar- barous exhibitions. The lowest and most degraded of our people exhibit these ferocious inclinations as the patrons of the prize-ring, where brutal men engage in combats for money, or in the dog-pit, or cock-pit. The moral law con- demns cruelty both to man and to beast. No persons of delicate sensibility can derive any pleasure from witnessing such degrading contests. An eye that can see poor brutes worry and mangle each other without pity ; an ear that can hear their cries of rage and distress without a pang ; a heart that can endure the idea of such unnecessary suffering without any emotion save of satisfaction, can never belong to that society whose claims we advocate. It seems as if the innate cruelty of some natures finds vent in trying to injure or alarm every living thing they dare attack — dogs, cats, pigs, doves, chick- ens, little birds — every thing that has nerves to suffer, seems to be the object of their aversion. How may the progress of civilization be traced? Wliat class of people among us compare with the Romans? What must be said of the man who enjoys the agony of a Buffering brute? What shall we expect of those who delight to torture ani- mals? Can we expect refinement and gentleness from one who is cruel to animals? What must we expect of boys who are cruel, who delight in injuring animals? Why should we hurt any thing that'Jives? WISDOM. 139 As before stated, there can be no objection to the taking of wild game birds by the gun ; but when poor, little do- mestic doves, the emblems of innocence and love, are sprung from a trap into the air in order to be shot for sport, there can be no excuse or palliation for the deed. Such sport is only worthy of unrefined, uncultivated, semi-civilized men. CHAPTER XXV. '■'•Hap-py is that man that jindeth luisdom, and the man that getteth understanding. Length of days are in her right hand, and in her left riches and honor. Her ■ways are -ways of -pleasantness, and all her paths are peace." WISDOM. We have endeavored to point out in the preceding chap- ters some of the obligations we are under to God, to our neighbor, and to ourselves, as members of that society which an honorable ambition should impel all to enter — the society of the good. There are many topics to which vfe have barely alluded, and many that are important, of which no mention has been made. Enough has been written, however, to prove the desirableness of habits based upon the principles described in the moral law. In concluding the chapters upon this branch of the subject, we can not do Is pigeon shootings a manly employment? Why? Can not skill with the gun be acquired without cruel and unnecessary injury to harmless birds? What is the subject of Chapter XXV? Repeat the text. What is meant by wis- dom? Why is lerigth of days promised? Why are her ways pleasantness? Why are her paths peaceful? 140 MORAL LAW. better than give the following brief but striking summary of this wonderful code. It is written : " These six things doth the Lord hate; yea, seven are an abomination unto Him : a proud look, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imagina- tions, feet that be siuifi in running to mischief, a false witness that speaketh lies, and he that soweth discord am.ong brethren" The society of the good demands that we abstain from these " abominations," and, that as true men and women, we shall strive to acquire " The wisdom that is from above, that is first pure, then peaceable, gentle, and easy to be en- treated, full of m.ercy and good fruits, without partiality and without hypocrisy " Conclusioil. — '■'■Let us hear the conclusion of the whole matter: Fear God and keep his commandments, for this is the whole duty of man." What seven thing^s are an abomination to the Lord? Repeat tlie text. What is that wisdom that is from above? What is the conclusion? Repeat the text. What is the whole duty of man? What is the "first and great commandment"? The second is lilce unto it. What is it? PART II. MUNICIPAL LAW. CHAPTER XXVI. "Great God! we thank Thee for this home, This bounteous birth-land of the free ; Where wanderers from afar may come, And breathe the air of liberty ! Still may her flowers untrampled spring. Her harvests wave, her cities rise; And yet, till Time shall fold his wing, Remain earth's loveliest paradise." PATRIOTISM. Patriotism is defined to be the love of one's country. Why should American youth love their country.? There are many reasons why her glory should be their pride ; her history should enlist their admiration ; her interests should be their care ; and the principles upon which her govern- ment are founded should be the subject of their ardent devo- tion. Never had children a more valuable inheritance than that which they have received, and never were greater obli- gations imposed than that they should protect and preserve this land, and transmit it, full of the grandest achievements and most glorious recollections, to their posterity. Men may love their homes for the same reason that a wild ani- mal loves its lair, and they may defend them as a wolf Of what does Part I treat? Of what does Part II treat? What is the subject of Chapter XXVI? Define patriotism. Why should American youth be patriotic? What is an inheritance? Why does a wolf love its den? (141) 142 MUNICIPAL LAW. might defend its den from unwarranted intrusion ; but the love which it is desirable that American youth shall cherish for their land and its institutions is not a mere instinct ; it is a principle which is derived from a knowledge of her history, her constitution, and her laws. li is the object of these pages to impart briefly some of the reasons why young Americans should love their conn- try with a devotion unequaled by the people of any other land. It is not alone because our territory is unsurpassed in extent ; in the diversity of its productions ; in the fertility of its soil ; in the richness of its mineral resources ; in the extent of its forests ; in the commercial facilities of its great rivers and lakes ; in the variety of its climate ; or in the general intelligence and enterprise of its citizens, compared with any other country, that we may feel a just pride in our own. These are important advantages, but they are not equal in value to the possession and enjoyment of our po- litical rights. Political rights. — The United States government is founded on the principle of the equality of natural rights among men. From the moral law, we have already learned (see Chapter VI) that mankind is a brotherhood, of one Father and of one blood. This principle is reaffirmed and proclaimed as one of the fundamental doctrines in the fa- mous Declaration of Independence, which was adopted by the fathers of the republic, on the 4th of July, 1776, the nation's birthday. It says : "We hold these truths to be self-evident: tliat all men are created equal ; that they are endowed by their Creator with certain inalienable rights ; that among these are life, What is instinct? What should our patriotism be based on ? What is said of the extent of our territory? What is meant by diversity of productions? How do we judge of fertility of soil? Name some of our mineral productions, and where they are found. What advantages do our forests afl'ord? What advantages do our rivers and lakes afford? What variety of climate does the country possess? What is more important than all these advantages? Why is mankind a brotherhood? Why is the 4th of July called the nation's birthday? What are the inalienable rights alluded to? PATRIOTISM. 143 liberty, and the pursuit of happiness ; that to secure these rights, governments are instituted among men, deriving their just powrers from the consent of the governed ; and that when any form of government becomes destructive of these ends, it is the right of tlie people to alter or abolish it, and to institute a new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happi- ness." Self-evident trnths. — A self-evident truth is one that does not need to be proven, since no one doubts it. To state it, is to know its truth. No person need prove that " the sum of the parts of a unit is equal to the whole." It is so plain as to be incapable of proof: it is self-evident. Natural equality of men.— It is self-evident that all men, without reference to country, color, creed, or condition, are equal in natural rights ; and also, that no man or set of men has a natural right to exercise authority over others in opposition to their wishes. No sane man will willingly surrender his life, his liberty, or his chances for happiness ; these are God's gifts, and are inalienable. They can be justly taken away from a man, only when he violates the. laws and becomes a dangerous member of society. The duty of gOTernment. — It is self-evident that the de- sign of government should be the protection of the people in the just exercise of their rights ; to secure to every man his life, liberty, reputation, and property, by the enactment and execution of good laws. Governments ought not to be established for the glory and pride of kings, but for the wel- fare of the people. Ours was instituted by the people for the people. They alone have the right to determine what What is the object of government? What is a self-evident truth? What is a self- evident truth in reference to natural rights? What are inalienable rights? What should be the design of government? Who have the right to determine the form of government? 144 MUNICIPAL LAW. kind of a system to adopt, and when they are not suited, they may, in an orderly and legal manner, change it, and select some other form that is better adapted to promote their safety and happiness. This is not a mere theory, for such a change was actually made in our own history. The first national government established in this country, three years after the Declaration of Independence, was a confederacy of thirteen colonies. After a trial of eight years, it was found not to answer the purpose, when a new government, upon a different and better plan, was legally and peacefully substituted for the former. Our present system is called a constitutional re- public, under which the nation has lived, enjoying unex- ampled prosperity, for a period of more than eighty years. The constitution of the United States. — The constitu- tion of the United States is an article of agreement or con- tract entered into by the people of this nation, in order to secure a government adapted to their necessities. The pre- amble or introduction to this grand document explains the object of its preparation, and is as follows : " We, the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquillity, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterify, do ordain and establish this constitution for the United States of America." It is the fundamental law of the land, and any statute which is made in any degree contrary to it is void, or of no legal effect. All the departments of the government are subject to its provisions, and all the legis- lators, judges, and executive officers take a solemn oath to obey its requirements. As may be learned from the pre- How may the form of government be changed? What change was made in our national system? What is our government called? What is meant by the consti- tution of the United States? Who wrere the parties that established the constitution? What was its object? What is the meaning of a fundamental law? What effect have laws made contrary to the constitution? What oath do all officers of govern- ment take? Why? PATRIOTISM. 145 amble above cited, it is the guaranty of the personal rights of every citizen. Personal rights.— We have already alluded to certain rights belonging to every man, and they have been termed inalienable. Growing out of these, there are others no less important, among which are the right to worship God, the right of free speech, of a free press, and of trial by jury. The right of worship. — Our obligations to God have already been briefly discussed in Chapters IV and V. As every individual is responsible to God, and to God alone, for the use of his talents, the state has no right to prescribe " what man is to believe concerning God, or what duty God requires of man." The only obligation devolving on the state is to enforce obedience to those precepts of the moral law which directly and immediately affect the welfare of the community. The government may very properly en- force the law which says, " Thou shalt not kill" and " Thou shall not steal" for the violation of these precepts creates disturbance in society, endangering the rights of its citi- zens ; but it can not properly enforce the law which says, " Thou shall love the Lord thy God," for it has no right to interfere in matters that are only spiritual. When the moral law is violated, it is not the duty of the state to punish the offender, unless the wrong is of such a nature as to work open and serious injury to society, and is at the same time a violation of the civil law. God is able to vindicate his own precepts, as it is written, " Vengeance is mine, /will repay, saith the Lord." There are also differences of belief among men ; one con- scientiously worships God in one way, and another in a differ- What personal rights are mentioned? Has the state a right to determine our forms of worship? Why? What is the duty of the state in reference to religion? Why shall the government punish murder? 'Why shall it not punish unbelief in God? How far should the state vindicate the moral law? God? How far should the state M. M— 13 146 MUNICIPAL LAW. ent way. Each may truly believe he is right, but who shall be umpire to decide. Matters of conscience can not be de- termined by majorities ; and if the state prescribes the mode of worship, then the rights of all who do not agree with the government are violated. When men obey the moral law, in such a manner as not to interfere with the rights of others, the state has no right to meddle with their religious opinions or modes of worship. Nothing is more tyrannical than a system of government, which, under any pretense, attempts to force men to acts of worship which are contrary to their conscientious convictions of duty. According to the American view of personal liberty, the Chinese who is an idolater, may build his temple, and erect his idols in this land ; may adore his ancestors, and worship the creatures of his imagination, and no one has a right to interfere : provided, that in the enjoyment of his religion he does not disturb the rights of others. If he violates no law, but performs all his obligations, pays his taxes, and deports himself as a good citizen, the state has no authority to re- strict him in matters of religious belief or practice. If an idolater, however, should claim the right to offer his infant child as a sacrifice, the law would restrain him, and no claim of conscientious obligation would be allowed. Nor do our laws permit the indulgence of polygamy or plurality of wives ; not alone because it is a violation of the moral law, but because it is a custom at variance with the best interests of enlightened civil society. The history of all nations, as well as the moral law, condemns it. Free speech. — In most of the governments of the world the people are not permitted to assemble for the purpose of Why is it wrong; for the state to establish some form of religion? Should men be forced to worship God? May the Chinese "worship his idols in this land? Should it be permitted? Shall the heathen mother sacrifice her child to her ^od? Why? Is polygamy right? If it is a part of any religious belief, should it be tolerated? Should any religious practice be exercised to the injury of society at lai^e? ■ If a man believes in polygamy, should he be punished if he does not practice it? Why do some governments prevent free discussion? PATRIOTISM. 147 discussing freely the political, social, and religious questions in which they are interested. The government thinks and acts for the people. In our land, it is considered not only the right, but also the duty of the citizen to gain all the knowledge that can be obtained upon every subject of public interest, and for this purpose religious, political,, commer- cial, and educational conventions are frequently held to dis- cuss topics affecting the welfare of society. Our government gives every man the right to speak, if he can secure an au- dience, and every audience the right to listen to such discus- sion as it may wish to hear. It has been said that, " Error is not to be feared, if truth is free to combat it." No man is sure of the truth until he has heard it fairly discussed. As was stated in Chapter XIII, there are always two sides to a story, and he is only half informed who has listened but to one side. For this reason, cur government grants the fullest liberty of dis- cussion, that every man may become completely acquainted with any subject that may engage his attention. Free speech is one of a freeman's rights. Free press. — Tyrants are always afraid of the freedom of speech and of the press ; they dread discussion, as they can not bear that the truth shall be known. But the same reasons that entitle men to speak freely, entitle them also to print their opinions and scatter them abroad. There have been occasions in the history of our country when attempts were made to stifle free discussion, and suppress the publi- cation of unpopular doctrines. Meetings have been broken up, speakers have been abused, and printing presses de- stroyed. But " might does not give right," and the exercise of mob law and violence, though it may temporarily suc- How does our government encourage free discussion? Wliat subjects interest our people? Wliat is the maxim concerning error and truth? When is a man sure he is right? Why is it a duty to learn? Why should we hear both sides? Why are tyrants afraid of a free press? Have efforts been made in this country to sup- press freedom of speech and the press? What has been the result? 148 MUNICIPAL LAW. ceed, is never a match for truth. The cause of right and justice, however it may be hindered, is sure to prevail. There is no more certain evidence of the weakness of any cause than the fact that its friends are afraid of its free dis- cussion by an untrammeled press. As Americans, we can not be too jealous of any attempt, by any person or party, to violate this right of every citizen ; for, if we permit the rights of one, however obscure or humble, to be trampled on to-day, upon the same wrong principle we may suffer in the loss of our rights to-morrow. Qualified rights. — ^Upon the subjects of religion and politics there is no restriction of the freedom of the citizen. Men may speak and publish any thing they desire concern- ing the public policy of the country, or concerning matters of faith and worship. There is no limitation upon these topics, because they are only matters of individual opinion. Every man has a right to the expression of his views, since no individual is bound to accept them as true. But if, in the exercise of the liberty of speech and of the press, any thing is uttered which is calculated to pollute the morals of the people, the person so offending may be called to account for the abuse of his privilege. No man has a right to print and publish indecent and obscene language or illustrations, since it is by such things that the public taste becomes depraved, and the public manners corrupted. No people can remain pure where such mental and moral poison is freely disseminated, and conse- quently the civil law expressly forbids this abuse of the liberty of the press. So, also, is every man responsible for AVhat is a good evidence of a bad cause? What may wc expect if we prevent the exercise of free expression in others? Why sJiould tliere be no restriction put upon the free expression of political or religious views? Why may vile language and lascivious pictures not be published ? May we speak or print injurious reports of our neighbor, if they arc untrue? May we if they are true? Have editors the right to defame or ridicule private persons? Or public officers? Under what circumstances is it right to expose the improprieties of any one? DUTIES OF CITIZENSHIP. 149 the injury he may inflict upon his neighbor's reputation or business by the public exposure of his private affairs. Trial by jury. — Another reason why Americans should be proud of their government, is that they can not be de- prived of life, liberty, or property, except by due course of law. Every person who is arrested has a right to a hear- ing, to determine whether he shall be detained as a prisoner. If he is charged with the commission of crime, he has the right to a trial in open court ; to secure counsel to assist in his defense ; to procure witnesses, and to be tried by a jury of twelve unprejudiced men, who will patiently hear the case, and determine his guilt or innocence. These are a few of the more important reasons why American youth should be proud of their country and its government. CHAPTER XXVII. " Here, beneath a virtuous sway, May we cheerfully obey; Never feel oppression's rod — Ever own and worship God." DUTIES OF CITIZENSHIP. "Municipal law is a rule of action prescribed by the supreme power in a state, commanding what is right, and prohibiting what is wrong.'' What is the next right of the citizen? When a man is arrested for crime, what are his rights? What is meant by a jury? Why has a man a right to trial in open court? Review some of the reasons why American youth should love their country and its government. Define municip.il law. 150 MUNICIPAL LAW. The terms " rule of action " and " prescribed " have beeh already defined in Chapter III. To understand this defini- tion of municipal law, it is necessary to understand what is meant by " the supreme power in a state." In the great variety of national governments this power is very differ- ently vested. In some, the supreme power is lodged in the hands of the sovereign ; in others, in the hands of the no- bility or aristocracy. Ours is called a republican form of government, which is defined as " one in which the exercise of the supreme power is lodged in representatives elected by the people." As has already been stated, this is a gov- ernment of the people by the people. They elect their representatives to make their laws, and the laws thus made by the will of the majority are the rules of action for the government of all. Departments of gOTemment. — Our government is di- vided into three departments : the legislative, or law making ; the judicial, or law defining ; and the execu- tive, or law enforcing departments. The legislative branch of the government makes the laws, and prescribes the pun- ishments that may be inflicted when they are disobeyed. The courts determineby legal forms and evidence whether the laws have been violated, and the executive officers carry out or enforce the decisions of legislation and the sentences of the courts. All the officers of the government, whether legislative, judicial, or executive, must act in conformity with the constitution, and are themselves, as much as other citizens, the subjects of law. As our grand constitutional government affords the citizen protection in life, liberty, reputation, and property ; as under it he may worship God according to his sense of duty ; may What is meant by a rule of action? By prescribed? \Vhat is the supreme power in many countries? What is our government called? Define it. Who make the laws? May laws be changed? How? How many, and what are the departments of our government? Define the legislative department. The judicial. The execu- tive. To what must the officers of these departments conform? Why? DUTIES OF CITIZENSHIP. 151 speak as he wishes ; print and publish what he pleases, and vote for whom he prefers as public officers, the question arises what shall he do for the government in return for all these, and many other inestimable privileges? Duties of citizenship. — Rights, as was stated in the discussion of the principles of the moral law, are always accompanied by corresponding duties. If we insist upon our rights as citizens, we ought willingly to perform all the duties that citizenship imposes. What, then, shall we do to become good citizens } Intelligence. — The good citizen should be intelligent ; should be well acquainted with the history of his govern- ment, and the principles upon which it is founded. Our beautiful flag is the emblem of freedom all over the world : the oppressed look upon it with loving eyes, while tyrants hold it in utter detestation. It is the representative of free institutions, which recognize the inalienable rights of man, and is therefore odious to those rulers who have no sympa- thies with the masses of the people whom they govern. As we can not understand the value of a delightful, health- giving breeze, and a pure draught of refreshing water, until we have been burned with the sun's fierce glare and tortured with feverish thirst, so we may not fully appreciate the blessings of our constitutional republic until they are con- trasted with the customs and laws of those governments which do not recognize the principles of human rights. They who have suffered in their persons and property from the tyranny of despotic governments, can best understand the value of the freedom they possess in this. It is the duty, therefore, of every American to study the Declaration Review the advantages enjoyed under our government. What duties shall the good citizen return for all these advantages? To what do rights always correspond? Why? why should the American citizen be intelligent? How is our beautiful flag esteemed? How do foreigners know the advantages of our land ? What should bp studied to understand our government? Why should we study the Declaration of Independence? 152 MUNICIPAL LAW. of Independence, the Constitution of the United States, and Washington's Farewell Address, and from these grand doc- uments learn the views of the fathers of the republic, by whose wisdom and courage the government was founded. Political parties. — There were great differences of opin- ion among the founders of the government upon matiy questions of public policy ; and as the years rolled on, new questions arose on many subjects to divide the senti- ments of the people. These differences of opinion are the origin of political parties. No person should blindly accept the policy of any party without thoroughly understanding its principles. Every intelligent man will think for himself, and not be controlled by mere party names. To enable him to form a correct judgment of public affairs, he should seek to learn the views of statesmen of all parties. A decent respect for the opinions of our opponents requires that we give them a hearing, and while we desire due credit for honesty and patriotism, we should not fail to accord the same to them. No man should vote who has not a clear understanding of the prominent questions which divide the public attention. National morality. — It is written in the moral law that, '•'•Righteousness exalteth a nation: but sin is a reproach to any people.'' As the nation is composed of individuals, the moral condition of these individuals will determine the character of the nation. There are often moral questions involved in the actions of nations, upon the decision of which their character for righteousness or unrighteousness depends. " Our country, right or wrong," is a motto often used by bad men to hide their evil designs, under a pretense of Why the Constitution? Why the Farewell Address? What is the origin of political parties? Before joining a party, what should a man do? How shall he know the truth? Are there honest, truthful men in all parties? Why then do men differ? What should men do before they vote? What exalts a nation? Re- peat the text. DUTIES OF CITIZENSHIP. 