■IIVDJO-^ 
 
 AllFO% 
 
 M!FO% ^^ 
 
 INft-JWN^ 
 
 /^^iiiAwa 3\\v 
 
 o 1 
 
 
 -4V> "v^-AMVWiiir^^ '■^■.rin'^hvviv^'^" '//u-; 
 
 ^y//, ..vlOl.4.WCnfj% <v\flieRAf?YC>/ A\^!!B!?ARYa<v .W 
 
 r\r rMirn/?. 

 
 
 CO 
 
 
 -< 
 
 vr. 
 
 vaOSANCElfx> 
 
 -^mmw 
 
 <:^wmm/:^ 
 
 iARYOc. 
 
 ^«i/0JllV0JO'»^ 
 
 ^<tfojnv3'jo^ 
 
 
 > 
 
 
 
 
 
 ^LuyAJlCElfj^ 
 
 ^'<i/ojnv3jo'^ <rii33w-sor^ %a3AiNnmv 
 
 v^ 
 
 ;OFCA[IF0% 
 
 
 AWrUNIVERi/A 
 
 ^-TiUONVSOV"^ 
 
 ^10SANCEI% 
 o 
 
 MNn?UV 
 
 NlOSAVCflfj> 
 
 /TJri I 
 
 ^ 
 
 
 //^ajAiNa-jwv^ ^.!/OJiiv>jo'^ ^<i/ojiiv3jo'^ 
 
 c^' 
 
 %. 
 
 ^^lOSANCFlfjv. 
 
 ^•OFCAllFOff^ ^.OFCAllFOftf^ 
 
 lOr-l t«>«^| lu^% 
 
 li
 
 MENTAL AND SOCIAL CULTURE: 
 
 A TEXT BOOK 
 
 FOR 
 
 SCHOOLS AND ACADEMIES. 
 
 BY 
 
 .TTE C. LOOMIS, A.M., M.D., 
 
 ■)ENT OF WHEELING FEMALE COLLEGE. 
 
 \a 
 
 NEW YORK: 
 J. W. SCHERMERHOKN & CO., 
 
 1873.
 
 Eutered according to Act of Congress, in the year 1SC7, 
 
 Bt J. W. SCHERMBRHOEN & CO., 
 
 In the Clerk's Office of tlie District Court of the United States for the Southern 
 
 District of New York. 
 
 Little, Rennie & Co., 
 
 PKINTEES, STEREOTTTEKS & ELECTR0TTPER9, 
 430 BROOME STREET, N. T.
 
 lyj 
 
 PEEFAOE. 
 
 "What are the means by wliicli my mental faculties may 
 be best deyeloped and strengthened ? What is the most 
 successful mode of study? How much, and when, and 
 how? How shall I learn the principles of pohteness, of 
 personal accomj)hshment — of rendering myseK agreeable ? 
 "What are the errors into which I am most Hable to f aU. ? 
 what the habits I should seek to avoid ? 
 
 These are questions that come home to every youth, 
 but on which instruction has been greatly neglected. 
 With no word of counsel in his whole coiu'se of instruc- 
 tion, the youth is expected to develop for himself mental 
 success and social excellence. 
 
 To present the leading principles of mental and social 
 cultui-e, is the object of tliis work. The first thirteen 
 chapters, excepting the eighth, are abridged from Dr. 
 Watts' inestimable Improvement of tJie Mind. Many of 
 the maxims and rules of conversation and pohteness are 
 from Chesterfield's Letters to his Son. A few paragraphs 
 have been taken fi'om other standard authors. For the 
 remainder of the work, as well as for its general arrange- 
 ment, the author alone must be responsible. 
 
 . "^t 
 
 V^PMQ.
 
 CONTENTS. 
 
 Introduction 5 
 
 Chapter I. — How to obtain Knowledge 7 
 
 11. — Five Methods compared 14 
 
 III. — KuLES OF Observation 26 
 
 IV. — Op Books and Reading 31 
 
 V. — Judging op Books 42 
 
 VI. — Lectures 47 
 
 VII. — Op Conversation 50 
 
 VIII. — Practical Rules : How and when to speak . . 63 
 
 IX.— Op Study 68 
 
 X. — Op Fixing the Attention 73 
 
 XI. — Op Enlarging the Mind 11 
 
 XII. — Op Improving the Memory 85 
 
 XIII. — Op Self-control 91 
 
 XIV. — Op Cheerful Disposition 99 
 
 XV. — Op Politeness 105 
 
 XVI. — Practical Hints on Behavior 109
 
 IIN'TEODUCTIOK 
 
 "When we are asked any simple question, as, "Wliat 
 will the weatlier be to-morrow?" or, "How mucli is four 
 times thirteen ?" that which does the work of finding or 
 preparing an answer is called The Blind ; it is that ^^art 
 of our being which does our thinking. Of its substance we 
 know nothuig ; we call it Sjnrif. "We have, however, 
 some knowledge of the principles upon which it acts. 
 Like the body, it is under the control of fixed and definite 
 laws, which govern its growth and activity. 
 
 We well luiow that if we would attain to proficiency in 
 any manual art, the hand must be trained. If we would 
 become expert upon any musical instrument, not only 
 must the hands be made to run over the keys hour after 
 hour, and day by day, but this must be done in accord- 
 ance with the laws of muscular growth and discipline. 
 In hke manner, if we would attain to mental excellence, 
 it must be by an observance of the laws of the mind. 
 
 We are constituted in our natures social beings : much 
 of our hves is spent in the companionship of others, and 
 much of our happiness is derived fi'om them. Hence 
 our mental improvement must be considered in this two- 
 fold aspect, — first, the action of the mind by itself ; sec- 
 ond, its action in connection with others.
 
 6 INTKODUCTION. 
 
 By the first of tliese we learn the manner in which we 
 improve the power of thought, reasoning, and memory ; 
 and in which we gather knowledge. By the second, we 
 learn the art of deriving knowledge and happiness fi'om 
 others, as well as of bestowing the same in retui-n. 
 
 These two elements of culture are, however, so con- 
 stantly intermingled in our education and hfe, that it AviU 
 be more advantageous to consider them together, as we 
 find them in our daily study and intercourse. 
 
 We shaU therefore treat first, Of the rules for the gov- 
 ernment of mind in the attainment of knowledge : second, 
 Of the modes of obtaining knowledge, both individual 
 and social : tlikd. Of the general principles of self-govern- 
 ment and social intercourse, with some practical hints 
 adapted to the improvement of youth.
 
 MENTAL AND SOCIAL CULTURE. 
 
 CHAPTER I. 
 
 HOW TO OBTAIN KNOWLEDGE. 
 
 Rule I. — Deeply possess your mind with the importance 
 of a good judgment, and the rich and inestimable advantage of 
 right reasoning. Review the instances of your own miscon- 
 duct in life ; think how many follies and sorrows you might 
 have escaped, and how much guilt and misery you might have 
 prevented, if from your early years you had taken due pains 
 to judge aright concerning persons, times, and things. This 
 will awaken you with lively vigor to address yourselves to 
 the work of improving your reasoning powers, and seizing 
 every opportunity and advantage for that end. 
 
 II. Consider the weakness and frailty of human nature in 
 general, which arise from the very constitution of a soul 
 united to a material body. Consider the depth and difficulty 
 of many trutlis, and the flattering appearances of falsehood, 
 whence arise an infinite variety of dangers to which we are 
 exposed in our judgment of things. 
 
 III. A slight view of things so momentous is not sufiicient. 
 You should therefore contrive and practise proper methods 
 to acquaint yourself with your own ignorance, and to im- 
 press your mind with a sense of thie low and imperfect degree 
 of your present knowledge, that you may be incited with
 
 8 MENTAL AND SOCIAL CULTUEE. . 
 
 labor and activity to pursue after greater measures. Among 
 others, you may find methods such as these successful : 
 
 1. Survey at times the vast and unlimited regions of learn- 
 ing. Let your meditations run over the names of all the 
 sciences, with their numerous branchings, and innumerable 
 particular themes of knowledge ; and then reflect how few 
 of them you are acquainted with in any tolerable degree. 
 
 2. Think what a numberless variety of questions and diffi- 
 culties there are belonging even to that i:)articular science in 
 which you have made the greatest progress, and how few of 
 them there are in which you have arrived at a final and un- 
 doubted certainty. 
 
 3. Read the accounts of those vast treasures of knowledge 
 which some of the dead have possessed, and some of the liv- 
 ing do possess. Read the almost incredible advances which 
 have been made in science. Acquaint yourself with persons 
 of great learning, that by converse among them, and com- 
 paring yourself with them, you may be animated with new 
 zeal to equal them as far as possible, or to exceed : thus let 
 your diligence be quickened by a generous and laudable 
 emulation. 
 
 Remember this, that if uj)on some few superficial acquire- 
 ments you value, exalt, and swell yourself, as though you 
 were a man of learning already, you are thereby building an 
 impassable barrier against all improvement : you will lie 
 down and indulge idleness, and rest yourself contented in 
 the midst of dee^) and shameful ignorance. 
 
 IV. Presume not too much uj^on a bright genius, a ready 
 wit, and good parts ; for this, without labor and study, will 
 never make a man of knowledge and wisdom. This has been 
 an unhappy temptation, to persons of a vigorous and lively 
 fancy, to despise leai'ning and study. They have been 
 acknowledged to shine in an assembly, and to sj^arkle in a 
 discourse on common topics, and thence they took it into 
 their heads to abandon reading and labor, and grow old in
 
 HOW TO OBTAIN KNOWLEDGE. 9 
 
 ignorance ; but wlien they had lost their vivacity of animal 
 nature and youth, they became stupid and sottish even to 
 contempt and ridicule. 
 
 Witty men sometimes have sense enough to know their 
 own foible ; and therefore they craftily shun the attacks of 
 argument, or boldly pretend to despise and renounce them, 
 because they are conscioias of their o"\\ti ignorance, and in- 
 wardly confess their want of acquaintance with the skill of 
 reasoning. 
 