153 patriotism. No Such miserable doctrine can be tolerated by good men. Rather let it be, "Our country, always right." The citizen who loves justice, mercy, and truth will never consent that his voice and vote shall sanction a public wrong. Every community will be agitated by discussions of moral questions, which must be settled by the moral sense of the people. The standard of right should be as high when the people act collectively as when they act as individuals. No man can be trusted as a public officer who is dishonest or untrue in private life ; so ho one should be considered trust- worthy in private life who has proved himself politically dishonest. Integrity is not a virtue to be put on and off like a coat at the convenience of the wearer. A good man will advocate what he thinks is right, in public or privat* affairs, whether it concerns his party or his purse. " Hon- esty is the best policy" for nations as for individuals. A moral tero and patriot. — It is pleasant to reflect upon the integrity of a man like General Joseph Reed, of Penn- sylvania, who was prominent in the war for independence. He was an influential citizen, and intensely devoted to the interests of his country. It was very desirable that the agents of George III should bribe him to be a traitor to the cause of liberty, so Governor Johnston, one of the three commissioners of the king, secretly offered him £10,000, or $50,000, and a public office, if he would engage to promote the British interests. To this impudent offer he nobly re- plied : "I am not worth purchasing ; but such as I am, the king of Great Britain is not rich enough to buy me." What a contrast there is between this man of strict integrity and true patriotism, who is always remembered with pride and On which side of moral questions should good men be found? Is the motto a good one? Why? What should always be the motto? Has a man a right to vote to support a vrrong? Why? Name some moral questions upon which the people are called on to vote. Can a bad man be trusted as a public officer? Why is " honesty the best policy? " Repeat the story of General Reed. What made him worthy of admiration? 154 MUNICIPAL LAW. admiration, and that other general, Benedict Arnold, who was despised as a traitor, even among those by whom he was bribed. Bribery. — There are many ways of bribing and of being bribed. He is not less a traitor who sells his vote for a re- ward than he who surrenders an army to gain some personal advantage. All good men detest the person who offers a bribe as well as him who receives one. The purity of the ballot should be preserved, if we wish our country's laws to be just and our public officers to be good. The freeman's vote. — The exercise of the right to vote is a grand privilege to a freeman who has intelligence to know and honesty to do what he thinks is right. True pa- triotism makes it not only a right but a duty to vote, and to use all proper means of persuasion to secure a wise and honest public policy. Not only should the vote be cast for good measures, but the greatest care should be taken to elect good men as public officers. It is sad to think that in some cases drunkards, gamblers, and dishonest men have been elected to the highest positions of honor and trust in our country, thus bringing shame and disgrace upon us as a people. Two questions should always be asked concerning a candidate for office. These are, " Is he honest?" and " Is he capable ?" If these can be satisfactorily answered, he may be worthy of election, but not otherwise. Who was Benedict Arnold? In what estimation is he held everywhere? Why? Whether would it be preferable to be poor General Reed or rich General Arnold? Why is it a g^reat privilege for a freeman to vote? Is it a duty? Why? What should we vote for? Why is it a disgrace to elect unworthy men to office? What two questions should be asked of every candidate? What should be the answer to th<— ? DUTIES OF CITIZENSHIP. 155 CHAPTER XXVIII. ' He who maintains his country's laws, Alone is great; or he who dies in the good cause.' DUTIES OF CITIZENSHIP. (Continued.) It is the duty of every good citizen to obey the law, for disobedience is a breach of fidelity to the state. It is fair to suppose that the supreme power, composed of represent- atives elected by the people, will enact wise statutes, but whether we think they are the best that could be made, or otherwise, it is our duty to comply with their requirements. It is not for any individual to be the judge of the w^rong- fulness of a law, and refuse submission and compliance be- cause it does not meet his approval ; for, if it were left to each person's convenience or judgment to determine his obedience, good citizens alone would obey, while the evil disposed would neglect or refuse to do their duty. If the good do right, the bad will have less excuse for disobedi- ence. When a law proves to be unwise, inexpedient, or unjust, there is a legal and proper way to change it, for ours is a government of the people, and when they are con- vinced that a change is desirable, it will be legally effected. Conscientious opposition to certain laws. — If the law- making power shall enact a statute which is clearly contrary to the moral law, it is the duty of the citizen to protest strongly against its execution, or refuse obedience, for it is Why should every titizen obey the law? Are representatives bound to obey the laws they make? Are the laws likely to be unwise? Is it our duty to obey all laws? Why? Can it be left to every man's choice whether he will obey the laws? Why? When a law proves to be unwise or unjust, how may it be changed? If a law should be made clearly contrary to the moral law, what is our duty? 150 MUNICIPAL LAW. written, " We ought to obey God rather than man." Before coming to the conclusion that a refusal is preferable to obe- dience, it would be wise to deliberate very coolly upon the question of right, in order to be satisfied of the justice of our opposition. But the same conscience that leads us to violate the law should enable us to suffer the penalty for conscience, sake. A notable instance of conscientious opposition has been witnessed in the Friends, who, believing it to be wrong to engage in war, have willingly suffered personal injury and pecuniary loss rather than enter the army as soldiers. No one can fail to admire that courage, and respect that devo- tion, which lead a man to suffer injury rather than violate his conscience. It requires a strong exercise of moral power to enable us to do what we think is right, when we know we shall suffer evil consequences as the result of our action. Such conduct is heroic. The power of the government. — There are thousands of citizens in this land, w^ho have grown to advanced age without seeing a single company of United States sol- diers. One may travel thousands of miles and never see any evidence of the power of our government to enforce its laws. The true strength of the republic is discovered in the general willingness of the pepple to render obedience to au- thority. The people are the power, and the prosperity and safety of every community depend upon their willingness to execute the law. Popular sentiment is the lever that moves the whole political machinery, and every good citizen is in- terested not only in obeying the statutes himself, but also in compelling the obedience of others. Repeat the text. Should we be careful about opposing the execution of the law? Why? Nameanlnstanceof conscientious opposition to law. How should we view a man who is willing to suffer, rather than do what he thinks is wrong? Why does our government have so few soldiers? What enables the officers to execute the laws so easily? In what does the strength of our government consist? Upon what does the safety of every citizen depend? DUTIES OF CITIZENSHIP. 157 Punishment for violated law. —The very idea of law, as has already been stated, implies a power to enforce its commands. The safety of every citizen in life, liberty, and property depends upon the prompt and impartial adminis- tration of justice and the execution of all legal require- ments. There is a sentiment of disgrace attached to pun- ishment, that ought rather to belong to the commission of crime : the shame is in the perpetration of the offense, and not in the penalty. It is not the severity of punishment that deters men from the violation of law, but the certainty that the penalty will be exacted. No good citizen can connive at the escape of any criminal, or be indifferent to the administration of justice, or sympa- thize with those who commit crime, for the wrongs that he tolerates to-day may be the same that he will suffer to-mor- row. The safety of society depends upon the speedy ad- ministration of the courts ; for, when people, from indiffer- ence or injudicious tenderness, permit their sympathies to shield the criminal, they injure the community whose laws are defied ; they wrong the culprit, for whose crime they apologize, and they outrage the innocent victims of injus- tice, by preventing the execution of the law that was made for their protection. The American Union. — Our country has an immense extent of territory, which is capable of sustaining a vast population. The people, spread over so great a surface, engaged in so many kinds of business, will often find their interests conflicting. The great variety of climate, soil, and situation, the woods, waters, and mines afford infinite di- versity of productions, which add to the wealth of the country and the comfort of its citizens. This diversity will Should the laws be executed impartially? Why? Is the disgrace in the violation of law, or in its punishment — the stealing or the goiag to jail? Is it severity that makes obedient citizens? May a good citizen assist a criminal to escape? Why? Why is it likely that opposition and rivalry will cause disaffection among different sections of our country? 158 MUNICIPAL LAW. create rivalry and opposition in trade, that will tend to estrange one portion of the people from another, unless a sense of common security and a patriotic pride shall prevent the alienation. When the constitution of the United States was adopted, it was intended to prevent jealousy and bitterness from arising between the different sections of the country. The former government, called the Confederation, only lasted eight years ; it did not secure a perfect union, establish jus- tice, or secure the blessings for which the new constitution was instituted. The constitution was intended to unite the whole people from Maine to Texas, from Oregon to Florida, in a great, grand government, whose mission is to secure and '•'•Proclaim liberty throughout all the land unto all the inhabitants thereof'' For convenience in the administra- tion of justice, and for the better execution of the laws, the nation is divided into states ; these are subdivided into counties ; these again into townships ; and these, for various reasons, are sometimes cut up into smaller districts. The interests of the different communities are best pro- moted by these separations, but it does not follow that be- cause a person lives in a certain school district that he should feel no concern for the education of the other children of the township ; nor is it wise that because he lives in one township, he shall advocate its interests to the neglect of the rest of the county ; neither is it liberal, be- cause he lives in a certain county, that he shall seek to gain for it a special advantage, to the injury of other parts of the state ; nor is it patriotic that, happening to be born in a certain state, he shall love it in preference to the republic of which it is only a fraction. Let it be the proud boast of every American boy and girl, " I, too, am an American." What was the constitution adapted for? How long did the confederation last? Why was the form of government changed? Repeat the text. How is our nation divided? A state? A county? A township? What are these subdivisions for? Should patriotism or selfishness govern the citizens of each state, county, town- ship, and school district? Why? What should be the motto of every citizen? EDUCATION. 159 The counsel of the beloved Washington, in his Farewell Address, is worthy of a perpetual remembrance. He urged the people to beware of sectional strifes, and besought them, as they valued the principles of liberty and the success of con- stitutional government, not to consider themselves the citizens of the north or the south, the east or the west, but to unite, and by sympathy, kindness, charity, and brotherly love, to secure the welfare of their common country — the United States of America. Let the youth of the land now "rally round the flag," cultivate fraternal feelings with all sections, and promote the interests of every state, and thus, in the language of Mr. Webster, make practical the " sentiment dear to every American heart — Liberty and Union ; now and FOREVER — ONE and inseparable." CHAPTER XXIX. " He who loves not his country can love nothing." EDUCATION. The School is a miniature state : a little commonwealth. The object of the government is the preservation and pro- tection of the people ; the object of the school is to pre- pare the people properly for living in the government. The state has laws " commanding what is right, and prohibiting what is wrong ;'' the school must have laws for the same What did Washington advise? How should we be united — by force or by love? What was Mr. Webster's sentiment? Why should it be dear? To what is a school compared? Why? What is the object of the g-ovemmentr What of the school? For what are the laws of the state made? What the laws of school? 160 MUNICIPAL LAW. purpose. The state has officers appointed to execute its laws; the school must have the same. The moral law makes it a duty to obey the laws of the state, and therefore it is right that habits of respect and obedience be learned in school. A bad state government is better than confusion and anarchy ; so even an inferior government in school is belter than none. As.our republican system of government depends on the self-control of the citizens, so the excellence of the school will to a very great extent depend upon the dispositions of the pupils to do right. Morality, intelligence, obedience to law, and politeness are the distinguishing marks of good society ; so, also, will these virtues charac- terize those pupils who are preparing to enter good society. School laws. — The law of the school may be defined as " a rule of action prescribed by the supreme power in a school, commanding what is right and prohibiting what is wrong." The teacher. — The exercise of the supreme power in a school is generally vested in the teacher, subject to the su- pervision of those from whom he receives his appointment. We have already learned that in our system of civil govern- ment there are three departments — the legislative, judicial, and executive. These in the school are usually united in the person of the teacher, making his duties sometimes trying, and always responsible. He frames the rules of action for the pupils while they are intrusted to his care ; he is master to direct, friend to advise, teacher to instruct, and executive to enforce his rules. It is his duty to look after the health, secure the comfort, protect the rights, and pre- serve the morals of his pupils. As he assumes to be a teacher, there are those who expect Upon what does the excellence of the government, as well as the school, depend? Define school law. How does it differ from the definition of municipal law? In whom is supreme power in schools generally vested? Why? What are the teacher's dulses? Is it an easy position? Why? What attributes is the teacher sometimes expected to possess? EDUCATION. 161 him to be learned, wise, careful, prudent, amiable, gentle, sociable, forbearing, long suffering, impartial, charitable, diligent, attentive, studious, energetic, polite, commanding, healthy, omniscient, and omnipresent. Such expectations are never realized, and consequently it will" not be sur- prising that he does not give full satisfaction to all his pupils and their parents. Still, it may safely be asserted that, as a class, teachers do possess at least the desire to do right. Teachers' rights. — The teacher has rights which are due to his position, his age, and his superior acquirements. He also has feelings as tender, sensibilities as delicate, pride as sensitive, and self-love as strong as any of his pupils, and no pupil has a right to impose vipon him in violation of the golden rule. It is not to be expected that he shall be over- come by passion, prejudice, or pride, unless under very strong provocations, but what moral right has any one to exercise his patience by provocation ? Teacher and pupils are under the same obligations to each other to be kind, pa- tient, charitable, and forgiving. It may safely be said, however, that whenever the pupils of a school endeavor to do right, no fear need be entertained that any teacher will attempt to provoke them to act differently. "Why they went to war." — Most of the troubles in school arise primarily from the same reasons that led the two kings to make war on each other. " A certain king, it is said, sent to another king, saying : ' Send me a blue pig. with a black tail, or else .' The other, in high dudgeon at the presumed insult, replied : ' I have not got one, and if I had .' On this weighty cause they went to war for many years. Do parents have the same? Why do all teachers fail to give satisfaction to some? Are people generally more reasonable than teachers are? Has the teacher rights? Name them. Is the golden rule binding equally on teacher and pupils? When pupils do right, do teachers generally find fault with them? What is the character of the pupils, generally, who complain of the teacher? Give the anecdote of the two kings who went to war. M. M.— 14 162 MUNICIPAL LAW. "After a satiety of glory and misery, they finally be- thought them that as their armies and resources were ex- hausted, and their kingdoms mutually laid waste, it might be well to consult about the preliminaries of peace ; but before this could be concluded, a diplomatic explanation was first needed of the insulting language which caused the quarrel. ' What could you mean,' asked the second king of the first, ' by saying send rne a blue pig with a black tail, or else ?' ' Why,' said the other, ' I meant a blue pig with a black tail, or else some other color.' ' But,^ retorted he, ' what could you mean by saying I have not got one, and if I had ?' ' Why, of course, if I had, I should have sent it.' The explanation was entirely satisfactory, and peace was concluded accordingly." When difficulty arises in school from misunderstanding, it is the duty of both teacher and pupil not to emulate the folly of the two kings, but to have a fair, frank, and com- mon-sense settlement. Teachers' partiality. — It is the interest of the teacher to make every reasonable exertion to secure the friendship of his pupils. Those who meet him in a spirit of friendliness, and show a disposition to please him, will, of course, be more esteemed than those who are indifferent to his feelings and comfort. The teacher will necessarily be more attracted to those who are kind, polite, and attentive, and who mani- fest a disposition to make themselves agreeable. To do otherwise would be unnatural. His favorites are those to whom his sympathies are drawn by acts of kindness and respect. But while he may admire and love some pupils for their agreeable qualities, it does not follow that he shall dislike or hate those who have not tried to win his favor. Did quarrels ever originate in your school from so unreasonable a cause? When mis- understanding arises, what is the duty of pupil and teacher? How does the gojden rule apply to such cases? Is it the interest of the teacher to secure the friendship of his pupils? Why? What is the duty of the pupil? Who are esteemed most, those who please or displease us? Why? Who should be the teacher's favorites? Who are your favorites, those who please or those who displease you? EDUCATION. 163 He may be kind, attentive, and faithful to every one in school, and yet he may and must be partial to such as try to do their duty. The term partiality is often used to indicate a want of fairness on the part of the teacher. If investigated thoroughly, the charge will frequently be found to originate with such pupils as are conscious of their own neglect of duty, and their indisposition to make an effort to merit the teacher's friendship. The teacher is in honor bound to do justice to all his pupils ; but that he should be expected to possess an equal regard for all is absurd. Jealousy and ill- nature are generally the causes that originate the charge of unfair partiality in school. Common sense forbids the idea that any teacher should exercise injustice toward a pupil without a cause, and in opposition to self-interest ; and yet, when the impression of partiality takes hold of some minds, it is almost impossible by any reasoning to remove it. It is so mingled with pas- sion, prejudice, and pride that its correction seems an almost hopeless task. The sooner such a habit of mind is over- come by the exercise of reason and charity, the happier will all parties be in school. School habits. — A good education is but little more than the formation of good habits. To insure a systematic train- ing in all that is' necessary to fit a young man or woman for good society, time, patience, and industry are required. Good habits must be formed. There are certain rules which experience has demonstrated to be necessary in manage- ment of every good school. These are not merely arbitrary regulations ; they are founded in reason, and can not be Who are those, generally, that complain of the teacher's partiality ? May the teacher do justice to all, and yet love some more than others? Ho\v may every pupil secure the kind attention of the teacher? How may the pupil make the teacher dislike him? Whose fault is it if some pupils are disliked? How may it be corrected? How may a good education be defined? What are necessary to fit a youth for good so- ciety? Are school rules generally arbitrary and tyrannical? 164 MUNICIPAL LAW. dispensed with, if the school shall be made to accomplish the design of its organization. Their observance will insure habits of attention, punctuality, regularity, and SELF-CONTROL, that are an essential part of a good educa- tion, while their neglect will certainly entail a life of morti- fication, annoyance, and failure. Mention has already been made of attention in Chapter XX. Punctuality — Anecdote.— General Washington was re- markable for his promptness. It is related that at a meeting of his military family, for a council of war, one of his aids- de-camp was tardy. They had been waiting some time before he arrived. When he came, the general remarked, watch in hand, with some severity, " Sir, you may waste your own time, but you have no right to waste ours." The officer excused himself by throwing the blame upon his watch, which, he alleged, had gone wrong. The general replied, "Either you will have to get a better watch, or I shall have to procure a more punctual secretary." The general expressed the feelings of every successful business man. He was struggling under responsibilities of the gravest character, and could neither permit his time to be wasted by others, nor suffer others to be put to unneces- sary inconvenience and loss on his account. The habit of procrastination, w^hich is strengthened by frequent tardiness at school, is one of the most serious hindrances to success in life, and no one who desires to be esteemed by men of character and influence will permit himself to be overcome by its temptations. The tardy pupil becomes the tardy man, and the man who has the reputation of being indifferent to his engagements can not be trusted. This subject has al- ready been alluded to in Chapter XII, under the head of "What will their observance insure? Are these virtues essential to the successful pursuit of all kinds of business? Illustrate them. What anecdote is related in Chapter XX? Give anecdote of Washington. Was he right? Is the teacher right to enforce punctuality? Why? What is meant by procrastination? Whateffecthas a reputation for lardiness on a business man? Has a man the right to waste the time of others by keeping them waiting? EDUCATION. 165 promises. A conscientious regard for the rights and feelings of others will compel every one to be prompt in fulfilling every duty at home and at school. Regularity. — The welfare of the school, the progress of each pupil, and the comfort and success of the teacher de- pend largely upon the unfailing attendance of every membei-. I "here is a moral obligation resting upon each person at school that he shall do nothing to interfere with the rights of his neighbors. It is his duty, therefore, to be present each day, unless prevented by some unavoidable occurrence. The waste of time, the hindrance in study, and the annoy- ance to teacher and pupils occasioned by unnecessary absence, has ruined many a school ; and the habits of carelessness, indifference, and irregularity, ai-ising from the same cause, have blasted the prospects of many a pupil. Self-respect, self-interest, and the love of the right should compel every pupil to spare no effort to secure a constant attendance. Self-control. — The ability to exercise self-control over our thoughts and actions is a rare and valuable accomplish- ment. The following story may not be strictly true, but it carries a moral that is certainly worthy of serious considera- tion. Plutarch, an ancient writer, says that the geese of Cilicia, when they fly over Mount Taurus, being afraid of the eagles by which it is frequented, carry small stones in their mouths, to prevent them frOm indulging in their pro- pensity to gabble, and attracting the notice of the eagles. The propensity to indulge in unnecessary and annoying conversation, so frequently exhibited in church, and in the concert-room, has its origin in the bad habit of talking in school. Dr. Hart, a gentleman of great experience, thus Why is regularity necessary in school? ^Vhat is the moral, obligation in this matter? What effect have tardiness and irregularity upon a school? What is meant by self-control? Give the story of the geese of Cilicia. What is the moral of this story? Might young folks m school not profit by such an experiment? What does whispering in church arise from? 166 MUNICIPAL LAW. writes on this subject : " If there could be such a tiling as an innocent crime, I would say it was that of talking in school. Tliere can hardly be named a more signal instance of an act so perfectly innocent in itself, becoming so seriously blame- worthy purely and solely by circumstances. I believe I express the common opinion of all who have had any expe- rience in the matter, when I say that three-fourths of all the intentional disorder, and at least nine^tenths of all the actual interruptions of study, grow out of the practice of unlicensed talking.'' If these statements are true, and no one will deny them, upon what principle can the practice be defended by young ladies and gentlemen ? To attempt to prevent so signal a cause of mischief is the manifest duty of every teacher. Every consideration of right, duty, kindness, and politeness should compel obedience to the rule of total abstinence from all such interruption. It may be answered that a little talking will do no harm. How much ? " What right have you to talk that is not enjoyed by your neighbor? If one may talk, so may all ; if one does it unchecked, so will all." Nor does it matter what is the subject of conversation : it is just as great an interruption of the school to talk about grammar as it is to gossip. Little things. — It is sometimes objected that school laws are little things, and of comparatively trifling importance. Nothing should be considered trifling which has so essential an influence in the molding of character. The violation of law is not a little thing, as the following incident will prove : Mr. was a bright New England boy, of good family, who graduated from college with much credit. He studied law, and was finally admitted to practice in the courts of his native state. No young man had finer prospects ; none What does Dr. Hart say on this subject? What does he mean by whispering bong innocent of itself, and yet ^rong? Is it morally right for pupils to interrupt others in this way? How much talking is right? Is it better to interrupt the school about grammar or gossip? Is any wrong a little thing? Give the anecdote. THE LAW OF THE SCHOOL. 