 V. As you are not to fancy yourself a learned man because 
 you are blessed with a ready Avit, so neither must you im- 
 agine that large and laborious reading, and a strong memory, 
 can denominate you truly wise. 
 
 It is meditation and studious thought, it is the exercise of 
 your own reason and judgment upon all you read, that gives 
 good sense even to the best genius, and afibrds your under- 
 standing the truest improvement. A boy of a strong mem- 
 ory may repeat a whole book of Euclid, yet be no geome- 
 trician ; for he may not be able perhaps to demonstrate one 
 single theorem. 
 
 A well-furnished library and a capacious memory are 
 indeed of singular use towards the improvement of the 
 mind ; but if all your learning be nothing but a mere amass- 
 Tiient of what others have written, without a due penetration 
 into the meaning, and without a judicious choice and deter- 
 mination of your own sentiments, I do not see what title 
 your head has to true learning above your shelves. Though 
 you have read philosophy and theology, morals and meta- 
 physics in abundance, and every other art and science, yet if 
 your memory is the only faculty employed, with the neglect 
 of your reasoning powers, you can justly claim no higher 
 character than that of a good historian of the sciences. 
 
 Here note, many of the foregoing rules are more pecu- 
 liarly proper for those who are conceited of their abilities, 
 and are ready to eutertain a high opinion of themselves. 
 
 1*
 
 10 MENTAL AND SOCIAL CULTUEE. 
 
 But a modest, humble youth, of a good genius, should not 
 suffer himself to be discouraged by any of these considera- 
 tions. They are designed only as a spur to diligence, and a 
 guard against vanity and pride. 
 
 V^I. Be not so weak as to imagine that a life of learning is 
 a life of laziness and ease. Dare not give up yourself to any 
 of the learned professions, unless you ai'e resolved to labor 
 hard at study, and can make it your delight, and the joy of 
 your life, according to the motto of Lord Chancellor Kmg : 
 
 Labor ipse voluptas. 
 
 It is no idle thing to be a scholar indeed. A man much 
 addicted to luxury and pleasure, recreation and pastime, 
 should never pretend to devote himself to the sciences, 
 
 VII. Let the hope of new discoveries, as well as the satis- 
 faction and pleasure of known truths, animate your daily 
 industry. Do not think learning in general is arrived at its 
 perfection, or that the knowledge of any particular subject 
 in any science cannot be improved, merely because it has lain 
 five hundred or a thousand years without improvement. The 
 present age, by the blessing of God on the ingenuity and 
 diligence of men, has brought to light such truths in natural 
 philosophy, and such discoveries in the heavens and the 
 earth, as seemed to be beyond the reach of man. 
 
 VIII. Do not hover always on the surface of things, nor 
 take lip suddenly with mere appearances ; but i^enetrate into 
 the depth of matters, as far as your time and circumstances 
 allow, especially in those things which relate to your own 
 profession. Do not indulge yourselves to judge of things by 
 the first glimpse, or a short and superficial view of them ; for 
 this will fill the mind with errors and prejudices, and give it 
 a wrong turn and an ill habit of thinking, and make much 
 work for retraction. 
 
 As for those sciences or those parts of knowledge which
 
 HOW TO OBTAIN KNOWLEDGE. 11 
 
 either your profession, your leisure, your inclination, or your 
 incapacity forbid you to pursue with much ajiplication, or to 
 search far into them, you must be contented with an histor- 
 ical and superficial knowledge of them, and not pretend to 
 form any judgment of your own on those subjects which you 
 understand very imperfectly. 
 
 IX. Once a day, especially in the early years of life and 
 study, call yourselves to an account, and inquire what new 
 ideas, what new proi^osition or truth you have gained, what 
 further confirmation of known truths, and what advances jo\\ 
 have made in any part of knowledge ; and let no day, if 
 possible, pass away without some intellectual gain: such a 
 course, well pursued, must certainly advance you in useful 
 knowledge. It is a wise proverb among the learned, bor- 
 rowed from the lips and practice of a celebrated painter, 
 Nulla dies sine linea^ " Let no day pass without one line at 
 least;" and it was a sacred rule among the Pythagoreans 
 that they should every evening thrice run over the actions 
 and affairs of the day, and examine what their conduct had 
 been, what they had done, or what they had neglected ; and 
 they assured their pupils that by this method they would 
 make a noble progress in the path of virtue. 
 
 X. Maintain a constant watch at all times against a dog- 
 matical spirit ; fix not your assent to any proposition in a 
 firm and unalterable manner, until you have some firm and 
 unalterable ground for it — until you have arrived at some 
 clear and sure evidence, and have turned the proposition 
 on all sides, and searched the matter through and through, 
 so that you cannot be mistaken. And even where you may 
 think you have full grounds of assurance, be not too early 
 nor too frequent in expressing this assurance in a peremp- 
 tory and positive manner, remembering that human nature 
 is always liable to mistake. 
 
 A dogmatical spirit has many inconveniences attending it, 
 as it stops the ear against all further reasoning upon that
 
 12 MENTAL AND SOCIAL CULTUEE. 
 
 subject, and shuts up the mind from all farther improvements 
 of knowledge. If you have resolutely fixed your opinion, 
 though it be upon too slight and insufficient grounds, you 
 will stand determined to renounce the strongest reason 
 brought for the contrary opinion, and grow obstinate against 
 the force of the clearest argument. 
 
 A dogmatical spirit naturally leads us to arrogance of 
 mind, and gives a man airs in conversation which are too 
 haughty and assuming. 
 
 A dogmatical spirit inclines a man to be censorious of his 
 neighbors. Every one of his own opinions appears to him 
 written as it were with sunbeams, and he grows angry that 
 his neighbor does not see it in the same light. He is tempted 
 to disdain his correspondents as men of a low and dark 
 understanding, because they will not believe what he does. 
 
 Men of this spirit, when they deal in controversy, delight 
 m reproaches. They abound in tossing about absurdity and 
 Ktupidity among their brethren ; they cast the imputation of 
 heresy and nonsense plentifully upon their antagonists, and 
 in matters of sacred importance they deal out their anathemas 
 in abundance upon Christians better than themselves ; they 
 denounce damnation upon their neighbors without either 
 justice or mercy ; and when they pronounce sentences of 
 divine wrath against supposed heretics, they add their own 
 human fire and indignation. A dogmatist in religion is not 
 a great way off from a bigot, and is in high danger of grow- 
 ing up to be a persecutor. 
 
 XI. Though caution and slow assent will guard you 
 against frequent mistakes, yet you should have courage 
 enough to retract any mistake and confess any error ; fre- 
 quent changes are tokens of levity in our first determina- 
 tions, yet you should never be too proud to change your 
 opinion, nor frightened at the name of changeling. Learn to 
 scorn those vulgar bugbears, which confirm foolish man in 
 his old mistakes, for fear of being charged with inconstancy.
 
 HOW TO OBTAIN KNOWLEDGE. 1? 
 
 I confess it is better not to judge than to judge Msely ; it is 
 wiser to withhold our assent till we see complete evidence : 
 but if we have too suddenly given our assent, as the wisest 
 man sometimes does, if we have professed what we find after- 
 wards to be false, we should never be ashamed nor afraid to 
 renounce the mistake. 
 
 XII. He that would raise his. judgment above the vulgar 
 rank of mankind, and learn to pass a just sentence on per- 
 sons and things, must take heed of a fanciful temper of mind, 
 and a humorous conduct in his affairs. Fancy and humor, 
 early and constantly indulged, may expect an old age over- 
 run -with follies. 
 
 A humorist is one whose habit it is to be greatly pleased 
 or displeased with little things, who sets his heart much 
 \;pon matters of small importance, who has his will de- 
 termined every day by trifles, his actions seldom directed 
 by the reason and nature of things, and his passions fre- 
 quently raised by things of little moment. Where this 
 practice is allowed, it will insensibly warp the judgment to 
 pronounce little things great, and tempt you to lay a great 
 weight upon them. In short, this temj^er will incline you to 
 pass an unjust value on almost every thing that occurs, and 
 every step you take in this path is just so far out of the way 
 to wisdom. 
 
 XIII. For the same reason, have a care of trifling with 
 things important and momentous, or of sporting with things 
 awful and sacred : do not indulge a spirit of ridicule, as some 
 witty men do, on all occasions and subjects. This will as 
 unhappily bias the judgment on the other side, and incline 
 you to set a low estimate on the most valuable objects. 
 Whatsoever evil habit we indulge in will insensibly obtain a 
 power over our understanding and betray us into m.any 
 eiTors. 
 
 XIV. Ever maintain a virtuous and pious frame of sj^irit, 
 for an indulo:ence of vicious inclinations debases the under
 
 14 MENTAL AND SOCIAL CULTUEE. 
 
 standing and i^erverts the judgment. Sensuality ruins the 
 better faculties of the miud. An indulgence of appetite and 
 passion enfeebles the powers of reason: it makes the judg- 
 ment weak and susceptible to every falsehood, and especially 
 to such mistakes as have a tendency towards the gratification 
 of the animal nature, and it warps the soul aside from 
 that steadfast honesty and integrity that necessarily belong 
 to the pursuit of truth. It is the virtuous man who is in a 
 fair way to wisdom. " God gives to those that are good in 
 his sight wisdom, and knowledge, and joy:" (Eccles. ii. 26.) 
 Piety towards God, as well as sobriety and virtue, are 
 necessary qualifications to make a truly wise and judicious 
 man. He that abandons religion must act in such contra- 
 diction to his own conscience and best judgment, that he 
 abuses and spoils the faculty itself. It is thus in the nature 
 of things, and it is thus by the righteous judgment of God. 
 
 CHAPTEE II. 
 
 OBSERVATION, READING, INSTRUCTION BY LECTURES, CONVER- 
 SATION, AND STUDY, COMPARED. 
 
 There are five eminent means or methods whereby the 
 mind is improved in the knowledge of things ; and these are 
 observation, reading, instruction by lectures, conversation, 
 and meditation ; the last, in a more peculiar manner, is called 
 study. 
 
 Let us survey the general definitions or descriptions of 
 each and all of them. 
 