167 could look forward to a life of usefulness and honor with a better hope of success. A client put a note into his hands for collection, which, though long overdue, had been neg- lected. It was dated some time during the year 1857, but it was found, on examination, that the period had expired within which it should have been paid. The note was really worthless, but the young lawyer saw that by a very slight change in the figures it could be made to appear good. So he took his pen, and altered the 1857 to make it read 1859. The mere change of the figure 7 to a 9 was a " little thing ;" it only required an instant to do it ; but, unfortunately, that little thing was a crime.- The judge and jury called it " forgery," and that young man expiated his violation of law in the state prison. The habit of perpetrating wrongs at school, such as forging notes from parents, etc., leads to the commission of great crimfes. He who acts conscientiously as a boy, will not violate the law when a man. CHAPTER XXX. "The good needs fear no law, It is his safety, and the bad man's awe." THE LAW OF THE SCHOOL. The morality of the school. — All that has been written in the preceding pages upon the subject of the moral law applies with special force to the pupils at school. If they Was it right to send a young man to the penitentiary merely for changing a 7 to a 9? Are little wrongs justifiable because they are little? Is forgery at school a moral wrong? Why? What may it lead to? Why? Can a liar, a forger, or a law-breaker be a good member of society? Of school? Why need the good man fear no law? 168 MUNICIPAL LAW. will practice, conscientiously, the principles set forth, they will acquire such habits of gentleness, kindness, truthful- ness, honesty, and charity as will make them loved and re- spected in after life. The immoralities of school are exhib- ited in many ways, such as profanity, immodest and unchaste language, the willful destruction of school property, the defacement of school furniture, and the abuse of the school premises. We involuntarily form an opinion of a family from an inspection of the premises on which they reside. May we not judge unerringly of the moral character of a school in the same manner.' If the school-house and its surround- ings are marred by the knife, and marked with chalk and pencil ; if the gates, doors, and passages are dirty and dis- figured, is it uncharitable to say that the school they repre- sent is vicious ; that the boys are vulgar, the girls impure, and the teachers unrefined .'' We have already learned that, "^ good man, out of the good treasure o/" the heart, bringeth forth good things , and an evil man, out of the evil treasure, bringeth forth evil things." '■'■By their fruits ye shall know them'' If these evil indications are pictured in, on, and around the very building devoted to moral and intellectual culture, we are forced to conclude that the minds and hearts from which such vandalism springs must be evil. It may be, and probably is true, that there are refined, virtuous, and pure- minded individuals in such a school, but it is evident that they are in the minority, and that their influence for good, eitlier has not been exercised, or has failed to accomplish a reform. The reform. — If a school-house presents these shameful signs, which reflect so severely upon the moral character What evil practices are indulged in at school that may become habits? What im- pression do we receive of a family from the appearance of the premises? Is the school subject to the same principle? May we judge of the value and virtue o^ a school by the condition of the premises? Why? What does the text say? Is it right that all should suffer because some are vicious? How may a reform be worked out? THE LAW OF THE SCHOOL. 169 ot teachers and pupils, it need not, and should not remain in that condition. Every refined teacher, every virtuous girl, and every boy who has a respect for his sister, will unite in an effort to effect the moral purification of the place. Soap and water, brush and sand-paper, scraper and jack- plane will be brought into use, and all will join to redeem the place from pollution and themselves from the shame, if not of perpetrating, at least of permitting such a scandal. Shame on an institution of learning, whether college or common school, that will suffer such glaring indecency to shock the sensibilities of refined people. The moral sense of every school should revolt at such a condition of things, and if it does not, it is a sad illustration of the law of habit, which, by such evil associations, makes them tolerable. But when the sensibilities of the scholars are so stirred as to require a purification of the premises ; when soap and sand, paint and putty have removed as far as possible the foul blemishes that disfigure the place, the question will arise, how shall it be preserved from future injury ? How shall the majority control those who have no sense of deli- cacy or refinement ; prevent the repetition of such acts, and vindicate their title to purity.? This question will be an- swered in a subsequent paragraph of this chapter. Erroneous ideas of honor. — As has already been stated, the precepts of the moral law do not permit us to do wrong, or connive at wrong. Dr. Hart says : " There is a practice common to school life everywhere, known by the not very dignified name of cheating. There is," he continues, " among young people, generally, while at school, an erroneous and mischievous state of opinion on this subject. An ingenuous youth, who would scorn to steal, and scorn to lie anywhere Who should unite to effect the reform? What is necessary to purify a polluted school? If teacher and pupils unite, may qot the school premises be as pure as a private house? What is said by Dr. Hart about cheating? Is it true that boys think they may honorably lie to a teacher? M. M.— IS 170 MUNICIPAL LAW. else than at school, makes no scruple to deceive a teacher. Cheating at school blunts the moral sense ; it impairs the sense of personal honor ; it breaks down the outworks of integrity ; it leads by direct and easy steps to that grosser cheating, which ends in the penitentiary." Not only is this dishonesty seen in the recitation-room, but it pervades all the actions and all the associations of school life. In some schools it is understoood to be a point of honor to lie, to conceal thefts, frauds, trespasses, and personal injuries ; and so strong is this immoral idea of honor, that public senti- ment vrill control and compel the pupils, on pain of insult and abuse, to violate their consciences, the law of the school, and sometimes the law of the state. Anecdote. — Thirty young men, ranging from seventeen to twenty-five years of age, were assembled to recite in col- lege, and while the professor was arranging his desk, they amused themselves by tossing an old wig, which one of their number had stolen, as a joke, from the room of its owner, backward and forward across the room. By an accident, it fell into the professor's chair. On turning to sit down, he saw it, and, happening to be bald himself, supposed it was put there purposely to insult him. Being much mortified at the supposed rudeness, he asked, with some excitement of manner, who did it. It would have been an easy matter, under ordinary cir- cumstances, for any one in the class to have said that it happened as a piece of boyish fun ; that it was an accident, and that no insult was intended, which would have been strictly true. But, unfortunately, the standard of man- hood, of real honor, was so low that not one of the num- ber dared to tell, as long as the person who did it kept Is a lie at schoal of less importance than a lie elsewhere? Will habits of lying in school not become habits at home? Can an honorable boy tell a lie anywhere, under any circumstances? Review the chapter on veracity. May an honorable pupil be dishonorable in school? Are pupils driven to do wrong by the wrong sen- timent of the school? Give the anecdote. THE LAW OF THE SCHOOL. 171 silent. The professor asked each member of the class sep- arately; "Did you do that.?" "Do you knowwho did?" and every one answered in the negative. Although the plain statement of the fact would have been satisfactory, yet they all dared to tell a deliberate lie, and that, according to the code of the college, was esteemed an exhibition of honor. The good old professor was grieved at what he was forced to believe was a cowardly insult to himself, perpeti'ated by tlie entire class. Moral seutinient corrected.— When the moral sentiment of many of tlie pupils is not good, the remedy is difficult, for bad habits are hard to overcome ; but those who possess the true principles of real honor, and the moral courage to do what they think is right, can effect a reform. There are several influences which, if united, will accomplish this re- sult. The chief of these are personal persuasion and ex- ample, the union of the good, and information. The union of the good. — As combinations are some- times made to defy the laws of the school, and to conceal lying, stealing, vulgarity, and destruction of property, under false notions of honor ; so combinations may be made to sustain the right by those who vyish truth, justice, and mo- rality to prevail. No honorable youth can associate on terms of intimacy with a liar,, a thief, or a libertine. " In union there is strength," for good, as well as evil ; and, if the virtuous will associate together, and refuse to recognize those who are viciously inclined, morality will become pop- ular, and will in the end prevail. When the general senti- ment of the school condemns all kinds of deception, and all dishonesty, those who are addicted to such practices will find the strongest and best inducements to reform — or leave. Did those younff men do right? What would have been right? May a moral reform in school be made? Is it desirable? Ho^v may it be effectd? Is it right that a few shall give a bad reputation to a whole school? 172 MUNICIPAL LAW. Information.— School laws, like the laws of every com- munity, are necessary to promote the welfare of all, and of course each pupil is under a moral and legal obligation to render them obedience. It can not, as was said of civil gov- ernment, be left to the discretion of any one to obey, since the good alone would do their duty. As in the civil court, it frequently happens that information or testimony is neces- sary to be given in reference to those who transgress the laws. The office of a witness is by no means a pleasant one, and yet the giving of testimony is often a necessary obligation. All the principles involved in Chapters XI, XII, and XIII^ have their application in the school, and no one can study them too closely, or practice them too carefully. The voluntary informer. — By the municipal law, no one is obliged to criminate himself, but the moral law requires an offender frankly to acknowledge his wrong, and to make whatever reparation is necessary to atone for the offense. No honorable pupil will keep silence when his own misde- meanors are the occasion of injury to the good name of any individual, or to the school. It is unjust and cruel that the reputation of a teacher or pupil should suffer by the unwill- ingness of the real offender to step manfully forth to relieve the innocent party. There are circumstances in which the voluntary giving of information against others is not only a right, but a duty. If there is a persistent determination manifested by any one to injure, annoy, and insult any person in the school, or out of it, he should be reported, upon the same principle that a cross dog should not be permitted to wrong imoffending people. If any one is guilty of grossly immoral practices, What are school laws for? Should they be obeyed? What is the duty of good citizens when the laws are defied? May a man justly inform on a burgplar, an in- cendiary, or a horse-thief? May a pupil justly inform on a liar, a thief, or a libertine in school? Review Chapters XI, XII, and XIII, :ind apply the principles to the school. When is it a duty for one pupil to inform on another? THE LAW OF THE SCHOOL. 173 involving liimself and others disgracefully, it should be made known to the teacher, upon the same principle that a man having the small-pox should be prevented from spreading the contagion. If the property of the school is defaced or destroyed, it is the duty of the lovers of order to make the offender knovsrn, upon the same principle that every good citizen is interested to arrest and punish the burglar and the incendiary. These are outrages that demand the interven- tion of justice ; and yet there are breaches of school dis- cipline which are not of sufficient importance to justify a voluntary information. These should be left to the discre- tion of the teacher. The tattler. — A mere tattler or busybody, who tells the faults of another for the love of gossip, or for the pleasure derived from his punishment, is simply despicable. No more contemptible and dishonorable person exists than he who, through envy, jealousy, or malice, would derive pleas- ure from another's pain and mortification. The tattler has no good motive, and is entirely unworthy of respect and confidence. A very important distinction should be made between the tattler, who gives information from mean and unworthy motives, and the informer, who is actuated by a desire to do good or prevent wrong. The former deserves the contempt of the good, whilst the latter is worthy of the commendation and regard of every one who appreciates an action done for the benefit of individuals or of the school. If this distinction is clearly understood, and carefully observed, no one need incur the opprobrious title of tattler while engaged in the discharge of his duty. It is written, " Woe unto you, -when all men shall speak well of you." If personal popularity, however desirable it may appear, is Should a man with small-pox be permitted to give the contagion to others? Why? How should this principle apply to one who is morally diseased? What is a tattler? What distinction should be made between the mere tattler and the informer, as spoken of? Why should the moral sentiment of the school despise and condemn the tattler? 174 MUNICIPAL LAW. to be gained by neglecting the discharge of obvious duty, or by doing what we know to be wrong, it costs more than it is worth. The satisfaction of one's conscience, and the approval of the good, are more to be desired than the praise of the thoughtless or vicious. It may be urged that the giving of information would be a violation of the "golden rule," and, consequently, wrong. This beautiful moral law was never meant to be a shield for the perpetrators of wrong. It would be a wicked perver- sion of its spirit that would prevent the exposure of vice and crime, because the informer might possibly, at some future time, be guilty of the same offense. This rule only applies to actions that are right, and it is only in the per- formance of such actions that we are required " to do as we would be done by." The involuntary informer. — It is the duty of the teacher to investigate carefully all charges which affect the interests of the school and the welfare of his pupils. To do this successfully, he may with propriety call upon the pupils to give him such information as they possess ; and it is their duty to tell the truth, frankly and fully, and not to attempt by any indirection or evasion to conceal it. It may be un- pleasant and mortifying to tell, and yet the interests of the school demand " the truth, the w^hole truth, and nothing but the truth." When it is a recognized principle of honor that every pupil will tell the truth when called upon, the perpetrators of mischief and the violators of law will soon desist from their evil courses, and the school will become what it should ever be — the model of good society. What is the duty of every one when called upon to give information? Wliat would be the effect if it is understood that every pupil will tell the truth when called upon? Does the goldea rule mean that if you lie for me I ought to lie for you? What does it mean? PART III. SOCIAL LAW, OR POLITENESS. CHAPTER XXXI. CLEANLINESS. Social law may be defined as a rule of action prescribed by good society, commanding what is right and prohibiting what is wrong in the intercourse of its members. This law is sometimes known under the name of polite- ness, and is based upon the principles of the moral law. The " golden rule" is the governing motive of good society, influencing all its tlioughts, modifying all its speech, and controlling all its actions. True politeness requires that we shall exercise our faculties to secure the approbation, and, if possible, the admiration of all with whom we come in contact. Good manners are habits of mind and body, derived from right thinking and acting; such thinking and acting as shall afford us the greatest happiness, and at the same time preserve the rights and feelings of our neighbor. These habits are acquired by observation and study, and by association with persons of refined taste and elegant culture. The neglect to learn and practice the rules prescribed by good society for the regulation of social intercourse brings To what does Part I refer? What is the subject of Part II? What of Part III? .Define social law. What is it sometimes called? What is true politeness based on? What does it require? What are g^ood manners derived from? How are they ac- quired? What punishment applies to those who violate the social laws? (i75) 176 SOCIAL LAW. with it its own punishment. Those who are rough, coarse, and vulgar do not merit the respect of well-bred people, much less can they command any good social influence. It is the duty of every one to gain friends by making the best impressions possible, provided it can be done without any sacrifice of principle or honor. We shall endeavor in the following pages to give such rules of action as will enable the young to enter good so- ciety, with pleasure to themselves and satisfaction to their friends ; and yet we do not claim to have exhausted the subject. Suflncient will be presented for the consideration of young people to enable them, by a proper use of their faculties, to appear to advantage among persons of refine- ment and culture. First impressions.— The following incident, taken from the '■'■Little Corporal" is very suggestive of the importance of trying to make pleasing impressions : "A gentleman advertised for a boy to assist him in his office, and nearly fifty applicants presented themselves to him. Out of the whole number, he, in a short timej se- lected one, and dismissed the rest. " 'I should like to know,' said a friend, ' on what ground you selected that boy, who had not a single recommenda- tion ?' " ' You are mistaken,' said the gentleman, ' he had a great many. He w^iped his feet when he came in, and closed the door after him, showing that he was careful. He gave up his seat instantly to that lame, old man, showing he was kind and thoughtful. He took off his cap when he came in, and answered my questions promptly and respect- fully, showing he was polite and gentlemanly. He picked up the book which I had purposely laid on the floor, and What is the duty of every one in society? Give the anecdote. Hoiv many rea- sons wrere there why that boy should have been preferred? Tell the allusion to his feet, the door, the old man, his cap, his answers, the book, his waiting, his clothes, his hair, his teeth, his nails. CLEANLINESS. 177 replaced it on the table, while all the rest stepped over it, or shoved it aside, and he waited quietly for his turn, instead of pushing and crowding, showing that he was honest and orderly. When I talked with him, I noticed that his clothes were carefully brushed, his hair in nice order, and his teeth as white as milk ; and when he wrote his name, I noticed that his finger nails were clean, instead of being tipped with jet, like that handsome little fellow's in the blue jacket. Do n't you call those things letters of recommendation ? I do ; and I would give more for what I can tell about a boy by using my eyes ten minutes than for all the fine letters he can bring me.'" Most persons are influenced in their estimate of strangers by the impressions received at their first meeting. As these impressions are difficult to remove, it is desirable that they be not unfavorable. They are derived chiefly from the cir- cumstances of neatness, cleanliness, dress, countenance, voice, and manner, together with the time, place, and com- pany in which these peculiarities are exhibited. CleanlinesS-^The preservation of health and comfort, good taste, and the approbation of friends, require cleanli- ness of person and dress. As we ought not to offend the sensibilities of any, by neglect in this particular, a few hints may not be unseasonable to those who aspire to be gentle- men and ladies. Hands and face. — The hands, face, neck, and ears should be thoroughly w^ashed every morning in soft water, and then briskly rubbed with a crash towel until they are dry and warm. There is nothing that preserves and promotes per- sonal beauty like this ; it gives sofl:ness and pliancy to the skin, and imparts a beautiful glow to the cheek. The hands Why were these thing^s in his favor? Why were tliese things better than letters of recommendation? What is meant by first impressions? Why is it important that they should be favorable? What are they generally derived from? What reasons are there for cleanliness? Why should we wash every morning? 178 SOCIAL LAW. and wrists sometimes require to be washed more frequently, as they are more liable to be soiled. The nails should be pared to correspond with the tips of the fingers, being neither too long nor too short, and should always be scru- pulously clean. Dirty hands and nails, especially in school, are marks of extreme vulgarity. Chapped hands. — Some persons' hands are liable to chap and become sore in bad weather. When this roughness appears, it may be removed by bathing the hands with soft, warm water at night, and rubbing them gently, but thor- oughly, with corn-meal and soap. After the skin is soft- ened, and the rough cuticle is rubbed off, they should be anointed with sweet oil, glycerine, or lard ; a pair of gloves should be put on, or stockings, if nothing better is at hand, for the night. On the next morning the oil should be washed off with tepid water and soap, and the hands wiped thoroughly. If, after this process, they be kept dry and clean, they will become smooth and soft. Clean person. — Good health requires that the whole body be frequently and thoroughly bathed, an operation that some persons neglect entirely in winter. The skin is full of minute pores or openings for the escape of insensible perspiration, and if these are obstructed, they can not carry off that waste matter which should pass from the body in this way. Not only does the skin become rough, dry, harsh, and covered with pimples, but unpleasant odors emanate from it. These odors impregnate the clothing, and become very offensive. The remedy is the bath. All the appliances needed for bathing are a tub of soft water, some soap, a sponge or cloth, and a crash towel for How should the nails be pared and cleaned? What must be said of those that are habitually dirty? What are chapped hands? How may chapped hands be cured? How, then, may they be kept cured? What does gr^od health require? What is said of the skin? What is the cause of rough, coarse skin? Mention the things needed for the bath. CLEANLINESS. 179 drying. These things are not expensive, and are found in every house. If the weather is warm, the bath should be taken in tlie morning, the water being warm enough to take off the chill. The skin should then be rubbed until it is all in a glow. If the weather be chilly, to avoid the danger of taking cold, the bath should be taken before going to bed, the water being as hot as can comfortably be borne. It is not well to remain too long in the water ; ten or fifteen minutes at most being quite sufficient. After a thorough rubbing, put on clean clothes and retire. This is a simple luxury, and at the same time a necessity. Those who try it, will not need to be urged to its repetition. The hair. — For some time it has been the fashion to cut gentlemen's hair short. As a matter of convenience and cleanliness, it would be well that so sensible a fashion should always prevail. The fashion for ladies in this respect has been neither convenient, comfortable, nor healthful. The head should be thoroughly brushed every morning, that all impurities may be removed from the scalp. Occa- sionally, also, it should be washed with soft water, in which a little common salt has been dissolved ; then it should be carefully combed and dried. The use of pomatums, or oils of any kind, assists in re- taining the dust upon the head, especially of those who at- tend school where chalk is much used. Such greasy prepa- rations should be avoided, as the natural oil of the hair is sufficient to preserve its glossiness, if the head be kept clean. When the hair is light, and easily disarranged, it would be prettier and cleanlier to inclose it in a net, or to encircle it with a comb or ribbon, than to attempt to plaster it to its place by such sticky applications. How shall we avoid taking- cold? How long; should we remain in the water? Explain why the bath is beneficial. How should gentlemen's hair be cut? Why " is the fashion for ladies not so good? How should the head be treated? What is said of pomatums and oils? When the. hair is light and short, how should girls arrange it? 180 SOCIAL LAW. The teeth. — One of nature's most beautiful gifts is fine teeth. The laws of health require that they be kept in good order, and social law demands that they be preserved clean, pure, and sweet. Unsightly and decaying teeth are very offensive. If they are disfigured by tartar collecting near the gums, it may easily be removed by applying a prepara- tion of pulverized charcoal and common salt, with a soft looth brush. Tartar is an injurious and disagreeable sub- stance, which will soon destroy the teeth, if permitted to remain. If the teeth are decaying, they should be examined by a dentist, that the decay may be arrested. A daily brushing will prevent unpleasant odors in the breath, and tend to promote health and comfort. A wooden or quill toothpick may be used, without injury to the enamel, to re- move the particles of food that may have remained in the mouth. Clean clothes. — ^AU linen and cotton clothing should be frequently changed and washed. Dirty collars, wristbands, and shirt fronts are intolerable. Woolen clothes should be regularly brushed and dusted, that all particles of dirt may be removed. If accidentally soiled at the table, or elsewhere, by grease, the cloth should be cleansed at once with benzine or turpentine. Spots of grease upon the clothing indicate a great lack of neatness in the wearer. Every young gen- tleman and lady should be provided with a handkerchief, which should be so frequently changed as to be disagreea- ble neither to themselves nor their neighbors. A clean handkerchief is one of the prime evidences of gentility. Boots and shoes should be kept so neat and clean as to show that their owners are not lacking in good taste. What is said of the beauty of the teeth? Why should they be preserved? How may tartar be removed? Why should it be removed? If the teeth are decaying, what most be done? What will correct unpleasant odors? What kind of tooth- pick should be used? Why? What kind of clothing shall be washed? How shall woolen clothes be treated? If greased? What is said of the handkerchief ? What is said of boots and shoes? DRESS. 