 I. Observation is the notice we take of all occurrences, 
 whether they are sensible or intellectual, whether relating to 
 persons or things, to ourselves or others. It is this that
 
 METHODS 01' LEAKNING COMPAllED. 15 
 
 furnishes us, even from our infancy, witli a rich variety of 
 ideas and propositions, words and plirascs : it is by tliis we 
 know that tire will burn, that the sun gives light, that a horse 
 eats grass, that an acorn produces an oak, that man is a being 
 capable of reasoning and discourse, that our judgment is 
 weak, that our mistakes are many, that our sorrows are 
 great, that our bodies die and are carried to the grave, and 
 tliat one generation succeeds another. All those things 
 which we see, which we hear or feel, which we perceive by 
 sense or consciousness, or which we know in a direct manner, 
 with scarce any exercise of our reflecting faculties or our 
 reasoning powers, may be included under the general name 
 of observation. 
 
 When ohservatio7i relates to any thing that immediately 
 concerns ourselves, and of which we are conscious, it may be 
 called experience. So I am said to know or experience that 
 I have in myself a power of thinking, fearing, loving ; that I 
 have appetites and passions working in me, and that many 
 j)ersonal occurrences have attended me in life. 
 
 When we are searching out the nature or properties of any 
 thing by various methods of trial, or when we apply some 
 active powers, or set causes to work to observe what effects 
 they will produce, this sort of observation is called experi- 
 onent. When I throw a bullet into water, I find it sinks; 
 and when I throw the same bullet into quicksilver, I see it 
 swims ; but if I beat out the bullet into a thin hollow shape, 
 like a dish, then it will swim in the water also. So when I 
 strike two flints together, I find they produce fire : when I 
 throw a seed in the earth, it grows up into a j)lant. All 
 these belong to the first method of knowledge, which I shall 
 call observati07i. 
 
 II. Beading is that means or method of obtaining knowl- 
 edge whereby we acquaint ourselves with what other men 
 have written or published to the world in their writings. 
 The arts of reading and writing are of infinite advantage,
 
 16 MENTAL AND SOCIAL CULTURE. 
 
 for by them we are made partakers of the sentim.ents, obser- 
 vations, reasonings, and improvements of all the learned 
 world, in the most remote nations, and in former ages almost 
 from the beginning of mankind. 
 
 III. Public or private lectures are snch verbal instructions 
 as are given by a teacher while the learners attend in silence. 
 This is the way of learning religion from the pulpit, or of 
 philosophy or theology from the professor's chair, or of 
 mathematics by a teacher showing us various theorems or 
 problems. 
 
 IV. Conversation is another method of improving our 
 minds, wherein, by mutual discourse and inquiry, we learn 
 the sentiments of others, as well as communicate to them our 
 own sentiments. Sometimes, indeed, though both parties 
 speak by turns, the advantage is only on one side, as when a 
 teacher and a learner meet and discourse together ; but fre- 
 quently the profit is mutual. Under this head of conversa- 
 tion we may also rank disputes of various kinds. 
 
 V. Meditation or study includes all those exercises of the 
 mind, whereby we render all the former methods useful for 
 our increase in true knowledge and wisdom. It is by medi- 
 tation we come to confirm our memory of things that pass 
 through our thoughts in the occurrences of life, in our own 
 expeiiences, and in the observations we make. It is by medi- 
 tation that we draw various inferences and establish in our 
 minds general principles of knowledge. It is by meditation 
 that we compare the various ideas which we derive from our 
 senses, or from the operations of our souls, and join them in 
 propositions. It is by meditation that we fix in oux memory 
 whatsoever we learn, and form ou.r judgment of the truth or 
 fidsehood, the strength or weakness, of what others speak or 
 write.
 
 METHODS OF LEARNING COMPAEED. 17 
 
 Section I. — Observation. 
 
 1. It is owing to ohservation that oui* mind is furnished 
 with the first simple and complex ideas. It is this that lays 
 the ground-work and foundation of all knowledge, and makes 
 us capable of using any of the other methods for improving 
 the mind ; for if we did not attain a variety of sensible and 
 intellectual ideas by the sensations of outward objects, by 
 the conscioxisness of our own appetites and passions, pleasures 
 and pains, and by inward experience of the actings of our 
 own spirits, it would be impossible either for men or books 
 to teach us any thing. It is observation that must give us 
 our first ideas of things, as it includes sense and conscious- 
 ness. 
 
 2. All our knowledge derived from observation, whether 
 it be of single ideas or of propositions, is knowledge gotten 
 at first hand. Hereby we see and know things as they are, 
 or as they appear to us ; we take the impressions of them on 
 our minds from the original objects themselves, which give 
 clear and strong concej)tions. Whereas the knowlecTge we 
 derive from lectures, reading, and conversation is but the 
 coj^y of other men's ideas — ^that is, the picture of a picture. 
 
 3. Another advantage of observation is, that we may gain 
 knowledge all the day long, and every moment of our lives. 
 Every moment of our existence, except while we are asleep, 
 we may be adding something to our intellectual treasures, 
 and even the remembrance of our dreaming will teach us 
 some truths, and lay a foundation for a better acquaintance 
 with human nature, both in the powers and in the frailties 
 of it. 
 
 Section II. — Reading. 
 
 1. By reading we acquaint ourselves in a very extensive 
 manner with the affairs, actions, and thoughts of the living
 
 18 MENTAL AND SOCIAL CULTUEE. 
 
 and the dead in the -most remote nations and most distant 
 ages, and that with as much ease as though they lived in oui 
 own age and nation. By reading we may learn something 
 from all portions of mankind, whereas by observation we 
 learn all from ourselves, and only what comes within our own 
 direct cognizance ; and by conversation we can enjoy only 
 the assistance of a very few persons — those who are near us 
 and live at the same time, our neighbors and contemporaries ; 
 but our knowledge is much more narrowed still if we confine 
 ourselves to our own solitary reasonings, without observa- 
 t^ion or reading, for then all our improvement must arise only 
 from our own inward powers and meditations. 
 
 2. By reading we learn not only the actions and the senti- 
 ments of different nations and ages, but we transfer to our- 
 selves the knowledge and improvements of the most learned 
 men, the wisest and the best of mankind, when or whereso- 
 ever they may have lived ; whereas we can obtain the con- 
 versation and instruction of those only who are within the 
 reach of our dwelling or our acquaintance, whether they are 
 wise or iinwise; and sometimes that narrow sphere scarce 
 affords any person of eminence in wisdom or learning, unless 
 our instructor happen to have this character. And as for our 
 study and meditations, even when we arrive at some good 
 degree of learning, our opportunities for further improve- 
 ment in knowledge by them are still far more contracted than 
 those that may be afforded by reading. 
 
 3. When we read good authors we learn the best, the most 
 labored, and most refined sentiments of wise and learned 
 men, for they have studied hard, and have committed to 
 writing their maturest thoughts, the results of long study 
 and experience ; whereas by conversation, and in lectures, 
 we often obtain only the j^resent thoughts of our tutors or 
 friends, which, though they may be bright and useful, are at 
 first perhaps sudden and indigested, and mere hints which 
 have risen to no maturity.
 
 METHODS OF LEAENING COMPAEED. 19 
 
 4. It is another advantage of reading that we may review 
 what we have read. We may consult the page again and 
 again, and meditate on it at successive seasons in our serenest 
 and most retired hours, having the book always at hand; 
 but what we obtain by conversation and in lectures is often 
 lost again as soon as the company breaks up or the day 
 vanishes, unless we happen to have a good memory or quickly 
 retire and note down what we have found of value. P^'or 
 the same reason, and for the want of retiring and writing, 
 many a learned man has lost useful meditations of his own, 
 and could never recall them. 
 
 Section III. — Lectures. 
 
 1. There is something more sprightly, more delightful and 
 entertaining in the living discourse of a wise and well-quali- 
 fied teacher, than there is in the silent and sedentary practice 
 of reading. The very turn of voice, the good pronunciation, 
 and the polite and alluring manner which some teachers have 
 attained, will engage the attention, keep the soul fixed, and 
 convey instruction in a more lively and forcible way than is 
 possible in the mere reading of books in the silence and 
 retirement of the closet. 
 
 2. A tutor or instructor, when he paraphrases and explains 
 an author, can mark out the precise point of difficulty or 
 controversy and unfold it. He can show you which para- 
 graj^hs are of gi*eatest importance, and which are of less 
 moment. He can teach his hearers what authors or what 
 parts of an author are best worth reading on any particular 
 subject, and thus save his disciples much time and pains by 
 shortening the labors of their private studies. He can show 
 you what were the doctrines of the ancients in a compendium 
 which perhaps would cost much labor and the perusal of 
 many books to attain. He can inform you what new doc- 
 trines or sentiments are arising in the world before they come
 
 20 MENTAL AND SOCLy:. CULTUEE. 
 
 to be public, as well as acquaint you ^vith his own private 
 thoughts and his own experiments and observations, which 
 never were and perhaps never Avill be published to the world, 
 and yet may be very valuable and useful. 
 
 3. A living instructor can convey to our senses those no- 
 tions with which he would furnish our minds when he teaches 
 vs natural philosoj^hy or most parts of mathematical learn- 
 ing. He can make the experiments before our eyes. He can 
 describe figures and diagrams, point to the lines and angles, 
 and make the demonstration in an intelligible manner by 
 sensible means, which cannot so well be done by reading, 
 even though we should have the same figures lying in a book 
 before our eyes. A living teachei', therefore, is a most neces- 
 sary help in these studies. 
 
 I might also add that even where the subject of discourse 
 is moral, logical, or rhetorical, aud does not directly come 
 under the notice of our senses, a tutor may explain his ideas 
 by such familiar examples and plain or simple similitudes as 
 seldom find j^lace in books and writings. 
 
 4. AVhen an instructor in his lectures delivers any matter 
 of difiiculty, or expresses himself in such a manner as seems 
 obscure, so that you do not take up his ideas clearly or fully, 
 you have opportunity, when the lecture is finished or at 
 other proper seasons, to inquire how such a sentence should 
 be understood, or how such a difficulty may be explained 
 and removed. 
 