181 Odors and perfumes. — Some persons are gifted with a very delicate sense of smell, which they gratify by the use of sweet perfumes. To enjoy this pleasure, they scent their boxes and bureaus with odors, which are thus imparted to' their clothing. But all persons are not alike in this re- spect ; perfumes that are agreeable to some are highly of- fensive to others. It is not in good taste for any person to use such an excess of perfume that they who pass them on the street, or sit or stand near them, shall observe it, and possibly comment upon it. There may be a suspicion that the musk or other odor is used for the concealment of some scent that is supposed to be less agreeable or reputable. True politeness would suggest that we shall not be per- fumed with cologne or musk, onions or tobacco, the odors of the hen-house or the barn. CHAPTER XXXII. DRESS. The dress is one of the prominent indications of char- acter. In the early history of this government, there was a marked distinction between the grades of society in this re- spect, but through the influence and by the example of such men as Dr. Franklin and President Jefferson, republican equality was at last indicated by a uniformity of dress. Do all persons enjoy the same perfumes? Shall we offend others to gratify our- selves? How sha:ll perfume be used? Why should it not be used in excess? What kinds of odors are perfumes used to destroy? What does true politeness suggest? Why not eat onions in company? What is the subject of Chapter XXXII? What is said of Franklin and Jefferson? 182 SOCIAL LAW. Anecdote.— It is related that on the second visit of Gen- eral Lafayette to our country, at the time he assisted in laying the corner-stone of Bunker Hill monument, on the 17th of June, 1825, an immense crowd was assembled to give him welcome, and witness the ceremonies. A French gentleman being present, who had not been in the country before, observing so large a concourse of people, all dressed like gentlemen and ladies, asked with surprise: "Where are the peasants ; why are they not here ?" He did not know that in the United States, even the president would not be distinguished by the style of his clothing from any well-dressed gentleman. Young people, of course, are largely under the direction of their parents in the matter of apparel ; still, as tasteful dressing is one of the accomplishments of society, it is not inappropriate to treat of it as a necessary part of a polite education. The objects of dress. — There are two primary ideas connected with dress. The first is the preservation of health ; the second, the prevention of immodest exposure : the former conducing to our physical comfort, the latter to our moral influence. In addition, and secondary to these, is the culti- vation of taste in the selection of suitable materials, and in their adaptation, by a proper selection and arrangement of col- ors and style, to the age, complexion, and form of the wearer. HealthfulneSS of dress. — There is a tribe of Indians in the North-west, who, when their children are infants, place a pressure on their little, tender heads, which gradually flat- tens the skull, producing a terrible and disgusting distortion. From this general custom, they derive the name of Flat Heads. The same people, and other tribes of the same What anecdote is related? What are peasants? Why were there no peasants present? How do the peasantry dress in Europe? How do noblemen dress? Why is the president not distin^ished by his dress? Are there any principles to be learned concerning dress? What are the objects of dress? What are the secondary objectsr 'What is said of the Flat Heads? DRESS. 183 race, cut slits, sometimes an inch long, in the lobes of the ears, and also bore holes through the cartilage of the nose, above the upper lip, in which they insert feathers, strings of beads, and rings of brass wire or bone. Fashionable Chinese women have feet only three or four inches long. When infants, their feet are confined in shoes that prevent their growth. This is not a very painful op- eration, for the compression is so gradual that the child becomes accustomed to it, and by the time its growth is at- tained, the feet are the perfection of style, and the women, scarcely able to walk, hobble along, rejoicing in the fact that art has made them so beautiful. The " New American Cycloptedia," speaking of the Flat Head Indians, says : " The flattened skull must be classed among the strange whims of nations, with the small feet of the Chinese, the perforated ears and lips of savages, and the tapering waists of Europeans." But are we exempt from the follies, in this respect, that distinguish less favored peo- ple, who have never heard that the body is a temple for the spirit, whose perfect beauty consists in its fullest develop- ment of health, strength, and natural growth ? Anecdote. — A few years ago a remarkable woman died in the Massachusetts Insane Asylum, from the effects of tight lacing. Possessing, naturally, a very fine, well pro- portioned form, she attempted to improve it, as she sup- posed, by contracting her waist. In spite of the most watchful care of her keepers, she persisted secretly in the practice, and finally died from its effects. Lacing. — If all the women insane on this subject were in the asylums, the acommodations would have to be largely Of the Chinese? Why do these distortions not produce much pain? Why do these people deform themselves? Do you think these Flat Heads pretty? Why? Why should vre not confine babies' feet like the Chinese? What is said of these things in the Cyclopjedia? Are we exempt from similar folly? How is our folly displayed? What is said of the woman in the asylum? 184 SOCIAL LAW. increased. The habit is a general one, and very injurious. A good authority says : " It has been found that the liver, the lungs, and the pow^ers of the stomach have been brought into a diseased state by this most pernicious habit. Loss of bloom, fixed redness of the nose, and irruptions on the skin are among its sad effects. If prolonged, there is no knowing to virhat malady tight lacing may not lead. Its most apparent effect is an injured digestion, and consequent loss of appetite. Of this, how^ever, it is often difficult to convince the practiced tightlacer, for vanity is generally obstinate. But, looking at tight lacing without considera- tion of its effect on healtli, and merely as its tendency to improve or to injure the appearance, nothing can be more absurd than to believe that it is advantageous to the figure. A small waist is rather a deformity than a beauty. To see the shoulders cramped and squeezed together is anything but agreeable. The figure should be easy, well developed, supple. If nature has not made the waist small, compres- sion can not mend her work." Boys and men lacing. — But it must not be supposed that the female sex alone is guilty of this folly. There are a great many young men and boys who seem desirous of emulating their sisters in this absurdity. All that has been written above will apply with equal or greater force to those who neglect to wear suspenders. The shoulders of both sexes should perform the office of supporting the clothing, and any other method is unwise and injurious. Modesty of dress. — The second question to be decided in the selection and adoption of any kind of dress is, " Is it modest .'"' Good taste and morality require that, " Women Is this deforming practice common? Wliy? What does a good authority say of it? What maladies does lacing produce? What are the most apparent effects of lacing? Does lacing improve the form? What does it produce? Why do Chinese deform the feet? Why do American women and men lace? Why shonid boys wear suspenders? What part of the body should support the clothes? What is the next idea connected with dress? DRESS. 185 adorn themselves in modest affarel^ with shame-faced- ness and sobriety" which means that no manner of dress shall be used which suggests ideas of indelicacy. The modest woman seeks rather to escape than to attract ob- servation, and would assume no form of apparel with the design of notoriety. No woman need ever complain that she is made the subject of remarks that are suggested by her own imprudence in this particular. There are some styles that the morality of good society can never justify. If it be considered impolite, as it is, for a gentleman to enter ladies' society, or to sit at table with his coat off, even on a very warm day, it may, for similar reasons, be a question whether a lady may appear in a gentleman's presence with no covering upon her neck and shoulders and no sleeves at all. Whatever may be thought of appearing at home in such undress, no lady who has given the subject the consid- eration it merits, will permit herself or her daughter to be seen in. public in such a condition. Appropriateness of dress. — The next question that arises concerning a form of dress is, " Is it suitable ?" As there are different styles of personal appearance, it is evident that all will not appear equally well in the same costume. One is tall, another is short ; one thin, another robust ; one straight, another droops ; one is fair, another dark ; one is young, another is middle-aged ; and still another is old. It is plain, then, that the dress should be adapted to these nat- ural conditions, in order to make each individual appear to the best advantage. And yet no person of good taste and modesty desires to appear singular by not conforming some- what to the customary style. "To adopt the prevailing Ho-w shall women adorn themselves? W^hy should immodest vromen not com- plain? Why is it impolite for a gentleman to enter a lady's presence or sit at table in shirt sleeves? Why should ladies do the same? What shall be thought of a woman who appears without covering her neck and arms in public? What is the next question about dress? Why is the same kind of dress not suitable for all? What should the style of dress be adapted to? M. M.— 16 186 SOCIAL LAW. fashion, but not to carry it to excess (provided it can be done without injury to health and morals), seems the most suitable course of conduct." Dr. Johnson, in praising a lady for being very well dressed, remarked: "lam sure she was well-dressed, for I can not remember what she had on." The doctor's idea was that the appropriateness of her dress prevented the diverting of his attention from herself, which was certainly a high com- pliment to her good taste. The fashions. —The principle which should actuate American youth is to dress neatly and appropriately ; always having reference to health, comfort, and modesty ; to age, form, and complexion ; to time, place, and circumstances. Our boys and girls should glory in that health, strength, and activity which will fit them for a life of comfortable use- fulness. Nothing ought to tempt them to impair their effi- ciency as men and women, for the mere gratification of a perverted taste. When fashion demands that they shall in- jure their own beautiful hair by any process; that they shall restrict the fullest capacity of their lungs ; that they shall contract the natural growth of their shoulders ; that they shall give an unnatural curvature to the spine, or in- close their feet, Chinese fashion, in improper shoes, they should dare to assert their common sense by refusing to obey the tyrannical decree. All honor to the boy and girl who have the independence and moral courage to follow the dictates of wisdom, rather than of folly, in conforming to unreasonable and oftentimes injurious fashions. How far shall sensible people follow the fashion? What was Dr. Johnson's re- mark? Why was Dr. Johnson's remark a compliment to the lady? What prin- ciple should always govern American youth in regard to dress? What should they do when injurious fashions are in vogue? How may the hair be injured? The lungs? The shoulders? The feet? Whether is it better to have corns with small shoes, or larger shoes with sound feet? DRESS. 187 CHAPTER XXXIII, DRESS. (Continued.) Home dress. — Some persons take special care to appear well dressed everywhere but at home. This is a great mis- take. The home should be a pleasant place, and its at- tractions should not be marred by a want of politeness in manners or by slovenliness in dress. Our garments should be always suited to our work, but when our employments do not require it, we should lay aside the homely or rough clothing, and assume that which carries vvith it more pleas- ing impressions. Respect for our own influence, among the members of our own family, requires neatness and tidi- ness at home as well as abroad. When the young ladies of a household appear habitually in presence of father and brothers in dirty and unbecoming attire, with unbrushed hair, unhooked dress, or unlaced shoes, they need not com- plain of the coarse manners and uncivil address of the male members of the family. To be polite only in presence of visitors is a poor compliment to those whom we should respect and gratify at home. Street dress. — The dress for street wear should always be suited to the condition of the weather. The Queen of England very sensibly introduced the " balmoral skirts" and heavy walking boots, for ladies' use when out of doors. What is the subject of Chapter XXXIII? Why do some persons appear badly dressed at home? Is it a duty to appear neat and dean at home? Why? To what should the dress be adapted? Why? When work does not require the rough clothing, what should we wear? Why? Why should persons be neat and tidy? What eifect does carelessness of dress have upon the home? What should be the street dress? 188 SOCIAL LAW. Such fashions are worthy of imitation, as they combine both beauty and comfort. The street dress should never be of such peculiar material as to attract attention by the gaudi- ness of its colors, the extravagance of its trimmings, or the oddity of its style. No truly modest woman can consent to become the gazing stock of a crowd of vulgar idlers. There is a class of men and women who dress on purpose to attract attention, who walk the streets to be seen ; but these are not members of that good society whose claims we advocate. The moral law places an estimate upon the value of such, when it declares, ^'As a jewel of gold in a swine's snout, so is a fair woman without discretion" We admire a finely dressed lady, but she who is attired without discretion and modesty has but little claim to our respect. As an illustration of extravagance and absurdity, we would call attention to the recent fashion of "the train." Following this ridiculous custom, women appeared in the dirty, muddy streets, dragging sometimes a yard or more of fine material upon the ground, to the intense disgust of all neat and sensible people. Such "style" should receive no countenance from the common-sense ladies of America. Whatever apology may be made for the train in a large par- lor, as a question of taste, no one will defend its use in a dirty, crowded street. Church dress. — A decent respect for the house of God and His w^orship, requires us to appear there in suitable apparel. It is said to be a distinguishing characteristic of American women to dress extravagantly, in high colors, with laces and jewels, for church. In this respect, they contrast very unfavorably with the ladies of Europe. That what three things should be avoided in a street dress? "What kind of people at- tempt to attract notice on the street? What is said of the woman -without discre- tion? "What is said of the train? What excuse is given for such a costume? Is it a modest dress on the street? Why? In what kind of dress should persons appear in church? Why should the dress not be gay for church? Why is expensive and stylish church dress immoral? DRESS. 189 it is not in good taste thus to appear, decked out in all the requirements of extreme fashion, seems hardly to admit of a question. When persons attend church to worship, they should appear in such plain, modest, simple clothing as will neither disturb their own thoughts by anxiously taking care of it, nor excite the envy and Jealousy of those who may be diverted from the solemnities of the place by gazing at them. School dress. — ^As has already been said, the dress should always be adapted to the necessities of our occupation,- whether of worship, business, or pleasure. As the school rooms are frequently dusty from pulverized chalk, etc., the clothing, whether of the boys or girls, should be of mate- rials that can be easily cleaned, and that do not readily show the dirt. It should be plain, simple, and unostentatious. According to the principles of the moral law, it is wrong to dress in such a manner as to excite the envy, the jeal- ousy, or the covetousness of any who really can not afford to clothe themselves expensively, and yet are mortified to appear meanly clad in contrast with their more richly ap- pareled schoolmates. Many a poor pupil is tortured with his apparent poverty, and by the excess of a false pride is driven from school because he can not compete with those who have more wealth at command. It would be difficult to suggest any uniform method of dress that could be made practicable for the boys ; but it would be very easy for the young ladies in any school to agree upon some general principles by which this difficulty could be overcome. An inexpensive material might be se- lected that is of a subdued color, is easily cleaned, and yet is genteel and pretty. This might be set off with a plain linen collar and cuffs ; the former fastened by a small plain What passions does 'it excite? Is it right to excite such feelings in the minds of the poor? What should be the school dress? What should be the character of the school dress? Is it wrong to excite envy? Why? Why are some people so sensi- tive? What is said of a uniform school dress? 190 SOCIAL LAW. pin, and the latter by pearl buttons. If, for example, the madder-colored calicoes were chosen, and trimmed with simple braid, they would fill all the conditions of a neat, cheap, comfortable, and becoming school dress — "cheap enough for the poorest, and good enough for the best," and with a considerable variety for the exercise of good taste in the selection. Such an arrangement is entirely practicable, and has been adopted in some schools where simplicity of manners and goodness of heart were the prevailing traits of the lady pupils. Jewelry. — A profusion of rings, chains, pins, charms, and gilt gewgaws is not in good taste among well-bred people. Fancies of that kind should be indulged very spar- ingly. A watch, used as a time-piece, is very valuable to the student and the man of business, but when used as an ostentatious ornament is simply vulgar. In respect to the wearing of jewelry, there should be a marked distinction between the savage squaw and the enlightened lady. The following incident will illustrate the fact that tawdry finery and the display of jewels is not consistent with the ideas of good society in Europe : A party of some sixty Americans were traveling for pleasure in Europe. When in the vicinity of Odessa, a city of Russia, on the Black Sea, it was suggested that they should make a visit of courtesy to the Emperor, who, with his brother and their families, were spending some time at their beautiful residences near a watering place called Yalta. The Emperor invited them, with the assurance that the visit would be agreeable to him and his family. As the party was too large to enter the house, the reception was made in the open air, under the shade of the trees. "The royal family came out," writes one of the party, "bowing and State the reasons why such a dress would be desirable. What are the reasons why it would not be desirable? What is said of a profusion of jewelry? What is said of a watch for use and for show? Ought moral people to emulate savagfes in their tastes? Give an account of the American travelers in Europe, DRESS. 191 smiling, and stood in our midst. With every bow, his majesty said a word of welcome. He said he was very much pleased to see us, especially as such friendly relations existed between Russia and the United States. "The Empress said the Americans were favorites in Russia, and she hoped the Russians were similarly regarded in America. She talked sociably with various ladies around the circle. The dukes and princes, admirals and maids of honor dropped into free-and-easy chat, first with one and then with another of our party, and whoever chose, stepped forward and spoke with the modest little Grand Duchess Marie, the Czar's daughter. All talked English. "The Emperor wore a cap, frock coat, and pantaloons, all of some kind of plain white drilling, cotton or linen, and sported no jewelry or insignia of any kind. No costume could be less ostentatious. The Empress and the little Grand Duchess wore simple suits of foulard silk, with a small blue spot in it. The dresses were trimmed with blue. Both ladies wore broad blue sashes about their waists ; linen collars and clerical ties of muslin ; low crowned straw hats, trimmed with blue velvet ; parasols and flesh-colored gloves. The Grand Duchess had no heels upon her shoes. I do not know this of my own knowledge. I was not looking at her shoes, but one of our ladies told me so. I was glad to ob- serve that she wore her own hair, plaited in thick braids against the back of her head." This long extract has been given to show that persons of great wealth, of exalted station and real nobility, can, with- out any show, of humility, be gentlemen and ladies, and these, in our estimation, are their most befitting titles. Did they act differently from other intelligent people? Did the royal families act differently? How should noble men and women act but as gentlemen and ladies? Do people who affect style always behave so modestly? Describe the ladies' dresses. Describe the gentlemen's dress. What ought to be the difference be- tween the conduct of an emperor and a gentleman? Was it genteel for the grand duchess to wear no heels on her shoes when that was the fashion? Would she have appeared prettier or happier if she had been decked with rings, pins, chains, and bracelets? 192 SOCIAL LAW. In concluding this subject, we offer a few lines from one of our American poets, Dr. Holmes : "From little matters let us pass to less, And lightly touch the mysteries of dress; The outward forms the inner man reveal, We guess the pulp before we eat the peel. One single precept might the whole condense — Be sure your tailor is a man of sense ; But add a little care, or decent pride, And always err upon the sober side. Wear seemly gloves ; not black, nor yet too light, And least of all the pair that once was white. Have a good hat. The secret of your looks Lies with the beaver in Canadian brooks. Virtue may flourish in an old cravat, But man and nature scorn the shocking hat. Be shy of breastpins : plain, well-ironed white, With small pearl buttons — two of them in sight. Is always genuine, while your gems may pass. Though real diamonds, for ignoble glass. CHAPTER XXXIV. THE EDUCATED COUNTENANCE. First impressions are often derived from what we see, or think we see, in the countenance. On entering a school and examining the faces of the pupils, we are unconsciously ■ drawn to some and repelled by others. Whence comes What are the ixleas expressed by Dr. Holmes? What is meant by guessing the pulp? Why should the tailor be a man of sense? Why err upon the sober side? What should be the style of gloves? Why? What kind of a hat should a gentle- man wear? What kind of breastpin? What kind of shirt front? What is meant by pearl buttons being genuine? What is meant by gems passing for glass? What are first impressions derived from? What is the difference between the expressions of countenance as seen in school? Why is this difference? THE EDUCATED COUNTENANCE. 193 this difference ? Looking around, we discover here a face wearing a pleasant, but not affected smile, w^hile there sits one that cultivates a habitual frown, whose mouth and brows are rough, with a coarse expression of unloveliness ; here is one that bears a bright, intelligent countenance — he is a student, a thinker ; there is one whose face never lights up with emotion — he does not care to learn ; here is one that wears a silly simper, that is ready to laugh at the slightest occasion, indicating a vacant, trifling character ; there is one who is full of affectation, whose mouth is moving in pretense of study, but whose eye is watching to see whether he is obsei-ved ; here is one who affects coarseness, who is abrupt and rude, whose manner indicates respect neither for himself nor others ; and there is a coward, who takes advantage of his teacher. Injustice may be done sometimes in thus forming an estimate of character from appearances. Yet, as a rule, we may distinguish intelli- gence, gentleness, and kindness from ignorance, coarseness, and brutality, by an inspection of the countenance. Habits of mind are stamped upon the face. This is true even of animals. The heart and mind educate the features to ex- press what they suggest. Anecdote. — There was an exhibition of the pupils of the Institution for the Deaf and Dumb, at Jacksonville, 111. After many curious and interesting illustrations had been given of the methods of training this class of persons, two of the most advanced boys were selected to convey ideas to each other by the changes of the face alone, without the use of the hands. They were placed about ten feet apart, facing each other. The hands of one were tied behind him, and to him were shown some words, written by a visitor on a What miiy we discover in these faces? May we do injustice in forming opinions solely on appearances? Are opinions and impressions the same? Can you judge of the character of animals by'their appearance? Give illustration. What is it that affects the countenance? How do deaf and dumb persons usually communicate? Give the illustration. M. M. — 17 194 SOCIAL LAW. paper, which he was expected to communicate to the other. He read the words, and then each looked the other in the face attentively. In a few moments the boy, who read the communication in the other's face, wrote it upon his slate, and handed it to the visitor. Curious to understand the method by which this was ac- complished, the following alphabet of emotions was furnished to explain it. A was represented by Admiration, B by Bold- ness, Curiosity, Devotion, Envy, Fear, Grief, Humility, In- credulity, Joy, Kindness, Love, Mirth, No, Obstinacy, Pride^ Quiet, Recollection, Scorn, Thought, Uneasiness, Vanity, Wonder, Xebec, Yes, Zany. The xebec is the name of a small boat and a vibratory motion of the body, as of a man standing in a boat, passing over the water, expresses the letter. It is seldom needed. A zany is a fool, and a silly expression of countenance suggests it. If the pupil were called upon to spell cat, he would do so by expressing Cu- riosity, Admiration, and Thought by his countenance. While we may not emulate these deaf and dumb boys in their training of the muscles of the face, we may at least educate our faces, that they be not repulsive. It is not claimed that any amount of training can change the forrti Of the features ; all that can be done is to let the countenance be the index of a kind, loving heart. Politeness requires that young folks shall learn to express the better emotions in their faces, and, above all, that they shall not frown or scorn, grin or simper, and thus give the impression to strangers that they are habitually cross or silly. The eyes, brows, and lips are the tell-tales of the affec- tions and passions, as it is written, "^ merry heart maketh a cheerful countenance" Kxplahi how you can spell your name in this manner? May we train our faces to express emotion? What will our face always indicate? Of what is the face the index? How shall young persons always try to appear? What are the better emo- tions? Name some of the bad ones. THE CULTIVATED VOICE. 195 CHAPTER XXXV. THE CULTIVATED VOICE. What a wonderful power the sweetly modulated accents of a fine voice exert upon the ear, and with what a charm they invest its fortunate possessor ! Good or bad impres- sions are made upon us, not only by what people say, but by the tones used in conversation. We feel attracted or re- pulsed by a person's voice before we have heard fully what he has to say. Habits of thought are indicated to a great degree by habits of expression, as he who is habitually ill- natured will give expression to his thoughts in ill-natured tones. Some young people have a fashion of drawling their words ; others speak with amazing rapidity : some de- liver their thoughts in a high squeaking key ; others utter short, low, growling tones. Some speak so soft that they are heard with difficulty, while others are loud, boisterous, and harsh. All these varieties of utterance indicate a want of culture. Good society demands that we make ourselves as agreeable as possible, and nothing serves to make a better first impression than a carefully trained voice. Po- liteness requires tiiat we speak clearly, distinctly, and always loud enough to be easily heard, without being boisterous and rude. A whispering style of expression is annoying ; a boisterous manner is vulgar. Sion. — The conscious possession of a power to restrain our feelings, to master our passions, to steady our What is the subject of Chapter XXXV ? What other way are impressions first made on strangers? ^Vhy do we estimate the worth of people by their voice? Is it always correct? How are habits of mind frequently indicated? What are some nf the modes of expression? What do they indicate? What does politeness re- quire in reference to the voice? Is it polite to speak in a low, indistinct tone, any more than in a boisterous one? What is meant by self-possession? 196 SOCIAL LAW. nerves, and to command suitable language for every occa- sion is invaluable. People differ in temperament. One is hasty, impulsive, and rash, likely to say and do that in ex- citement which afterv^ard may cause regret; another is, apparently, devoid of nervous sensibility, slow, heavy, tor- pid, never saying and doing the right thing at the right time ; a third is timid, shrinking, sensitive, unable from extreme bashfulness to appear w^ell. All these conditions of mind are unfavorable to success in good society. It is true that such habits are difficult to overcome, requiring time, pa- tience, and practice ; but that they may be corrected, no one can doubt. An easy, graceful, self-balanced behavior is attainable by everv' one w^ho will try earnestly and perse- veringly to acquire it. To illustrate the method of securing self-command, the foUowng suggestion is made to those who are quick to ex- hibit signs of high temper. Persons who are subject to fits of anger, usually speak in a high key and a loud tone. The surest evidence of self-control under such circumstances is to restrain the voice to the ordinary style of conversation. He who can do this is ordinarily safe from the danger of saying and doing angry, indiscreet things. The introduction. — In polite society it is customary for one person to be introduced to or made acquainted with another through the kindness of a mutual friend. Among good people an introduction is the guaranty of a good char- acter ; since it is fair to presume that no one w^ould bring a stranger into the company of his friends w^ho did not possess such qualities as would entitle him or her to their respect and confidence. It is said of the Swedes, who are a very polite and hospitable people, that one person introducing another becomes responsible for his good behavior, as if he How may it be attained? What diflerecces appear in different individnals? How may persons learn to restrain their tempers? What does a high, lond voice indi- cate ? ^Vhy are introductions necessary in good society. ^Vbat is said of the Swedes? THE CULTIVATED VOICE. 197 should say, " Permit me to introduce my friend ; if he cheats you, charge it to me." It is related of a Frenchman that, seeing a man drown- ing, he refused to render him any assistance, as he had not had an introduction, and could not violate his high sense of etiquette. The story, whether true or false, will show to any sensible mind that there are tiines when it is folly to observe nice points of formal politeness. "The true gen- tleman is sometimes quite as well known by the genial and sensible manner in which he waives, as he is by the thought- ful uniformity with which he generally observes proper etiquette." The same may be said of the real lady. Introductions may be made in person or by letter. . If personal, the gentleman should be introduced to the lady, the boy to the girl, the younger to the older of the same sex, and in general the person of less consequence or dignity to the greater. The form is not so much a matter of impor- tance, except that the names of the persons shall be pro- nounced clearly and distinctly. It is sometimes very em- barrassing for people to be introduced without distinctly hearing each others' names. If you wish to make Mr. Jones acquainted with Miss Brown, you may address her, " Miss Brown, permit me to introduce my friend, Mr. Jones." The lady and gentleman will bow to each other, each repeating the other's name. When gentlemen are in- troduced to each other, it is polite to shake hands, but it is not expected that a young gentleman and lady shall do so. An old lady or gentleman may offer the hand to one who is younger. Persons who shake hands should always remove their gloves, or make an apology for neglecting the courtesy. It is an evidence of great thoughtlessness and rudeness to What is said of the Frenchman? How is the true gentleman known? How may introductions be made? What is the rule for introduction? How should the names be pronounced? Why? Give the form of an introduction. Introduce a pupil to the teacher. What is said of shaking hands? What is said of the gloves? Why not squeeze the hand? 198 SOCIAL LAW. squeeze the hand of another with a grip like a vice. Such conduct is sometimes painful, as well as mortifying. When a letter of introduction is given, tlie envelope should not be sealed, as the person introduced may not wish to carry it unless he knows what it contains. That the re- ceiver may know the character of the letter, and the name of the person delivering it, before it is opened, there should be written on one corner, *' Introducing Mr. ." If the person introduced has any peculiarity of form or feature, it is exceedingly impolite to appear to notice it. It is bad enough to be unfortunate in having a defective eye, a crippled hand, or a club foot, without the additional pain of being an object of vulgar curiosity. It may be agreeaWe for Tom Thumb and the Irish Giant to be gazed at, especially as they are paid for it, but it is extremely indeli- cate to refer to the size, form, or personal appearance of those whom we meet. People generally are extremely sensitive in regard to their personal peculiarities, and we have no right to offend them. Language the medium of thought. — The fable relates that, "An ass, having put on a lion's skin, roamed about, frightening all the silly animals he met with, and seeing a fox, tried to alarm him also. But Reynard, having heard him attempt to roar, said : ' Well, to be sure ! and I should have been frightened too, if I had not heard you bray." The moral is very obvious. Vulgar persons may put on airs, and attempt to imitate well-bred people, but the coun- terfeit is readily detected in their language. Nothing so surely exposes ignorance and vulgar pretension as the im- proper use of words. It is becoming in those who aspire to be recognized as gentlemen and ladies to pay particular attention to the cul- How should the envelope of a letter of introduction be treated? What should you do if brought in contact with a cripple? Why? Is it polite to stare at any person? Why is it proper to stare at Tom Thumb? Should any reference be made to the size or form of any one, if peculiar? Why? What is the fable? What is its moral? How may vulgar people be detected? What is meant by good language? THE CULTIVATED VOICE. 199 tivation of accurate and elegant forms of expression. It must not be inferred that by elegant language is meant "big words" or stilted forms of speech. The best English is expressed by simple words in an easy and natural arrange- ment. The subjects of profanity and impurity have already been alluded to in Part I, as violations not alone of good taste, but also of the moral law. Indelicacy is often manifested by an affectation of purity. The woman who talks about the " limbs" of the table and the "bosom" of the chicken is unrefined, and exposes her- self to merited ridicule and contempt. "A young woman, with a number of others, who were injured by a railway accident, was carried to a hospital. The surgeon came around, and said to the young and fash- ionable miss : ' Well, miss, what can I do for you ?' Said she : ' One of my limbs is broken.' ' One of your limbs ?' said he. 'Well, which limb is it.?' 'Oh, I can't tell you, doctor, but it 's one of my limbs.' ' One of your limbs,' thundered the doctor, out of patience ; 'which is it — the limb you thread a needle with ?' ' No, sir,' she answered, with a sigh ; ' it 's the limb I wear a garter on.' The doctor attended to her, and then said : ' Young woman, never say limbs to nre again in a hospital ; if you do, I shall pass you, for when a woman gets so fastidious as that, the quicker she dies the better.' " The affectation of modesty and delicacy is easily discov- ered by the language. Such a pretense of refinement is disgusting to persons of good taste. But there is an oppo- site extreme of vulgar frankness that is equally to be avoided. Persons of good culture never offend, either by the rough- ness and coarseness of their language, or by the use of terms what is meant by bigf ■words? How is indelicacy often manifested? Wliat effect does an affectation of delicacy produce? Repeat the anecdote. Why should the doctor reprove such a person? Are such people really modest? Why? What does fastidious mean? How is the affectation of modesty discovered? Is real coarseness at all preferable to affected modesty? 200 SOCIAL LAW. that clearly discover the immodest ideas that are passing in their minds. Slang. — Slang is defined to be, " Vile, low language : the cant of sharpers or vulgar people." A lady of good taste thus speaks of this kind of intercourse and of those who indulge in it : " But habitually to use slang, and know it, is a sign of coarse association, or poverty of language, or a gross mind, or a bad heart." A book might be filled with cant phrases which are in use in various parts of the coun- try among the illiterate and vulgar. Such a publication would only be valuable as a means of bringing more forci- bly to the minds of those w^hose language is generally good the use of some w^ords or phrases which they have uncon- sciously adopted. As some persons use profane language without really intending to swear, simply from force of habit, so they may, without reflet tion, adopt such expres- sions as " I '11 bet," " You bet," " Dry up," " You 've barked up the wrong tree," '' He 's in a bad box," " He made tracks," "He forked over, "It's mighty nice," "I'll be blowed," etc., etc. As correct habits of conversation are generally formed in youth, this subject is commended to the attention of such as desire to excel in all the qualities that distinguish well-bred people. Define slan^. What does a lady say of the use of slang? Are -we always con- scious -when -we nse slang? How shall -we be cnred nf such a habit? Why is it desiiable to cine it? Alay -we unconsciously adopt forms of speech that are inele- gant? Do refined people indulge in snch language when it is pointed out to theni? In -what society may we leam slang? In what society is it never ased? When arc correct habits formed? CONVERSATION. 201 CHAPTER XXXVI. CONVERSATION. People of cultivated minds enjoy each other's society in proportion as they are able to receive and impart instruc- tion. Ignorant persons talk, and chatter, and simper, but those who possess intelligence engage in conversation. Be- tween these classes there is a very wide difference. The owl is more likely to be esteemed wise, on account of his silence, than the parrot by his extreme loquacity. Subjects of COnyersation. — Politeness requires that the subjects of conversation be selected with reference to the tastes of the company. That which is interesting to one may afford no pleasure to another, and it is rude to inflict a disagreeable topic upon any one. We should be unselfish, and adapt ourselves, if possible, to the tastes and wishes of others, that they may have a chance to converse as well as to listen. People often win friends by being able to listen gracefully and patiently. Egotism to be avoided. — Be careful not to make your- self the topic of conversation. Your joys and sorrows, griefs and fears, exploits and experiences may be .very in- teresting to you, but possibly not to your acquaintances. If there be anything interesting in your personal history that others desire to know, it may be imparted with such a What is the subject of Chapter XXXVI ? What is the difference between talk and conversation? Why is the owl the emblem of wisdom? Of what is the parrot the emblem? What kinds of subject should be selected for conversation? How do people sometimes make friends? Should we make ourselves the subjects of conversation? Why? 202 SOCIAL LAW. degree of modesty as good taste requires. Above all things, never attempt to exhibit your learning for the sake of show- ing yourself. You may be vastly more learned than the company, but any anxiety on your part to make it manifest would be justly esteemed an offense. If the company is desirous of knowing your opinions upon any subject, or of securing your advice, it is proper that you should accede to Iheir request. Discussion.— In social company avoid, if possible, all discussion with those with whom you may not agree, espec- ially of politics and religion, as your differences are probably too decided to result in a conversion of either side ; better choose some more profitable topic, in which your disagree- ment is less marked and more readily reconciled. If a mem- ber of any particular religious faith makes the fact of such membership known, you can state the denomination or sect to which you are attached, if any, and thereby prevent any- thing being said which may cause offense. If a discussion appears distasteful to the company, seize the first opportunity to change the subject for one that will give more satisfaction. There are some persons who seem to be so constituted that they can never receive a simple statement without manifesting a disposition to doubt and discuss. They want everything proven. Such persons render themselves very disagreeable, since they do not seem willing to give their assent to anything. Such a habit of disputing is rude. Always argue for truth rather than for a victory. Attention. — Polite people always look the person, to whom their conversation is addressed, in the face, and he, to appear respectful, must look directly at the speaker. It is Should we parade our learning? Why? What may we do when our opinions arc asked? Why avoid discussion in company? Why not discuss relig^n and poli- tics? ir a subject is not agreeable, what is to be done? Is it polite to dispute? \Vhat shall we argue for? What shall we do when people address us? Why is it a slight to appear inattentive? CONVERSATION. 203 very unbecoming in any one to appear inattentive, even if he is hearing closely all that is said. Such appearance may justly be regarded as a slight. " True politeness," says some one, " consists in making everybody happy about you ; and as to raoi-tify is to render unhappy, it can be nothing but the worst of breeding." Secrets. — If you are in possession of any knowledge that you do not wish generally known, do not impart it to any person. It is only safe, absolutely safe, as long as you keep it. Be exceedingly careful in the selection of those whom you would make your confidants, if you must have somebody to help you preserve your secrets. As a rule, the truest, safest, and best confidants are the mother, father, and teacher, for the reason that they, above all others, are best qualified to impart true sympathy and wise counsel. Exer- cise great prudence in permitting others to make you their confidential friend. It may appear very complimentaiy to be chosen to help keep other people's secrets, but it may become a very disagreeable honor. It is generally safe to decline to be the repository of anything which you are not at liberty to use or repeat at your discretion. If your friends can not trust you that far, they should not endeavor to im- pose a burden which they find is too heavy to bear alone. Intrusion. — Do not intrude upon those who appear to be engaged in any conversation which they may be unwill- ing for you to hear, nor seek to know the topic, as it may not be agreeable for them either to communicate it, or to appear rude by refusing. Never listen to overhear conver- sation that is not intended for your ear. Eavesdroppers rarely hear anything pleasant of themselves. Of what does true politeness consist? If you have a secret, what should you do with it? Why is it dangerous to impart your secrets to others? Who make the safest confidants? Is it safe to be the keeper of others' secrets? How shall we avoid being tlie confidants of others? Why is it impolite to intrude when others are talking in secret? Why are eavesdroppers detestable persons? 204 SOCIAL LAW. Whispering in company. — It is exceedingly unbecoming in persons to whisper in company, since it is not unreason able to suppose that some one present is the subject of their comments. Every one has reason to be offended by such conduct. Nor is it polite to laugh when the company is not aware of the cause. If there is some mirth-provoking joke to tell, let all have the pleasure of the laugh ; but if the joke be inappropriate for the company, it should be reserved to some more suitable occasion. Intermption of conyersation. — It is not polite to inter- rupt a person in speaking, without his consent. If he mis- states what he supposes is a fact or a truth, do not deny it roughly or coarsely, nor in such a way as to wound his self- love, but rather convince him, if possible, that he is in error. Never arouse the prejudice of an individual whom you wish to convince. It is also a great rudeness to attempt to assist a person in expressing his ideas by suggesting words, for the inference is that you think him incapable of carrying on his share of the conversation, and that you wish to help him. National vanity. — Foreigners who come to our land find a great many things better, and some which they think are not so good, as those in the countries of their birth. It is natural that they should love their old homes, and that they should criticise many things in the new ; but it is a sign of great weakness in any American to take offense at such criticism. Nor, on the other hand,^ should Americans wound the feelings of those who come from abroad by unkind and unfriendly allusions to their manners, customs, or language. It is uncivil. It is also rude to smile at the inaccuracies of a foreigner's language. If he does not speak English as ■\Vhy is it impolite to whisper in company? Why has the company a rig:ht to be ofTended? If there is a proper joke to tell, what shall we do? Why is it impolite to interrupt a person in speaking? How shall we correct an error or misstatement? May we assist another to express his ideas? Why should we not take offense at the criticism of foreigners? Should Americans offend foreigners? Shall we smile when a foreigner does not pronounce well? CONVERSATION. 205 well as he might, he certainly does as well as he can, and it is extremely impolite to appear to be amused by his blunders. Witticisms. — "Never say an ill-natured thing, nor be witty at the expense of any one present, nor gratify the in- clination, which is sometimes very strong in young people, to laugh at and ridicule the weaknesses or infirmities of others, by way of diverting the company." Those who are fond of exercising their wit at the expense of others, as a general rule, are extremely sensitive to ridicule themselves, and are very quick to' take offense. Such persons should constantly be on their guard, that they may neither wound others, tior suppose, imnecessarily, that others intend to wound them. Wit is a very dangerous instrument. Unless handled with extreme prudence, it is injurious alike to the one who uses it and to tlie one who is made to feel its sting. Witty persons rarely have very warm friends, as a man may forgive a blow, but rarely can forget that he has been made the subject of ridicule. ' Noise not argument. — Persons should remember in con- versation that noise and assertion are not sense and argu- ment. If they would command respect, it must be by courtesy. To call hard names, therefore, or use offensive epithets, does not indicate the wisdom or the good taste of the speaker, nor give force to his reasoning. Truth not always to be spoken. — ^Nothing but the truth should be uttered. Coarse, uncultivated natures sometimes delight to say an unkind thing, and then defend their rude- ness by affirming its truth. It may be true that a man's son is a thief, or that his wife is insane ; but that is no reason why he should be reminded of it unnecessarily. It is bad ' Maywe be witty at the expense of others? Why? Why arc witty people usually very sensitive? Why do witty persons have few friends? Why is it hard to forgive a jolce? Is it right to say hurtful things simply because they are true? 206 SOCIAL LAW. enough that it is true, but we have no right to add to his suffering by putting him in mind of it. Nor should we ever say anything for politeness that w^e do not mean ; better not speak at all than convey an impression which is not the truth. It does not follow that when you meet an acquaint- ance you must say : " I am very glad to see you," when you are not ; nor, on the other hand, is it necessary to say : " I am not very glad to see you," although it is truly the fact. Never be coarse and rude ; but never, as a pretense of polite- ness, permit yourself to say what j'ou do not mean. Such conduct is " hypocrisy," of which no member of good so- ciety should be guilty. Correction of speech and pronnnciation. — We have already alluded to the subject of bad English, as used by a foreigner. Never presume to correct the pronunciation or false syntax of those w^hom you meet in company, unless you are upon the most familiar terms, and even then it should be done with extreme delicacy and in private. To persons who are older, such rudeness would be extreme. A gracefn] no. — Sometimes it becomes the duty of every one to do or say something in opposition to the interests, views, or pleasure of his friend, or to decline to accede to his requests. When such an unpleasant occurrence arises, the refusal should be made kindly and gracefiilly. Very often it is extremely difficult to say no, but there are so many instances when it is necessary, that every jjerson should learn to say it, so that, if possible, it should not offend, and at the same time should carry the conviction that it is useless to attempt to get any other answer. To be able to refiise a favor gracefully is a very desirable accomplishment. Is it right to say an nntmth for the appearance of politeness? Does trnthiiilness require people to be rade? AVhat is hypocrisy? Shonld we correct bad English or pronunciation in company? If done at all, liow may we do it? How should we endeavor to give a refusal? When may it be necessary to say no? Is it polite to tease a person to change his mind? BEHAVIOR ON THE STREET. 207 CHAPTER XXXVII. BEHAVIOR ON THE STREET. Young people often seem unconscious of the fact that their behavior on the street attracts the attention of older people, and impresses them with favorable or unfavorable ideas of their character. We have already alluded to the modesty that should be illustrated by the "street dress," in Chapter XXXIII. The same propriety should govern all street behavior. Polite people never do anything on the street to attract attention ; they should neither talk in a loud, bois- terous manner, nor laugh uproariously. Conversation that is so noisy as to attract the attention of the passing crowd is either the result of ignorance or of a petty effort to secure a little vulgar notoriety. The rights of the sidewalk. — It is not courteous for young persons of either or of both sexes to have long con- ferences on the street, as thej' may obstruct the sidewalk, and at the same time excite both critical and unpleasant re- marks. Every person is entitled to his share of the side- walk, and this right should always be respected. It is only the rude, low-bred woman and the blustering bully that assert their vulgarity by refusing to give the half of the pave- ment. As a gentleman or lady can never afford to come in collision with such people, it would be better they should even leave the sidewalk than be jostled. To assert our real or fancied superiority by depriving others of their rights is rude and vulgar. What virtue should young people always illustrate by their dress and manners on the street? How do polite people act on the street? How should they converse? Why not stand long on the street to talk? What are our rights on the sidewalk? Is it worth while to quarrel about the sidewalk? Why? 208 SOCIAL LAW. Persons passing. — When persons pass each other on the pavement, they should observe the same rule that drivers do on the street, in order to avoid the inconvenience and danger of a collision. Each should keep to the right. When a gentleman and lady walk in company, he should walk at the lady's left, in order to prevent those passing from running against her. There is no necessity for the gentieman to change his position at every corner, in order that he may be on the side next the street. She will be pro- tected better if always at the gentleman's right. Persons walking in company should always keep step together. Street crossings. — ^When a gentleman and lady cross the street in company, and the crossing is narrow^ and muddy, requiring them to go singly, delicacy requires that he should precede her, for the same reason that he should be the first to go up stairs and the last to come down. Friends meeting in the street. — Persons should not be so engrossed in conversation as to pass their friends upon the street without notice, if it only be a slight inclination of the head and a pleasant smile. Serious offense may be unwit- tingly given to those whom we should have recognized, but seemed to forget. Such apparent neglect is very trying to the self-love of sensitive people, and may be mistaken for intentional rudeness. Washington's politeness. — "Captain Stephen Trow- bridge, the oldest male inhabitant of Milford, N. H., tells the following incident of Washington's visit to that village in 1790 : While the latter was walking about the town, at- tended by a number of his officers, a colored soldier, who had fought under him and lost a limb in his service, made How shall persons pass each other? On which side oT the gentleman should the lady walk? Why? How should persons walk together? How shall a lady and gen- tleman cross the street? In what order shall they ascend and descend the stairs? Is it polite to pass an acquaintance without recognition? How may we offend sensi- tive people? What is the anecdote of Washington? BEHAVIOR ON THE STREET. 