 If there be permission given to converse freely with the 
 tutor, either in the midst of the lecture or at the end of it, 
 concerning any doubts or difficulties that occur to the hearer, 
 this brings it very near to conversation or discourse. 
 
 Section IV. — CoisrvEESATiON. 
 
 1. When we converse familiarly with a learned friend, we 
 have his own help at hand to explain to us every word and
 
 METH0I;S OF LEAENING COMPAEED. 21 
 
 sentiment that seems obscure in his discourse, and to inform 
 us of his whole meaning, so that we are in much less danger 
 of mistaking his sense ; whereas in books whatsoever is really- 
 obscure may abide always obscure without remedy, since the 
 author is not at hand that we may inquire his meaning. 
 
 2. If we mistake the meaning of our fi-iend in conversa- 
 tion we are quickly set right again, but in reading we many 
 times go on in the same mistake, and are not capable of re- 
 covering ourselves from it. Thence it comes to pass that we 
 have so many contests in all ages about the meaning of 
 ancient authors, and especially the sacred writers. 
 
 3. When we are discoursing upon any theme with a friend, 
 we may propose our doubts and objections against his senti- 
 ments and have them solved and answered at once. The 
 difficulties that arise in our minds may be removed by one 
 enlightening word; whereas in reading, if a difficulty or 
 question arise in our thoughts, which the author has not 
 happened to mention, we. must be content without a present 
 answer or solution of it. Books cannot speak. 
 
 4. Not only are the doubts which arise in the mind upon 
 any subject or discourse easily proposed and solved in con- 
 rersation, but the difficulties we meet with in books and 
 in our private studies may find a relief by friendly confer- 
 ences. We may pore upon a knotty point in solitary medi- 
 tation many months without a solution, because perhaps we 
 have gotten into a wrong tract of thought, and our labor, 
 while we are pursuing a false scent, is not only useless and 
 unsuccessful, but it leads us perhaps into a long train of error 
 for want of being cori*ected in the first step. But if we note 
 down the difficulty when we read it, we may propose it to an 
 intelligent friend or teacher when we see him. We may thus 
 be relieved in a moment and find the difficulty vanish : he be- 
 holds the object perhaps in a different view, sets it before us 
 in quite another light, leads us at once into evidence and 
 truth, and that with a delightful surprise.
 
 22 MENTAL AND SOCIAL CULTUEE. 
 
 5. Conversation calls into light what has been lodged in 
 the recesses and secret chambers of the sonl. By occasional 
 hints and incidents it brings useful notions into remembrance : 
 it unfolds and displays the hidden treasures of knowledge 
 with which reading, observation, and study has before fur- 
 nished the mind. By mutual discourse the soul is awakened 
 and allured to bring forth its hoards of knowledge, and it 
 learns how to render them most iiseful to mankind. A man 
 of vast reading without convei'sation is like a miser who lives 
 only to himself. 
 
 6. In free and friendly conversation our intellectiial powers 
 are more animated, and our spirits act with a superior vigor 
 in the quest and pursuit of unknown truths. There is a 
 sharpness and sagacity of thought that attends conversation 
 beyond what we find whilst we are shut up reading and 
 musing in our retirement. Our souls may be serene in soli- 
 tude, but iSiOt sparkling, though perhaps we are employed in 
 reading the works of the brightest writers. It often happens 
 in free discourse that new thoughts are strangely struck out, 
 which in calm and silent reading would never be excited. 
 By conversation jox\ will both give and receive this benefit, 
 as flints when put into motion and striking against each other 
 produce living fire on both sides, which would never have 
 arisen from the same hard materials in a state of rest. 
 
 Y. In generous conversation amongst ingenious and learned 
 men we have the great advantage of proposing our private 
 opinions, and of bringing our sentiments to the test, and 
 learning in a safe and compendious Avay what the world will 
 judge of them, how mankind will receive them, what objec- 
 tions may be raised against them, what defects there are in 
 our scheme, and how to correct our mistakes. These advan- 
 tages are not so easy to be obtained by our OAvn private 
 meditations, for flie pleasure we take in our own notions, and 
 the passion of self-love, as well as the narrowness of om* 
 views, tempt us to pass too favorable an oj)inion on our own
 
 METHODS OF LEARNING COMPAEED. 23 
 
 schemes ; whereas the variety of genius in our several associ- 
 ates will give happy notice hoAV our opinions will stand in 
 the view of mankind. 
 
 8. It is also another considerable advantage of conversa- 
 tion, that it furnishes the student with a knowledge of men 
 and the aifairs of life, as reading furnishes him with book- 
 learning. A man who dwells all his days among books may 
 amass a great amount of knowledge, but he may still be a 
 mere scholar, which is a contemptible sort of character in the 
 world. A hermit shut up in his cell in a college contracts a 
 sort of mould and rust upon his soul, and all his airs of be- 
 havior have a certain awkwardness in them; but these 
 awkward airs are worn away by degrees in company. The 
 scholar becomes a citizen or a gentleman, a neighbor and a 
 friend : he learns how to dress his sentiments in the fairest 
 colors, as well as to set them in the strongest light. Thus 
 he brings out his notions with honor : he makes some use of 
 them in the world, and improves theory by practice. 
 