209 his way up to the general and saluted him. Washington turned to this colored soldier, shook hands with him, and gave him a present of a silver dollar. One of the attend- ants objected to the civilities thus shown by the President of the United States to such an humble person ; but Wash- ington rebuked him sharply, asking if he should permit this colored man to excel him in politeness." The veil. — When a lady appears on the street with a veil over her face, it may sometimes be a sign that she does not wish to be recognized, and an acquaintance may pass her as a stranger, without either giving or taking offense. If the lady, on approaching, shall remove her veil, it indi- cates that she wishes to be seen and known. Street recognition. — Young people should always be prompt to acknowledge the politeness of those who notice them. They should never speak to their superiors first, as it might be construed as a mark of pert familiarity, but when a lady or gentleman wishes to salute thein, they should re- spond with a pleasant " good morning " or " good evening," as the case may be, accompanied by an agreeable smile. It is expected that a lady will always recognize the gentleman first ; a girl the boy ; and, as a rule, the superior the inferior in age or station. '^ The polite bow. — When young men or boys meet their superiors in age and station, or those of the other sex who recognize them, they should always lift their hats politely, and make a respectful bow. This salutation is very grace- ful, and ought not to be omitted. If a boy passes a gentle- man, and the latter indicates by his eye that he intends to speak, the boy, if on the right, should lift his hat with his What principles does it illustrate? What does the veil indicate? Shall we notice ft lady -with a veil? Why? Which should speak first on the street, the superior or the inferior? Why? How should the inferior respond? Who speaks first, the lady or gentleman? The boy or the girl? When boys are recognized, how should they act? How shall -they make a bow? M. M.— 18 210 SOCIAL LAW. right hand ; if on the left, with the left hand, and make a slight inclination of the head. There is sometimes a false idea of personal independence among boys, which prevents their making a polite bow, or giving a civil reply ; but it is a very vulgar independence that disregards the laws of good manners. Smoking in company. — In some parts of the country, gentlemen are never seen smoking on the street, and it would be well if the rule were universal ; but there is no exception to the rule that prohibits gentlemen, everywhere, from smoking when in company with ladies on the street. Even if the lady assures him that smoking is not offensive, he has no right to presume on her forbearance in that manner, and give the impression to those who pass that they are both devoid of the culture exhibited by well-bred people. The graceful gait. — The manner of walking is a matter of more importance than some might suppose, without re- flection ; and yet the impressions that we derive from seeing a stranger walk are not w^ithout their significance. A gen- tleman never puts on a pompous manner, and a lady never struts. The style of walking should be easy and graceful. The toes should be turned out slightly, the step should be firm, decided, and moderately long. A slouching, irregular, unsteady gait is very ungraceful, while the mincing, wrig- gling, affected style adopted by some women is as uncom- fortable to themselves as it appears ridiculous and unnatural to those who see It. Dr. Dio Lewis, in his charming book, " Our Girls," gives a rule for elegant carriage tliat is worth practicing. He says : " Whoever carries the chin close to the neck is all right from top to toe, and will walk well." There seems to be philosophy in the suggestion, for if the Is it true independence to disregard the rules of politeness? What is the rule in reference to smoking? Is it important to learn to walk gracefully? Why? What is meant by strutting? How shall the toes be directed? Describe the step. What shall be said of wriggling? Give Dr. Lewis's rule for graceful walking. Why is this rule a good one? BEHAVIOR IN CHURCH. 211 chin lies close to the neck, the head will be erect, the shoul- ders back, and the chest full. The recipe is worth a trial. In walking, the breath should be inhaled through the nose, and not by the mouth, which should be kept shut. The " un- educated mouth" is one of the indications of bad breeding. CHAPTER XXXVIII. BEHAVIOR IN CHURCH. It is presumed that young people know and are willing to respect the usages of the church which it is their custom to attend ; but as it may not be so clear what politeness re- quires of those who visit churches of other denominations, a few words may not be inappropriate upon the subject. As has already been indicated in Chapter XXVI, the right of worship is one of the inalienable rights of every man, and it is one of the glories of our republican government that it assures to every man the full enjoyment of this right in the erection of houses of worship, and in the exercise of any forms of religious service. Differences in worship. — There is a marked difference in the forms of worship in the synagogue, the cathedral, the church, and the meeting-house, and if the Jews, the Catho- lics, the Episcopalians, or the Friends will open their doors, that we may witness their ceremonies, the least that we can do in accepting their invitation is to behave in a becoming How shall the breath be inhaled in walking? What is an uneducated mouth? What is the subject of Chapter XXXVIII ? Why are suggestions made on this subject? What is our duty if we visit the religious services of those who differ from us in faith? Why? 212 SOCIAL LAW. manner. No more serious offense can be committed than to show disrespect to any person's religious faith, especially in the house dedicated to the worship of God. As our at- tendance there is an entirely voluntary matter, we shall be inexcusable if we injure the feelings of any by an apparent disregard of the sanctities of the place. Functaality. — ^Mrs. Chapone was asked why she always went so early to church. " Because," said she, " it is a part of my religion not to disturb the religion of others." Ap- preciating this idea, we should be punctual to the hour ap- pointed for the services to commence, or, if by accident, we arrive too late, we should wait at the door during the open- ing exercise, and enter when there is a change in the service. A respectful entrance. — The entrance to the church should be in as noiseless a manner as possible, and with as little clattering of shoes or rustling of dresses as can be made. Such exhibitions as are sometimes given of new fashions by those who enter late provoke criticisms, not only unsuitable to the time and place, but also very uncompli- mentary to the exhibitors. Refined people never display such extreme vulgarity. If we are not acquainted with the usages of the place, an officer or person appointed for such duty will conduct us to a suitable seat. If inTited to follow him, w^e should do so, taking the place he assigns, and thanking him quietly, at least by a smile, for his courtesy. Cleanliness in church. — It is the custom of the Turks, when they enter a mosque, which is a Mahomedan place of worship, to take off their shoes, that the sacred place may not be defiled. There are those in this land who, when they enter even their own church, not only do not remove their Why is it insulting to behave badly in church? What was the remark of Mrs. Chapone? If late at church, how shall we act? How shall we enter? When the usher takes us in charge, what shall we do? How do the Turks enter their most^oes? How should Christians enter their houses of ^vorship? BEHAVIOR IN CHURCH. 213 shoes, but fail also to clean off the mud that adheres to them. A decent respect for the usages of good society might prompt such people to practice the external rules of politeness, even if no higher motive should influence them. The same lack of culture is manifest in those who enjoy the luxury ( ?) of to- bacco chewing during the church service, and use both pew and aisle as a great spittoon, to the intense disgust of those who love cleanliness ; to the annoyance of such as possess a refined taste, and lo the mortification of those who ven- erate the place dedicated to the service of Grod. Conduct in church.. — If the services are such that we may properly join them, it is our duty to do so. It is rude to sit when the congregation stands, unless we have some con- scientious scruples against standing. If there be anything strange or peculiar in the ceremonies, it is the grossest rude- ness to express any marks of disapprobation or contempt by talking or laughing. Such misconduct is inexcusable. Nor is it proper to read a paper or book during the service, as it appears disrespectful to the minister, the choir, and the con- gregation, by an implied indifference to the sermon and the services. Do not appear to be inattentive, nor look at your watch, noryawn,nor sleep, nor be in an unbecoming haste to leave when the exercises are over. Unless sickness or some im- perative call compel you to leave the house, you should re- main until the close of the service. When the congregation is passing from the house, do not crowd and jostle, as if you were in a hurry to leave. Be calm, decorous, and digni- fied. If a young gentleman, and you bave a lady in charge, do not stand outside the door till she arrives, but accompany her inside to the door. If a lady, you should refuse to be es- corted by one who waits outside for your appearance. Is it respectful and polite to use tobacco in churcli? Wlien shall we join the serv- ices? Shall we indicate an approval or disapproval of the services? Why? What is it improper to do in church? Is it polite to leave the house during; the services? How shall a young gentleman act who escorts a lady? Is it polite to wait outside? How should a lady act toward one who will not escort her in the house? 214 SOCIAL LAW, CHAPTER XXXIX. BEHAVIOR IN THE CONCERT OR LECTURE ROOM. When we buy a ticket to a concert or lecture, we pur- chase a right to all the enjoyment the entertainment affords, subject, however, to the restriction that we do not interfere with the rights of others. We may secure a reserved seat, but have no right to go in at such a time or in such a man- ner as to disturb others after the exercises have commenced. If the seats have not been reserved, those who come first have the choice. The tardy. — It is not uncommon to see men and women enter the hall after the exercises have begun, who seem ut- terly ignorant of the proprieties of the place, or indifferent to the rights of all present. Oftentimes they take no care to come in gently, and manifest no desire, apparently, to avoid the disturbance their entrance occasions. It is such women that push up far to the front, and stand at some gen- tleman's side, who has come early and secured a seat, in the expectation that he will surrender his place. Gentlemen are thus sometimes deprived of their rights by the coarse manners of an unfeeling selfish woman, who has not even the politeness to acknowledge the courtesy. A lady should feel a great reluctance in depriving an ac- quaintance, and much more a stranger, of a seat to which she has no claim. Any gentleman who surrenders his seat under such circumstances does it out of pure gallantry, and What is the subject of Chapter XXXIX ? What rights does the purchase of a ticket give us? Have others a right to disturb us? Have we any rights that others have not? Have we a right to come late? How do rude people act? Has a woman a right to a choice seat when she comes late? If a genUeman gives her his seat, how should she act? THE CONCERT OR LECTURE ROOM. 215 any lady who receives such a favor should feel under special obligations, and promptly return her thanks to the donor. The neglect of such an acknowledgment is a mark of very bad breeding. The talkatiTe and restless. — The signs that distinguish rude pupil§ in school are the very same that mark the impo- lite at the concert. They talk and chatter and simper, to the intense disgust and annoyance of the really discrimi- nating and intelligent portion of the audience. Well-bred persons pay more respect to the rights and feelings of their neighbors than to indulge their own selfishness in that man- ner. The cracking and eating of nuts, and the nistling of fans, programmes, and dresses are all exhibitions of thought- less rudeness, and are unbecoming in a place devoted to lit- erary or musical culture. The opening. — ^Young folks, on such occasions, are some- times excited. They lose their self-possession, and become impatient for the exercises to begin. Feeling in this condi- tion, they offend against good taste by whistling, cat-calling, and shouting. Such exhibitions of vulgarity do not distin- guish refined and polished people, and always give offense to the better and more cultivated portion of the audience. Approbation. — If the sentiments of the speaker-or per- former are agreeable, we may approve them by the clapping of hands for his encouragement, but if they do not meet our approbation, we need not offend others by hissing or giving other evidences of disapproval. We must bear in mind th;it every man and woman has a right to express opinions in this country, and if we do not like them we are not com- pelled to hear them ; but if we go to learn, it is our duty to How do rude people act during the exercises!* Do bad school habits lead to im- politeness elsewhere? How do well-bred people act in this respect? How should young people act before the exercises commence? How shall "we approve the exer- cises? If we can not approve, have we a right to offend by our disapproval? Why? 216 SOCIAL LAW. listen patiently and forbearingly. Stamping is a very objec- tionable form of applause, since it usually raises a dust, that is very disagreeable to the audience. Going oat. — It frequently happens in concerts and other entertainments of a similar character, that the programme is divided into two or three parts, in order to rest the per- formers, or to give the audience an opportunity to talk and shift their seats. This relaxation is enjoyable in proportion as the attention has been closely riveted upon the perform- ance. At such times it is very bad taste for young men to get up and leave the room. The impression will be left on the minds of many that they are going out to get some stim- ulus, which will enable them to endure the remainder of the programme. If the conjecture is true, it is not to their credit that they can not sit a few hours without drinking ; if untrue, the appearance of such indulgence will be pre- vented by their retaining their seats. Company. — It is one of the rudest breaches of politeness for a lady to intimate to a gentleman that she would be pleased to have him escort her to any public entertainment, especially where tickets are to be purchased. Such conduct would place her under a very unpleasant sense of obliga- tion, and may be the cause of much embarrassment to the gentleman. He may have other plans which will be dis- turbed by such an invitation, or, if he be in limited circum- stances, the loss of the money may prove a serious inconven- ience. If he gives the lady an invitation, it rests with her to accept it, or respectfully to decline. No young lady will accept such politeness without the approbation of her family and friends, since it is probable that they have better opportunities of knowing whether all why is stamping objectionable? Why is the programme divided? Why should young men not go out? Is it polite for a lady to hint to a gentleman to attend her? Why? Why is it well for a young lady always to consult her friends before ac- cepting an invitation? THE CONCERT OR LECTURE ROOM. 217 the circumstances are suitable. Before the liour appointed, the young gentleman should call at her residence, when she, anticipating his coming, should be ready, without delay, to accompany him. Sometimes young ladies are very incon- siderate. Although they are aware they will be called for, they postpone their preparation until it is so late that they lose much of their pleasure in their hurry, or mortify their friends by coming late. If a lady declines to accompany a young gentleman, she should not mention it under any circumstances. It is very unbecoming, when he is so polite as to offer her a kindness, that she should add an insult to the refusal by telling it. A real lady is never boastful of her ability to win admiration, and, much less, should she be willing to triumph over those whose attentions she has declined. On entering the place of amusement, the gentleman should precede the lady, secure a seat for her, and not let her hunt one for herself. It is ex- tremely indelicate for a lady ever to suggest that a gentleman should make a purchase of any luxury, as fruit, nuts, or re- freshing drink, although it would be proper to request him to procure a glass of water. The latter, generall}', could be easily obtained by a little personal effort, which he would gladly make ; while the former might cost what he could ill afford to spend. The return. — When the exercises are over, the gentleman should accompany the lady to her home. If the hour is suitable, the lady may invite him into the house ; but, if it is too late, she should say, very frankly : " It is too late to invite you to come in, but I shall be pleased to have you call again." It is very unbecoming for young people to Why should the young lady always be ready at the time appointed? If a lady declines an invitation, why is it impolite to mention it? Has a lady a right to wound the feelings of one whom she may 'hot admire? Does a lady ever boast of her ad- mirers? M'hy should the gentleman always secure the lady a seat? Should a lady suggest the purchase of any luxury for herself? May a lady ask for a glass of water? When may the lady invite the gentleman into her house? M. M.— 19 218 SOCIAL LAW. stand at the gate to converse, and may give rise to unpleasant remarks. No young lady can be too careful to prevent the appearance of any familiarity that may not seem to be sanc- tioned by her parents and friends. If the gentleman enters the house, he should be too prudent to prolong his stay be- yond a proper hour, and thus "wear out his welcome." Such thoughtlessness may interfere very seriously with the arrangements of the household, and prove a real trespass upon the time and good nature of the lady herself. CHAPTER XL. GALLANTRY. One of the distinguishing features of our times is the re- spect that is shown to woman. The lowest civilization exhibits the female as degraded and oppressed ; treated like a beast of burden, and made entirely dependent upon man ; while the condition of society in which we live is made re- markable by the fact that she is recognized as the equal of man, socially and religiously, and fit to be his trusted friend and counselor. Her claims to the best education are re- spected, so that she may become intellectually as great as her industry, her capacity, and her ambition will allow. There is no limit to woman's influence for good or evil. What she is fitted to do she may accomplish, and ever}' day her ability is demonstrated in new and hitherto untried fields of exertion. Is It polite or prudent to stand outside? How long may a gentleman remain? What is the subject of Chapter XL? What distinguishes this age from former ages? What is the condition of woman with us? What is said of the education of women? GALLANTRY. 219 Home. — The place above all others in which woman's inspii'ation is happiest and best is as wife, mother, sister, or friend, at home. It is there in these relations that we learn to know her best and love her most. For young men to reverence the sex is but to pay a tribute of love to the influ- ence of their own mothers. The highest compliment that can be oflered a young man is that he is a tender, devoted son and brother, and the worthiest sentiment that can be uttered in praise of a woman is that she inspires a son or a brother with such respect and affection. The roughs. — There is a class of young men who affect a contempt of the female sex ; w^ho speak disrespectfully of tlieir mothers, and treat their sisters with derision. The condition of such persons is not to be envied, as they are losing the happiest, purest, and most elevating influences of life. A brother and sister whose ages are nearly equal should always associate together. It ought to be a matter of principle with them that one should never accept a social invitation which had not been extended to the other. Each will be a protection and an assistance to the other. Each should defer to the other's comfort, convenience, and tastes. Common interests and desires would make such companion- ship a source of constant and unfailing happiness. Happy the brother who has a gentle, kind, devoted sister, whose confidence is his safeguard, and thrice happy the sister who can command the affectionate attention of an honorable and virtuous brother. The gentleman. — A gentleman is always distinguished by his respectful attentions to women. He never utters a word concerning the sex which his own mother would blush Where is the place in which woman's influence is best felt? What is the highest compliment that can be paid a young man? "What to a woman? Who are they who speak disrespectfully of women? How should a brother and sister treat each other? Why? What influences may brother and sister exert over each other? How is a gentleman always distinguished? In language? In manners? 220 SOCIAL LAW. to hear, and he never willingly listens to anything that an honorable man would be ashamed to speak. He has no slights for the aged grandmother, whose eyes are dim, whose steps are feeble, and whose hands are weak. No rude jest escapes his lips in ridicule of the decaying beauty of a maiden aunt. He feels that he should be the protector and friend of those who are weak and helpless. His gallantry does not consist in dancing attendance upon his own par- ticular friends for a selfish gratification, to the neglect of every one beside. The hoiden. — The hoiden is defined to be a rude, rough, romping girl. The term will apply to such as are not re- strained by the rules of polite society to be courteous and civil, but are continually planning and performing unmaid- enly actions. A kind of independence which asserts itself in always doing right, is not the kind that charms the hoiden. She delights to indulge in violations of propriety, which sometimes shock and always annoy her more discreet com- panions. Such a character is not the one that wins com- mendation, much less admiration and respect, from good society. Young men may appear to enjoy her company, but she can never be regarded with that high esteem which arises from confidence in her modesty and reliance upon her good The prude. — The prude is defined to be a female of ex- treme reserve, who affects peculiar delicacy and coyness of manners. This character is cold, dignified, and unsociable ; always fearful of compromising her reputation ; always sensitive, censorious, and apt to misinterpret the words and actions of others. It is difficult to determine which is the least entitled to respect, the hoiden or the prude ; both are unlovely and unwomanly. What is a hoiden? How does she act? Does such a person win respect from any one? Why do young men appear to enjoy her company? Do they regard her with esteem? What is a prude? What is the difference between the hoiden and the prude? GALLANTRY. 221 The sociable. — The place above all others in which these peculiar and striking phases of character are manifested is in the sociable or small party. The excitement incident to such an assembly tends to exhibit the natural dispositions of each individual. Some, and this applies to both sexes, are noisy, rude, thoughtless, and inconsiderate ; vfhWe others are cold, formal, and constrained. To neutralize these diversi- ties, and enable all to contribute to the enjoyment of the oc- casion, games and amusements of all kinds are brought into requisition. Indoor recreations. — The subject of amusements has already been considered in Chapter XXII. There is a great diversity in the forms of recreation which may be enjoyed by the young indoors. Some of these are ingenious, amus- ing, and instructive. Every one in the company should join in any diversion which does not violate his conscience or his sense of propriety. Any play that is rough and rude, in which there is danger of injury to persons, to furniture, or to clothing, ought not to be tolerated in the house. Such exercise is for the open air and the lawn. That amusement which permits any improper familiarity between the sexes is not in good taste. If the game requires the boys to catch, and struggle, and wrestle with the girls, or even to put their hands upon their persons, or to kiss them , it is of very doubt- ful propriety. Such freedom is not consistent with that re- spect which the sexes should cultivate for each other. Familiarity. —No girl should permit a boy to be so fa- miliar as to toy with her hands, or play with her rings ; 1o handle her curls, or encircle her waist with his arm. Such impudent intimacy should never be tolerated for a moment. No gentleman will attempt it ; no lady will permit it. ■ How is character displayed at the sociable? Why are g^ames and plays intro- duced? What games are unsuitable for indoors? AVhat is said of boys and girls wrestling? Can boys and girls respect each other when they permit such improper familiarity? How must a girl conduct herself to be respected? Should a gentleman ever lay his hands familiarly upon a young lady? 222 SOCIAL LAW. The witty reproof. — That was a witty reproof adminis tered to a thoughtless young man by a young lady. As they were sitting together on the sofa, he carelessly extended his arm upon the back of the seat behind her. "Does your arm pain you.'" said she. "Why, no," he replied; "but why did you ask.'" " I thought it must pain you, for I ob- serve it is badly out of place." CHAPTER XLI. HINTS FOR VISITING. Courtesy to strangers. — When strangers enter a com- munity, either to make a visit or to secure a home, politeness requires that those who desire to make their acquaintance shall manifest their disposition to be sociable, by giving them the first call. The moral law, no less than the social, re- quires that we shall treat them with courtesy and kindness, as it is written, '■'■Be not forgetful to etitertain strangers." As a general rule, nothing is more grateful to a person of refinement, in a strange place, than to receive evidences of kind consideration and friendly regard from those into whose midst he is accidentally thrown. When a call is made upon a stranger, he or she should be politely invited to return the compliment, which should be done at the earliest conve- The formal call. — It frequently happens that persons have a long list of acquaintances, with whom, on account Give the anecdote. How was the g^entleman's arm out of place? What is the subject of Chapter XLI ? When strangers arrive, how should they be treated? Who should make the first call? What does the moral law command? How should we feel, if we were strangers, to receive attention from those we had not known? How shall strangers act when called upon? HINTS FOR VISITING. 223 of the pressure of domestic cares, or other important busi- ness, which demands the greater part of their time, they can not be on terms of intimacy, and yet who desire to cultivate their friendship by the exercise at least of a formal socia- bility. In order to accommodate this social necessity for recognition, it is the custom to make brief visits or calls, at such times as are convenient, upon those with whom we are accustomed to associate. As the call is necessarily short, it is not expected that ladies shall remove their bonnets or shawls. When calls of this kind are made, and the same may be said of all visits, the visitor should always enter at the front door, but never until after giving a warning by the knocker or door-bell. The degree of intimacy which would justify the violation of this rule, and especially an entrance without the use of the knocker or bell, should be very clearly established. Such intercourse is too unceremonious to base upon it any reasonable expectation of permanence, since, " Too much familiarity breeds contempt." When the summons is answered by the opening of the door, inquiry should be made for the person or persons in whose honor the call is made ; if they are not in, or circum- stances prevent their appearance, the caller may leave a card, upon which his or her name is written, which shows that the call has been made. If cards are not prepared, a verbal message may be left, though it is less likely to be delivered. In such cases, the card or the message stands instead of the call. When calls are not returned, it is understood that even a formal sociability is not considered agreeable. The social Tisit. — The call is a visit of ceremony among acquaintances, but the social visit is the informal meeting Why are formal calls made? Is it expected that ladies making calls shall remain long? "Why? At which door shall we enter a neighbor's house? Why shall we knock or ring? What is the meaning of the proverb, " Too much freedom breeds contempt?" Wlien shall cards be used? Why? What is understood when the call is not returned? What is the diflference between a call and a social visit-* 224 SOCIAL LAW. of intimate friends, who may spend hours in each others' society, with mutual pleasure and profit. Such meetings may be accidental, as when friends drop in to enjoy a pleas- ant evening with a neighbor, without invitation or previous notice on either side. In these little gatherin_gs, the cere- mony and style of more formal visits are dispensed with, and hearty good will and neighborly love and kindness have their freest and happiest manifestations in conversation, music, or other recreation. If no previous announcement of the visit has been sent, the visitor must not feel hurt if he finds, on his arrival, that a former engagement will prevent his friends from affording him the anticipated pleasure. He should excuse them to fulfill their appointments, and lay his plans te come again under more favorable circumstances. The inTitation. — When an invitation to make a visit is received, we should be careful to be punctual to the hour ' appointed. It is no compliment to our entertainer to go to his house at nine, when we were invited at seven o'clock. It is fair to presume that we are expected at the time indi- cated in the invitation, and if we are detained, an apology should be made for the apparent neglect. The arrivaL — When we enter the house, we should al- ways seek the host and hostess, that they may know of our arrival, and they will introduce us to the other members of the family or company. Sociahility. — ^We should always bear in mind that it is our duty to assist in entertaining and making others happy, and, if possible, in relieving the embarrassment of those who are not self-possessed. Particular attention should be May an accidental visitor interfere with the arrangements of his friends? Why are habits of punctuality desirable? When should we go to visit? What shall ■we do on our arrival? Do -we accept the invitation to entertain or to be entertained? What is our duty? To whom should we show attention? Why? HINTS FOR VISITING. 225 shown to the aged, the sick, and the deformed ; not in such a way as to make them conspicuous, but only to render them' happy and comfortable. A kind word and a pleasant smile should be ready for every one. Care should always be taken not to show particular or too frequent attention in company to our favorites, lest it may excite jealous feelings and un- pleasant remarks. Laughing. — Do not simper. If there is anything to enjoy that is worthy of a laugh, laugh heartily ; but remember that uproarious, boisterous mirth is exceedingly vulgar. The ruder the people are, the louder and coarser will be their expressions of enjoyment. Social entertainment; — If a person is requested to di- vert the company with instrumental music, a song, or a story, we should stop our conversation, and listen respectfully till it is ended. Possibly the entertainment may not be very agreeable to us, but the respect we owe to the company, who, it may be, are very much pleased, and to the performer, who is trying to gratify us, should compel us to be attentive. Loud talking and immoderate laughter are frequently heard during the performance of music from those whose selfish- ness will not permit them to make any sacrifice of their own pleasure for the gratification of others. It is very rude for a young person to offer to entertain a company without an invitation. When one has the ability to sing or play well, and is invited to perfoi-m, he should do so promptly and gracefully, nor wait to be urged. Young people sometimes expect a great deal of coaxing before they comply witli a polite request. When one accepts the invi- tation to sing or play, he should be very careful not to weary the audience by continuing the effort too long. It is better What kind of a laugh characterizes vulgar people? How should -we act when others are invited to sing and play?. Should a young person invite himself to sing or play? Why? Should he decline when invited? Should he wait to be coaxed? How long shall one sing? 226 SOCIAL LAW. to err on the safe side by singing too little than to cause an- noyance to those who would prefer a change. We should never ask any person to sing or play unless we are very sure it will be generally agreeable. To give such an invitation as a mere compliment, without desiring to have it accepted, is extremely rude and hypocritical. When a person declines to exhibit his accomplishments, it is not po- lite to insist, as there may be good reasons for the refusal, which it would be improper to make known to the company. Practical jokes. — Never engage in a practical joke. In the town of W , Pa., some frolicsome girls determined to amuse themselves by perpetrating a joke at the expense of Miss S. Dressing up a broom in a white sheet, they made it appear as a tall, ghostly person. As Miss S. was sitting in her room, in the dusk of evening, with her back to the door, the apparition, borne by one of the party, en- tered quietly, and approached her. The joke was expected to be very amusing, and the girls gathered around the door to enjoy the sport. As soon as the young lady saw the un- couth object bending over her, she screamed with terror, and suddenly became unconscious. So gi'eat was the shock to her nervous system that it -was feared she never would recover. Long weeks of illness fol- lowed, and during her delirium she would cry most piteously and beg that her friends would take that horrid thing from her sight. Of course, the girls never intended such fun as that ; nor do young people generally suppose that their jokes will be attended with serious consequences ; but as they always involve mortification or annoyance to some one, they never should be practiced. Generally, such fun is played upon some one who is weak or credulous, and is not Is it right to ask a person to sing merely as a compliment? Should we invite a person to entertain the company? Why should we not insist upon a person's singing? Give the practical joke. Do young persons intend to do serious injury? Is it ex- cusable on that account? What kind of persons are generally made the subjects of practical jokes? HINTS FOR VISITING. 227 a favorite, and on this account, if for no other reason, no brave, generous, or right-minded person would give it coun- tenance. Sitting in company. — Gracefulness should be studied in all our actions. In sitting, we should never assume a lounging position. The body should be erect, and yet not stiff and ungainly. The feet should not be extended nor spread apart ; nor should they be rested upon the rungs of the chair, since the position is not graceful, and the polished surface may be injured by contact with the shoes. Do not sit astride of a chair, nor tilt it back against the wall or the furniture. Young persons should always give a seat to their superiors in age and station. If possible, we should not sit with our backs to the company. Standing in company. — Restlessness should not be man- ifested by continually changing the positions of the feet, and by springing the ankles from side to side. Stand firm and erect. It is not courteous to turn the back toward any of the company, or to pass between them and the fire or stove. If compelled to pass between the fire and the company, we should politely ask them to pardon the necessity. Young people should not lean on each other when standing to- gether. For a person to rest the foot upon a chair or a chair rung is very impolite. Boys should not contract the habit of standing in company with their hands in their pockets ; it is not graceful. Annoyances.— yThe habits of drumming with the fingers on the furniture, beating time with the feet, humming, and whistling, indicate a want of good breeding, and are very offensive to refined people.) A boy may, with great pro- is it brave or manly to frighten the weak and timid? "What is the golden rule? How shall we sit in company? How do ungraceful and impolite persons sit? How shall we stand in company? How do ungraceful people stand? What arc some of the annoying habits of rude people? Is it polite to whistle in the house or in com- pany uninvited? 228 SOCIAL LAW. priety, entertain himself by whistling when he is alone, but to do it in the house, or in company, without a special invi- tation, is unpardonable. If the hair Is not satisfactorily ar- ranged, we should retire to a suitable place to attend to it. To comb the hair, or scratch the head, or pick the face or nose or ears, or clean the nails, indicates a want 6f proper respect for the company. Such actions are not in good taste. Nor should we blow the nose without using tlie handkerchief. Tobacco. — The subject of habit has been treated in Chap- ter II, and amusements in Chapter XXII. If, after a con- scientious study of these two chapters, any of our boys and girls determine to use tobacco, in any form, it would be folly in us to attempt a further argument to dissuade them. All that can be hoped is, that in using the indulgence, they shall neither interfere with their neighbors' rights nor offend their tastes. Cleanliness of the clothes, hair, and teeth have also been alluded to in preceding chapters. Gentlemen do not spit in company, particularly upon the carpets, or on the stove. Some persons put spittoons in their parlors rather than have their floors defiled ; but it is a sorry confession that some of their visitbrs are selfish, ill-bred people. The handkerchief. — There are some articles of the toilet that are designed especially for the use of the owner, and no other. Every person should have and use his own hair- brush, tooth-brush, tooth-pick, and handkerchief. Never offer your handkerchief to your friend, except it may be to clean the mud from his clothes, or some such purpose. He may not wish to use it, and yet will not wish to offend you by a refusal. If at any time you may be compelled to bor- row a handkerchief, be sure to return it neatly washed and ironed. How shall we blow the nose? If persons use tobacco, in what -way should it be done? when shall g^entlemen spit in the house? Is the spittoon an elegant piece of parlor furniture? What articles of toilet are always for individual use? Jf we borrow a handkerchief, how shall we return it? BEHAVIOR AT THE TABLE. 229 Parlor ornaments and books. — Some persons are fond of collecting pretty, delicate, and rare specimens of shells, corals, pictures, etc., and are very sensitive about their being fiiHgered by unskillful hands. When such ornaments are placed upon the mantle or table, they are to be seen, but not handled, unless at the invitation of the owner. We may look at them, and admire their curious combinations of color, but if we should ruin a delicate shell or coral by let- ting it fall, or in some other manner, it will be a poor apology to say tiiat the injury was the result of accident. The breaking up. — ^We should not yawn in company, nor consult the watch, as if we were tired. If it be neces- sary to leave before the proper time arrives for the company to go home, it is better to do so without attracting atten- tion. It is not discreet to "wear out one's welcome," by staying to an unreasonable hour ; it would be better to have our friends regret our going than to wish we were gone. When leaving the house of our entertainers, we should al- ways see them and bid them good-bye. CHAPTER XLII. BEHAVIOR AT THE TABLE. Promptness. — ^When the announcement is made that the meal is ready, every one should be prompt to attend the summons, so that no inconvenience may be occasioned by delay. On the other hand, we should not seem hungry and Should we handle parlor ornaments, etc.? Why? AVhy not yawn or look at your watch in company? How long shall we make the visit? Why? What shall we do at leaving? What is the subject of Chapter XLII ? Why should persons be prompt at the table? Why not rush to the table? 230 SOCIAL LAW. impatient by rushing to the table ; it appears selfish and rude. Young gentlemen will never be seated until the older members of the company and the ladies have their places appointed. As the meal should not be delayed by our tardi- ness, so we must be careful not to weary the guests by obliging them to wait till we are done eating. Undress. — Ladies do not appear in elaborate dress for breakfast, nor should they be so negligent as to excite re- marks at the impropriety of their appearance. Politeness requires that gentlemen shall not come to the table without their coats, especially if covered with perspiration.. The propriety of this rule is very obvious. The blessing. — It is the custom of religious people gen- erally to give thanks to God for the provisions of the table and all other mercies. If that be the practice of the house, we should give a respectful attention to the service ; not only because it is polite to conform to the usage of those whom we respect, but also that v/e may show we are not unmindful of the kind Providence that gives us each " day our daily bread." Be patient. — Under ordinary circumstances, we should manifest no impatience to be served, but should render whatever assistance we can in helping others. Nor should we commence to eat before the company are all ready. If we eat and drink in great haste, without some apparent good reason, or seem to be extremely fond of some particu- lar dish, it may appear that we have not been accustomed to the enjoyment of a good table. Fastidiousness.— The exhibition of fastidiousness is ex- tremely offensive to good taste. Young people should Who should be seated first? In what kind of dress should ladies not appear at breakfast? Why should a g^entlcman not come to his meals without his coat? What is the custom of religious people generally before eating? How should we act at the "table where such a custom is observed? How shall we act when the host or servant is helping the guests? BEHAVIOR AT THE TABLE. 231 learn to eat what is set before them, and not be over sensi- tive and delicate. If there be anything unpleasant in the food, or unsuitable, put it quietly aside without attracting tlie attention of others. To ask for coffee, when tea alone has been provided, or to make a request for anything that will occasion trouble, and possibly annoyance, is very im- polite. Coughing and spitting at table. — Some persons have so little regard for the proprieties of the table as to clear the throat, and cough and spit upon the floor before commenc- ing to eat. Such thoughtlessness is deserving of the severest censure. If it be necessary to blow the nose or clear the throat, it is the duty of a person to leave the table to accom- plish the purpose. If there is occasion to remove cherry- stones, fish-bones, etc., from the mouth, it may be done by using the hand or the napkin, but it is very rude to spit them out upon the plate. When obliged to cough or sneeze, the napkin should be applied to the face, and the head turned from the table. To make a noise unnecessarily with the lips in eating may be disagreeable to those sitting near. It is unbecoming to scratch the head or face, or, indeed, to put the hand to the head, nor is it graceful to sit leaning with the elbows upon the table. The napkin. — When napkins are not provided, the hand- kerchief should be used as a substitute ; but as there are many articles of food that impart an unpleasant odor to the handkerchief, the napkin is preferable. It is to be used, in part, to protect the dress from injury from particles of food falling into the lap, and also as a towel to cleanse the mouth and fingers when they become soiled. It should never be employed as a handkerchief for the nose, or to remove per- How shall we act if we discover somethings disagreeable to us? Is it polite to give trouble at table? Should persons cough and spit at table? What shall be done with cherry stones and fish bones? When obliged to cough or sneeze, what shall be done? What impolite actions must be avoided at the table? What is the napkin for? Why not use the handkerchief? 232 SOCIAL LAW. spiration from the face. Be very careful not to soil the table-cloth by permitting anything to fall off the plate that will impart a stain. The seryant. — Whether helped by your host or by a servant, always speak distinctly and politely. Good man- ners at meal-time are always appreciated by a servant. If you wish to be helped, you can ask, " Will you please help me, ?" or if you do not desire what is offered you, you can say, " No, I thank you." Young people lose their self- possession sometimes, and when asked questions do not speak loud enough or reply in a satisfactory manner. Such diffidence can be overcome by care and practice. In passing the plate to be replenished, place the knife and fork so that they will not fall off and possibly do damage. They should not be laid upon the clean table-cloth. When requested to pass a dish, it is better to lift it politely than to shove it along the table. The hutter-knife and spoons. — There ought to be a butter-knife for every butter-plate on the table, and a separate spoon for each dish, with a carving-knife and fork for the meats. With these precautions, no one should be so im- polite as to help himself to butter or sauce with his own knife or spoon. ' If no butter-knife is provided, each guest should be careful to clean his knife carefully upon a slice of bread, that no stain be left upon the butter. Never re- turn any part of the food that has been on your plate to the dish. The knife and fork. — In the days of our grandmothers, it was the custom to make the blade of the table-knife curved, so that it would be more convenient to convey the food to How shall we speak to the servant? How should you ask to be helped? How shall you refuse? How will you pass your plate? How pass a dish? What is said of the butter-knife and spoons? Should any one dip his knife or fork into a dish? If there is no butter-knife, how shall we take the butter? Why not return the food to the dish? How were knives made and used formerly? BEHAVIOR AT THE TABLE. 233 the mouth. When it was used for that purpose, the edge was turned fiom the mouth, to avoid the danger of being cut. It is the fashion now to make the knives with the blade straight, and it is not considered polite to use them for any other purpose than for cutting the food or spreading the bread with butter. The forks are now usually constructed with three or four tines, so that they are suitable to eat with. Such things as can not be lifted with the fork may be eaten by the aid of a spoon. Never pick the teeth at table, and ^uch less use the fork for that purpose.) That it may be known that the course or the meal is finished, the knife and fork should be placed parallel on the plate — the handles to the right of the plate, that the servant may remove them readily. The cup and saucer. — It was the custom, formerly, to place a little dish at the side of the plate, for the purpose of receiving the cup when the tea or coffee was poured into the saucer. The liquid was poured out to facilitate its cooling, and was drank from the saucer. The cup-plate was a convenience to prevent the soiling of the table-cloth. Now, however, the cup-plates have gone out of use, and people are expected to drink from the cup, after removing the spoon to the saucer. It is considered very impolite to pour out the coffee or tea, and place the cup on the table cloth. When we drink, we should not gaze around the table. Table COnyersatioil. — The rules already alluded to in Chapter XXVI have their application at the table. We should be sociable, without being forward ; polite, but not pert ; self-possessed, but not egotistic. HoTT are they made and used now? ^Vhen and how shall "we pick the teeth? How shall the knife and fork be placed to be removed? What was the custom in the use of the cup and saucer? How is the cup used now? Is it polite to set the drippins^ cup on the table-cloth? What rules of conversation should be used at table? M. M. — 20 234 SOCIAL LAW. Change of seryice. — If there are several courses of dishes, it is well that we do not keep the guests waiting for us. When the new course is served, the company should com- mence to eat together. The close. — When persons are done eating, it is very un- graceful to tip the chair back upon two legs, or place the feet upon the rungs of the chair. Nor is it polite to leave the table before the company rises without making an apol- ogy to the host for the apparent rudeness. Never, except at the request of the entertainer, take apples, nuts, or sweet- meats away from the table, as it might be supposed that you are not accustomed to such delicacies, and thought it neces- sary to lay by a supply for future use. The evening party. — When young people, who are at- tending school, wish to give an evening entertainment to their friends, they should select Friday evening, as it will probably be the most suitable time, having reference to the duties of school. The entertainment. — Do not impress your guests with the idea that the pleasures of the palate are the most im- portant and agreeable incidents of the entertainment, as if eating and drinking were the chief delights of intelligent society. The supper should not be postponed till an unrea- sonably late hour, as it may occasion impatience among the guests, and at the same time conflict with the laws of health. Headache and sleeplessness are the usual accompaniments of very late hours and heavy suppers. Seating the guests. — The company should be seated by the entertainer in such a manner as to secure the most How should the courses be served? How shall we sit at table? May ■we carry nuts, etc., from the table? What is the proper evening for school boys and girls to entertain company? Why? Why should the eating not be thought the best part of the entertainment? Why not have a late supper? How should the guests be seated? BEHAVIOR AT THE TABLE. 235 pleasant and agreeable intercourse among all the members. If left to themselves to take seats, the most entertaining people may happen to occupy the same end of the table, and monopolize the conversation and attention. The carying. — Every young person should learn to carve, so that in case of necessity, no embarrassment may be occa- 'sioned by the neglect of so valuable an accomplishment. To carve well requires a knowledge of the anatomy of the fowl or joint, and skill in the use of the knife. Neatness and dispatch are essential to the work, while gracefulness is not without its charm. A sharp carving-knife should al- ways be prepared and ready when wanted ; it is very awk- ward to keep a company waiting until the knife is sharpened. Helping the guests. — See to it that each person is well served. Be generous, but not profuse. Never force your friends to eat and drink for fear of offending you. Such hospitality is not kind, because it is not thoughtful ; and it is very impolite to overfeed your guests. If a guest declines to receive any article of food, it is rude to insist upon it or to make any comments upon the refusal, since there may be reasons which it is unnecessary to make public. The wash. — It is polite, both before and .after the meal, to offer the guest an opportunity to wash. It is a thought- ful attention, and is sometimes very gratefully received. " The old Indian's rebuke."— John Trumbull, the cele- brated American painter, when a boy, resided with his father, Governor Trumbull, at his residence in Lebanon, Conn., in the neighborhood of the Mohegans. The government of this tribe was hereditary in the family What is said of learning to carve? Why is it important? What is said of the knife and fork? What is the rule for helping the guests? Is it polite to insist upon any one's eating? Why? What is said of washing before and after meals? Give the anecdote of the old Indian. 236 SOCIAL LAW. of the celebrated Uncas. Among the heirs to the chieftain- ship was an Indian named Zachary, who, though a brave man and an excellent hunter, was as drunken and worthless an Indian as could well be found. By the death of the in- tervening heirs, Zachary found himself entitled to the royal power. In this moment, the better genius of Zachary as- sumed sway, and he reflected seriously. " Now, can such a drunken wretch as I aspire to be chief of this noble tribe ? What will my people say ? How shall the shades of my glorious ancestors look down indignant upon such a suc- cessor ? Can I succeed to the great Uncas ? I will drink NO MORE !" And he solemnly resolved that henceforth he would drink nothing stronger than water ; and he kept his resolution. Zachary succeeded to the rule of his tribe. It was usual for the governor to attend at the annual election in Hart- ford ; and it was customary for the Mohegan chief also to attend, and on his way to stop and dine with the governor. John, the governor's son, was but a boy, and on one of these occasions a scene occurred, which I will give in Trumbull's own words : " One day the mischievous thought struck me to try the sincerity of the old man's temperance. The family were seated at dinner, and there was excellent home-brewed ale on the table. I thus addressed the old chief: " ' Zachary, this beer is very fine ; will you not taste it?' " The old man dropped his knife, and leaned forward, with a stern intensity of expression, and his fervid eyes, sparkling with indignation, were fixed upon me. "'John,' said he, 'you don't know what you are doing. You are sei-ving the devil, boy ! Do you know that I am an Indian ? If I should taste your beer, I should not stop till I got rum, and I should become again the same drunken, contemptible wretch your father remembers me to have What was his rebuke? What did the Indian mean by saying John was serving the devil? BEHAVIOR AT THE TABLE. 237 been. John, never again while you live tempt a MAN TO BREAK A GOOD RESOLUTION.' " I was thunderstruck. My parents were deeply affected. They looked at me, and then turned their gaze upon the venerable chieftain with awe and respect. They afterward frequently reminded me of the scene and charged me never to forget it." This rule applies at table and everywhere. ObserTation. — The customs of society are constantly changing in reference to apparently little things. Young people, who wish to appear to advantage, will be obliged to be cool and self-possessed in order to observe closely, without appearing to be curious, everything that is passing around. Eyes and ears should be in constant requisition, noticing quietly the language and manners of those who are well versed in the rules of polite society. By neglecting to give close attention to all that transpires, people often make ri- diculous and sometimes serious blunders. These may be avoided by tact and prudence. It is never safe to affect a knowledge which is not possessed. If we hear a new word, or receive a new impression, it would be better tp ask for an explanation than to pretend that the subject is understood, when it is not. The following anecdote illustrates the dan- ger of such a silly and untruthful affectation : Anecdote. — In one of the villages of New York, a certain lady thought she would call on her nearest neighbor. She was about entering the door, but hesitated, thinking that the family might be taking their supper. " Come in," said the hostess, " we are having tableaux." " Yes," replied the visitor, " I thought I smelt 'em." She was about equal in honesty and intelligence to the boy who insisted that he knew what sardines were : " It is a kind of fruit that grows on trees." What must youngs people do to keep up with the times? Is it right to malte a pretense of knowledge? Why? Give the anecdote. What are tableaux? What are sardines? What would have been the better way in both cases? Is it truthful to make pretense in that way? 238 SOCIAL LAW. CHAPTER XLIII. BEHAVIOR IN TRAVELING. The facilities for traveling are so great in our country that it is not uncommon for young people to make long journeys in the public conveyances, unaccompanied by their friends. A few hints upon the courtesies which will be expected of them by polite society may assist in securing the greatest amount of pleasure for themselves, and in giving the most- satisfaction to their friends and fellow-travelers. The cars. — The rule which governs in the selection of seats in the car is the same that is adopted wherever the tickets are all the same price : the first that comes has the choice. When a passenger buys a ticket, he or she is en- titled to all the rights it affords, and no more. It conveys no privilege to claim two seats, since the use of but one was purchased. It sometimes happens that selfish persons will usurp two full seats, piling their baggage aljout them in a manner which plainly says that they recognize the comfort and convenience of no one save themselves. To exhibit such a disregard of the rights of those who are entitled to equal advantage, is impolite and ungenerous. On entering a car, and finding that the seats are occupied by the baggage of those who seem unwilling to accommo- date, it is not well to try to force them to recognize your rights. As it is the business of the conductor to see that all are seated, a polite request to him will relieve your em- What is the subject of Chapter XLIII ? Why is it proper to oficr some hints on traveling? What is tlie rule for choosing seats in a car? What rights does one ticket give? How do persons sometimes show their selfishness? If persons are un- willing to give us a seat, what shall we do? Who regulates the passengers on the cars? BEHAVIOR IN TRAVELING. 239 bairassment, without the danger of insult or annoyance. Persons who leave their seat temporarily may show that it is taken by leaving a shawl or garment in the place during their absence. Respect tor the aged. — There is something very beauti- ful in the way in which well-trained youth of either sex look after the comfort of old people in traveling. Many little acts of courtesy and kindness may be performed, which will admirably illustrate the spirit of the moral law, which says, " Thou shalt rise uf before the hoary head, and honor the face of the old man'' The Lacedaemonians. — " One of the lessons," says Rol- lin, the historian, " oftenest and most strongly inculcated upon the Lacedaemonian youth, was to entertain great rev- erence and respect for old men, and to give them proof of it on all occasions — by saluting them ; by making way for them, and giving them place in the streets ; by rising up to show them honor in all companies and public assemblies ; but above all, by receiving their advice, and even their reproofs, with docility and submission. By these characteristics, a Lacedaemonian was known wherever he came. If he had behaved otherwise, it would have been looked upon as a reproach to himself and a dishonor to his country." The COndnctor. — The conductor of a train is usually polite and attentive to his passengers ; but he has many annoyances, arising from the ignorance, impertinence, and selfishness of ill-bred people. He can easily recognize the gentleman and lady, and is always willing to treat them with kindness and respect. To secure his attention, it is only necessary to be observant of all the rules of the train ; How may youngs persons show their good culture toward the aged? What law of politeness does the moral law teach? What was the training of the Lacedajmo- nians? What were they expected to do? What conditions are necessary that ladies may travel securely? 240 SOCIAL LAW. he will afford all necessary information and assistance to those who politely request it. Lady traTelers. — Ladies very frequently travel without any escort, and they may do so without the least fear of annoyance, provided they indicate by their dress, manner, conversation, and conduct that they are well bred. It is the rarest occurrence that a woman, who is actuated by right principles and good sense, is disturbed in the slightest degree. It is related of Miss Anna Dickinson, who has traveled thousands of miles through the country to fulfill her engage- ments as a public lecturer, that she was never insulted but once. Her traveling manager stated that, " While traveling west, she was asleep in a car at night, with her head resting upon her muff, on the back of a seat, when a man sat down beside her, and pressed her foot with his. Miss Dickinson wakened instantly, looked him full in the eye, and said : ' Do that again, and I will call tlie conductor, and have you put off the train.' The man went into another car." Digni- fied self-possession and conscious virtue are all that is needed to insure immunity from all rudeness and impertinence. Traveling acquaintances. — The rules already given for politeness have a special application when traveling. Young people should bear in mind that all well-dressed people are not necessarily members of good society, and while it is their duty to treat every person with civility, they should be extremely careful in permitting any one, whether male or female, to exercise any familiarity not warranted among en- tire strangers. A respectful reserve should always be main- tained, and anything like undue freedom should be promptly checked. Selfishness. — ^Everything affecting the convenience, com- fort, and health of the passengers is worthy of our attention. If women act rudely in travelings, who is to blame if they are insulted? What is said of Anna Dickinson? What is necessary to prevent insult and annoyance? Is care necessary in making traveling acquaintances? Why? BEHAVIOR IN TRAVELING. 241 "We have no right {o do anything which may prove disagree- able or injurious to those who have an equal right to be con- sulted. It may be agreeable for one to open the window, but if those who sit behind are inconvenienced by the breeze, or dust, or cinders, it would certainly be very uncivil to in- sist that it should remain open. Patience and good humor.— In one of the crowded east- ern-bound trains, the patience of the passengers was very sorely tried by the loud and protracted cries of an infant, which appeared to be solely in charge of a man. After bearing with the disturbance some time, a nervous passen- ger protested against it, and demanded that the baby should be properly cared for or removed from the car. The pro- test drew from the gentleman who had it in charge the fol- lowing explanation : " Ladies and gentlemen, I am very soi"ry that you have been so seriously incommoded by the cries of this child ; but I beg of you to be patient, and I shall explain. It is an orphan ; its mother has recently died, and I am taking it East to be cared for by its friends. The little thing is frightened, as the cars, its food, and the care it receives are strange to it. I shall do all in my power to make it comfortable and prevent further annoyance." The sympathies of the passengers were roused, and they not only showed a willingness to endure its cries, but raised a handsome sum, by contribution, for its support. Forbear- ance and kindness are divine attributes, and it is our duty to cultivate them under all circumstances. A good-humored acquiescence, and the disposition to make the best out of things that are unpleasant, is the true philosophy. The habitual gi-umbler and fault-finder will have ample oppor- tunity to indulge his ill-natured inclinations while traveling ; but such a person is a very disagreeable companion. How may persons exhibit selfishness in traveling? How should windows, stoves, doors, and ventilators be used? Give the anecdote of the baby traveler. What is gained by good humor? AVhat is lost by grumbling? What is gained by fault-' finding? What kind of a companion does a grumbler make? M. M. — 21 242 SOCIAL LAW. The hotel. — Every person, before traveling, should ascer- tain, if possible, the names of the hotels at which he will stop. If a memorandum be made of the name and char- acter of the hotel, it maysave considerable inconvenience and expense. Serious mistakes have arisen from not knowing just where to stop, particularly in a city. If no other source of information can be had, the conductor will tell you, if politely requested, the names and character of the various houses of entertainment. On arriving at the depot, there are generally carriages or omnibuses in waiting to deliver passengers wherever they wish to go. Selecting the con- veyance, and giving the baggage-checks to the driver, you will be taken to the hotel designated. If a gentleman, proceed at once to the office, register your name, and secure your room, to which your baggage will be promptly removed. If a lady, and without company, pi'oceed at once to the public parlor, ring the bell, or send for the clerk, give him your name, tell him how long you expect to remain, and request him to furnish you a room, and have your baggage brought. Any information in refer- ence to the running of cars, or to places of business, can be obtained from the clerk. There are always maid servants in attendance to give whatever information is necessary con- cerning the meals and ways of the house. If a lady is vis- ited by gentlemen friends, she will see them in the public parlor. On leaving the private room, the door should be locked to prevent intrusion of those who are not authorized to enter. Nothing of value should be left lying loose about the room to serve as a temptation to any one to steal. The table. — Well-educated persons always behave with the same courtesy and refinement when among strangers that they do among their friends at home ; but vulgar people How shall we learn at what hotel to stop? Why make a memorandum of it? What does a gentleman do first at a hotel? What shall a lady do? To whom shall she apply for information? Why? Where shall a lady receive gentlemen visitors? Why be careful about locking the door? How do refined people act at a hotel? MISCELLANEOUS SUGGESTIONS. 243 affect a rude, coarse independence in the hotel and at the public table, as theywish to attract attention. Because such people are expected to pay for their entertainment, it is no reason that they should be impolite and vulgar. To be ill- mannered and disrespectful to the servants, to scold them about the quality or preparation of the food, and to boast of good living at home, are the surest indications of a want of good culture. If there is occasion to complain of any want of civility on the part of servants of a hotel, it is very unbecoming to quarrel with them, and secure no redress. The proper way is to speak to the clerk or proprietor, and he will remove your grievances, if they are not unavoidable. CHAPTER XLIV. MISCELLANEOUS SUGGESTIONS. Thanks.— Be careful to express your thanks for every act of civility you receive, even from a servant or a child. Such appreciation of kindness will win future favors and friendship. Replies. — When asked a question by a gentleman, always answer promptly, distinctly, and politely, "Yes, sir," or " No, sir." When addressed by a lady, say, " Yes, ma'm," or " No, ma'm." Such respectful replies indicate a good training. How do some rude persons behave? How shall we treat servants? If we have a complaint, to whom shall we make it? What is meant by miscellaneous suggestions? What is said of thanks? Replies? 244 SOCIAL LAW. Mud. — If the streets are muddy, and your shoes are soiled, be careful to use the scraper before entering the house. Muddy shoes are an abomination to good house- keepers. Always knock. — Before entering the door of a private house or room, be careful to knock or ring, that you mayi not intrude upon the privacy of the occupant. Neyer knock before entering a store, hotel, public office, or other place of business. Where people are expected, it is not necessary lo give any warning at their entrance. The hat. — On entering a private house, a public par- lor, or a church, always remove the hat, as a mark of re- spect to the people or the place. This should become a habit. The door. — It is evidence of great carelessness and in- difference to the feelings of others to neglect to close a door on entering or leaving a room. If you open the door, be sure to turn and shut it when you pass. Uniformity in temper. —It is not right to be variable in temper ; gay to-day, and sedate to-morrow. To be uni- formly kind, courteous, and considerate, is necessary to pre serve respect and friendship. Moody people are very try- ing to their friends. Eccentricity. — Never affect eccentricity of manner, dress, or language, as the notoriety attained will not compensate for the loss of the respect and confidence of your neighbors. System. — If we wish to incommode ourselves as little as possible, and prevent annoyance to our friends, we will have a place . for everything — hat, books, overshoes, and um- Mud? Of when lo knock? Of when not to knock? Of the hat? The door? Whit is said of tmiformity of temper? Of eccentricity? Of system? MISCELLANEOUS SUGGESTIONS. 245 brella — and take good care to return them to their places, when not in use. The handle. — In giving an}- tool or instrument, or vessel to another, be careful to present it so that he may seize by the handle. Help. — Always be ready to lend a helping hand to those who need your assistance. A little act of kindness, be- stowed at the right time, is often of inestimable value. Chewing gnm. — There are good physiological reasons why the incessant chewing of anything is injurious, and it certainly is not in good taste to see persons in school or other public places with their mouths full of gum or wax, and apparently in laborious exercise. Such rumination is very unbecoming on the street, and, if observed, would give rise to serious doubts whether the ruminant be a lady or not. InconTenience to others. — Never do anything that oc- casions any person, particularly a servant, unnecessary trouble, inconvenience, or labor, without offering them some special remuneration. Prices. — To inquire of persons in company the price of their clothes or their ornaments, is extremely impolite ; even in private, such questions might be esteemed impertinent. Impertinent questions. — Do not ask questions out of mere curiosity. It may not"1be agreeable for persons to make j'ou their confidents in matters that do not concern )our interests. That was a very unsatisfactory reply which a one-legged sailor made to the\ inquisitive keeper of a country tavern, who was anxious to know how the former met with his Of presenting objects? Of help? Of chewing gum? What is a ruminant? What is said of inconvenience to others? Of prices? Of questions? What is the anec- dote of the one-legged sailor? 246 SOCIAL LAW. misfortune. " I'll tell you," said the sailor, " if you do not ask another question." "Agreed," said the host. "Well, then," replied the sailor, " it was bit off." After gazing impatiently at the injured leg, the host an- swered : " I 'd give something pretty to know what bit it off." Politeness. — " Whatsoever ye -would that men should do to you 1 do ye even so to them.'' "COURAGE TO DO RIGHT." " We may have courage, all of us, To start at honor's call, To meet a foe, protect a friend, Or face a cannon ball. " To show the world one hero lives, The foremost in the fight — But do we always manifest The courage to do right? " To answer No ! with steady breath, And quick unfaltering tongue, When fierce temptation, ever near, Her syren song has sung? " To care not for the bantering tone. The jest, or stu^Jied slight : Content if we can only have The courage to do right ? " To step aside from fashion's course, Or custom's favored plan ; To pluck an outcast from the street. Or help a fellow man ? " If not, then let us nobly try, Henceforth, with all our might. In every case to muster up The courage to do right !" INDEX. Acquaintances, Traveling, 240. Affirmation, The, 64. Alphabet of Emotions, 194. American Apprentices, 117. American Union, The, 157. Amusements, 119. Anecdote, Habits, 10, 13. Character and Reputation, 14. The Good Samaritan, 29. Manliness, 37. Murderer's Testimony, 39. Washington and Payne, 41. Seward and Fessenden, 42. Physical Courage, 46. A little Hero, 48. Mary Lyon, 49. John Wesley's Veracity, 54. The Mathematician, 56. Accuracy in Language, 57. The Athenians, 63. Stop and weigh it, 69. Andrew Jackson, 71. Intemperance, 74. Bishop Asbury, 76. Moral Courage, 77. The Whittler, 93. The Player, 97. David and Saul, 106. Stephen Girard, 107. Stoop as you go through, 109. Ben. Franklin, 110. William Cobbett, no. Duke of Wellington, 114. Gaming, 121. John Howard, 130. Gen. Jos. Reed, 153. Why they went to War, 161. Punctuality, 164. Self-control, 165. Anecdote, Little Things, 166. An Insult, 170. First Impressions, 176. The Peasants, 182. Flat-heads, 183. Tight Lacing, 183. Dr. Johnson, 186. American Travelers, 190. Deaf and Dumb, 193. Indelicacy, 199. Washington's Politeness ; 208. The Witty Reproof, 222 The Practical Joke, 226. The Old Indian's Rebuke, 235. Pretense of Knowledge, 237. The Lacedaemonians, 239. ThelmpertinentQuestion, 245. Animals, Cruelty to, 134. Annoyances, 227. Apology and Satisfaction, 41. Apology, The Nation's, 43. Applause, 215. Apprenticeship, 113. Appropriateness of Dress, 185. Attention, loS, 202. B. Bad Men not always Brave, 29. Behavior on the Street, 207. in Church, 211. in Lecture-room, 214. at Table, 229. in Traveling, 238. Benevolence, 129. Public, 132. Betting, Habit of, 97. Blessing, The, 23b. Borrowed Money, 86. Borrowing, 86. Bow, The Polite, 299. (247) 248 INDEX. Boys and Men Lacing, 184. Breaking-up, The, 229. Bribery, 154. Brotherhood, Mankind a, 29. Business, 105. Contract, 81. Integrity, 82. Principles, 89. Butter-knife and Spoons, 232. C. Call, The Formal, 222. Cars, The, 238. Carving, 235. Change of Service (table), 234. Chapped Hands, 178. Character and Reputation, 13. Charity, 128. Chastity, 49. Chewing-gum, 241;. Church Dress, 188. Clean Clothes, i8o. Person, 178. Cleanliness^ 177. in Church, 212. Code of Honor, 40. Codes of Law, 19. Collection of Debts, 88. Commandment, The Great, 25. Company to Concert, 216. Unchaste, 52. Conduct in Church, 213. Conductor, The Car, 239. Conscience and Habit, 12. Conscience to be obeyed, 13. Conscientious Opposition to Law, 155. Constitution, United States, 144. Contract, Business, 81. Contracts, Small, 83. Conversation, 201. Table, 233. Correction of Speech, etc., 206. Coughing and Spitting at Table, 231. Countenance, TheEducated, 192. Courage, 45, 47. Moral, 77. Courage to do Right, 246. Courtesy to Strangers, 222. Covetousness a Wrong, 95. Covetousness a Virtue, 96. Cowardice, 41;. Credibility, Doubtful, 58. Cruelty to Animals, 134. Cup and Saucer, The, 233. D. Debts, Collection of, 88. Definition of a Promise, 60. of a Contract, 81. Degrees of Homicide, 34. Departments of Government, ISO- Destruction of Property, 93. Dickens, Charles, 108. Differences in Worship, 211. Discussion, 202. Door, The, 244. Dress, Objects of, 181, 182. Home, 187. A Poem, 192. Duel, The, 40. Duties to God, 24. to Man, 28. of Citizenship, 151. Duty of Government, 143. E. Eccentricity, 244. Education, 159. Egotism to be Avoided, 201. Entertainment, Social, 225, 234. Equality of Natural Rights, 30, 143- Evening Party, The, 234. Evidence, 62. Voluntary and Involuntary, 65. Opinions in, 66. Exchange, Ownership by, 80. F. Fable, The Ass and Fox, 198. False Pride, no. Familiarity, 221. Fashions, The, 186. Fastidiousness at Table, 230. Fidelity, in. Filial Obedience, 100. Flattery, 71. " For a' that," 9. INDEX. 249 Forgiveness, 44. Franklin's Indentures, Benj., 116. Free Speech, 146. Press, 147. Freeman's Vote, 154. Friends, The, 127. Gait, The Graceful, 210. Gallantry, 218. Gambling, 96. Gentleman, The, 219. Going out of the Concert, 216. Golden Rule, 174. Good Society, 7. Good, The, 8. Samaritan, The, 29. Gossip, 59. Government, Duty of, 143. Guests at Table, Seating the, 234. Helping the, 235. Gum, Chewing, 245. H. Habit Defined, 10, ii. Changed, 15. of Betting, 97. of Untruthfulness, 72. Habits, Amusement as it Affects, 122. Hair, The, 179. Handkerchief, The, 228. Handle, The, 245. Hands and Face, 177. Haste makes Waste, 116. Hat, The, 244. Hatred, 37. Healthfulness of Dress, 182. Heart, The, 49. Help, 245. Helping the Guests, 235. Helplessness of Childhood, 100. Hints for Visiting, 222. Hiring, Renting or, 85. Hoiden, The, 220. Holmes, O. W., 192. Home, 219. Dress, 187. Homicide, 33. Honor, Code of, 40. Honor, Erroneous Ideas of, 169. Honor thy Father and Mother, lOI. Hotel, The, 242. Howard, John, 131. Humanity, 133. Hunting, 136. I. Illustration of Injury and Wrong, 31- Illustrious American Appren- tices, 117. Imagination, Impure, 50. Impertinent Question, 245. Inconvenience to Others, 245. Indelicacy, 199. Indentures, 116. Independence, in. Indications of Hatred, 38. Information, 172. Inheritance, or Will, 79. Injuries and Wrongs, 31. Intelligence, 151. Interruption of Conversation, 204. Introduction, The, 196. Intrusion, 203. Invitation, The Social, 224. Involuntary Informer, 174- J- Jewelry, 190. Jews, The, 127. Jokes, Practical, 226. Kinds of Courage, 45. Knife and Fork, The, 232. Knock, Always, 244. Knock, Never, 244. L. Labor, Ownership by, 79. Value of, 84. Conquers, 105. Lacing, 1S3. Lady Travelers, 240. Language, Unchaste, 52. the Medium of Thought, 198. Laughing, 225. 250 INDEX. Law, Defined, 17. Object of, ig. Moral, Defined, 20. Obedience to, 22. Municipal, Defined, 149. Social, Defined, 175. Lie and Untruth, 55. Lies, White and Black, 56. Literary Theft or Plagiarism, 91. Literature, Unchaste, 53. Lost Property, 92. Lottery, The, 98. Love and Hatred, 37- Lying and Liar, 54. M. Mankind a Brotherhood, 29. Manliness, 37. Man's Endowments, 21. Manslaughter, 34. Miscellaneous Suggestions, 243. Mistakes, 70. Modesty of Dress, 184. Money, Borrowed, 86. Moral Courage, 77. Moral Hero, 153. Moral Law, Defined, 20. Vindicated, 23. Moral Sentiment Corrected, 171. Morality of the School, 167. Mud, 244. Municipal Law, 141, 149. Murder, 35. Murderer's Testimony, 39. N. Napkin, The, 231. National Morality, 152. Vanity, 204. Nation's Apology, The, 42. Natural Religion, 20. Neighbor.' Who is my, 28. No, A Graceful, 206. Noise, not Argument, 205. O. Oaths, 62, 63. Obedience to Law, 22. Obeying Orders, 114. Object of LaAV, 19. Observation, 237. Odors and Perfumes, 181. Opening, The (of concert), 215. Opinions in Evidence, 66. Ownership by Possession, 78. by Inheritance, 79- Ownership by Labor, 79. by Exchange, 80. P. Parlor Ornaments, etc., 229. Partiality, Teachers', 162. Party, The Evening, 234. Patience at Table, 230. and Good Humor, 241. Passing on Sidewalk, 208. Patriotism, 141. Penalty of Disobedience, 18. for Violated Law, 23. Perjury, 64. Personal Rights, 145. Physical Courage, 46. Pity, 126. Plagiarism, 91. Poem, Gossip, 59. Politeness, 246. Political Rights, 142. Parties, i';2. Poor, The, 126. Possession, Ownership by, 78. Powers of Government, 156. Practical Jokes, 226. Preparation for Business, 106. Prices, 245. Principles of Borrowing, 87. Profanity, 26. Promises, 60. to do Wrong, 61. Prompt Apology, 42. Promptness at Table, 229. Property, Right of, 78. Lost and Found, 92. Destruction of, 93. Propriety, Amusements of doubt- ful, 120. Prude, The, 220. Public Interest in Integrity, 82. Shame, 94. Punctuality, 164, 212, 214. Punishments, 36, 157. Put it out of Sight, 76. Put Yourself in his Place, 70. INDEX. 251 Qualified Rights, 148. Quotations, 92. R. Recreations, Indoor, 221. Regularity, 165. Religion, Natural, 20. Revealed, 24. Religious Lotteries, 99. Renting or Hiring, 85. Replies, 243. Respect for the Aged, 239. Restlessness at Concert, 215. Return from Concert, 217. Reverie, 51. Right and Wrong, 21. of Property, 78, 84, 90. of Worship, 145. Rights, Equality of Natural, 30. Roman Shows, 137. Roughs, The, 219. Rules of Business, 89. S. Sabbath Day, 27. Samaritan, The Good, 29. School, The, 159. Law Defined, 160. Morality, 167. Reform, 168. Dress, 189. Scriptures, Duties to God from, 24. Scriptures, Duties to Man from, 28. Seating Guests at Table, 234. Secrets, 203. Self-control, 38, 165. Self-evident Truths, 143. Self-possession, 195. Selfishness in Traveling, 240. Servant, The, 232. Seward and Fessenden, 42. Shame, A Public, 94. Sidewalk, The Rights of, 207. Sitting in Company, 227. Slander, 67. Slander, Two Parties to a, 6p. Slang, 200. Small Contracts, 83. Smoking in Company, 210. Sociability, 224, 225. Sociable, The, 221. Social Habits, 163. Law Defined, 175. Society, Good, 7. Sparrows, 137 Spitting at the Table, 231. Spoons and Butter-knife, 232. Sport, Cruel, 137. Standing in Company, 227. Stealing Little Things, 90. Step-parents, 104. Stop and weight it, 69. Story, Two Sides to a, 69. Strangers, Courtesy to, 222. Street Dress, 187. Crossing, 208. Recognition, 209. Superior Power, i8. Swearing, 26. System, 244. T. Table Conversation, 233. The Hotel, 242. Talkative, The, 215. Tardiness, 114. Tattler, The, 173. Teacher, The, 160. Teachers' Rights, 161. Partiality, 162. Teeth, The, 180. Temperance, 73. Temptation, 75, 235. Testimony, A Murderer's, 39. Thanks, 243. Theft Defined, 90. They Say, a Poem, 68. Tobacco, 228. Touch not. Taste not, etc., 77. Traveling, Behavior in, 238. Acquaintances, 240. Trial by Jury, 149. True Test of Courage, 49. Truth as to Words Spoken, 57. as to Things Done, 59. not Always to be Spoken, 205. Two Parties to a Slander, 69. Two Sides to a Story, 69. 252 INDEX. U. Unchaste Language, 52. Literature, 53. Undress at Table, 230. Uniformity in Temper, 244. Union of the Good, 171. United States, Constitution of, 144. Unskilled Labor, 115. Untruth, A Lie and an, 55. Untruthfulness, Habits of, 72. Value of Labor, 84. Veil, The, 209: Veracity, 54, 59. Visit, The Social, 223. Visiting, Hints for, 222. Voice, The Cultivated, 195. Voluntary Informer, 172. Vote, The Freeman's, 154. W. Wash, The, 235. Washington and Payne, 41. Washington's Address, 159. Weapons, 39. Whispering in School, 166. in Company, 204. White Lies and Black, 56. Who is my Neighbor? 28. Why they went to War, 161. 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