 Section" Y. — Meditation". 
 
 Mere lectures, reading, and conversation, without think- 
 ing, are not sufficient to make a man of knowledge and 
 wisdom. It is our o^m thought and reflection, study and 
 meditation, that must attend all the other methods of improve- 
 ment, and perfect them. 
 
 1. Though observation and instruction, reading and con- 
 versation, may furnish us with many ideas of men and things, 
 yet it is our own oneditation., and the labor of our own 
 thoughts, that must form our judgment of them. It is our 
 own mind that must judge for ourselves concerning the 
 agreement or disagreement of ideas, and form propositions 
 of truth out of them. Reading and conversation may 
 acquaint us with many truths, and with many arguments to 
 support them ; but it is our own study and reasoning that
 
 24 MENTAL AND SOCIAL CULTUEE. 
 
 must determine whether the jDropositions are true, anof 
 whether the arguments are just and solid. 
 
 2. It is confessed there are a thousand things which our 
 eyes have not seen, and which would never come within the 
 reach of our personal and immediate knowledge and obser- 
 vation, because of the distance of time and place : these must 
 be known by consulting other persons ; and that is done 
 either in their writings or in their discourses. But after all, 
 let this be a fixed point with us, that our oicn T<^ection and 
 iudgment alone must determine how far we should receive 
 that of which books or men inform us, and how far they are 
 worthy of our assent and credit. 
 
 3. It is meditation and study that transfer and convey 
 the notions and sentiments of others to ourselves, so as to 
 make them properly our own. It is our own judgment upon 
 them, as \oell as our memory of them, that makes them become 
 our axon property. It does as it were concoct our intellectual 
 food, and turns it into a part of ourselves, just as a man may 
 call his limbs and his flesh his own, whether he borrowed the 
 materials from the ox or the sheep, from the lark or the lob- 
 ster, whether he derived it from corn or milk, the fruits of the 
 trees, or the herbs and roots of the earth : it is all now be- 
 come one substance with himself, and he wields and manages 
 those muscles and limbs for his own proper purposes, which 
 once were the substance of other animals or of vegetables. 
 
 4. By study and meditation we improve the hints that we 
 have acquired by observation, conversation, and reading. 
 We take more time in thinking, and by the labor of the mind 
 we penetrate deeper into the themes of knowledge, and 
 carry our thoughts sometimes much further on many sub- 
 jects than we ever met with in the reflections of others, either 
 in the books of the dead or the discourses of the living. It 
 is our own reasoning tliat draws out one truth from another, 
 and forms a whole scheme or science from a few hints which 
 we borrowed elsewhere.
 
 METHODS OF LEARNING COMPARED. 25 
 
 5. By a survey of these things we may justly conchide 
 that he who spends all his time in hearing lectures, or jioring 
 upon books, without observation, meditation, or converse, 
 will have but a mere historical knowledge of learning, and 
 be able only to tell what others have known or said on any 
 subject. He that lets all his time flow away in conversation, 
 without due observation, reading, or study, will gain but a 
 slight and superficial knowledge, which will be in danger of 
 vanisliing with the voice of the speaker. He that confines 
 himself to his closet and his own narrow observation of 
 things, and is taught only by his own solitary thoughts, 
 without instruction by lectures, reading, or free conversation, 
 will be in danger of a narrow spirit, a vain conceit of him- 
 self, and an unreasonable contempt of others ; and after all, 
 he will obtain but a very limited and imperfect view and 
 knowledge of things, and will seldom learn how to make 
 that knowledge useful. 
 
 These five methods of improvement should be pursued 
 jointly, and go hand in hand where our circumstances are so 
 happy as to find opportunity and convenience to enjoy them 
 all ; though I must give opinion that two of them, namely, 
 reading and meditation, should employ much more of our 
 time than j)ublic lectures or conversation and discourse. As 
 for observation, we may be always acquiiing knowledge in 
 that way, whether we are alone or in company. 
 
 2
 
 26 MENTAL AND SOCIAL CULTUEE. 
 
 CHAPTEE III. 
 
 RULES RELATING TO OBSERVATION. 
 
 In giving a few directions concerning this method of im- 
 provement, I shall not confine myself to the first mere im- 
 pression of objects on the mind by observation, but include 
 also some hints which relate to the first, most easy, and 
 obvious reflections which arise from them. 
 
 I. Let the enlargement of your knowledge be a constant 
 view and design in life, since there is no time or place, no 
 transactions, occurrences, or engagements, which exclude 
 us from this method of improving the mind. When we 
 are alone, even in darkness and silence, we may converse 
 with our own hearts, observe the working of our own spirits, 
 and reflect upon the inward motions of our own passions in 
 some of the latest occurrences in life ; we may acquaint our- 
 selves with the powers and properties, the tendencies and in- 
 clinations both of body and spirit, and so gain a more intimate 
 knowledge of ourselves. When we are in company, we may 
 discover something more of human nature, of human passions 
 and follies, and of human aflairs, vices, and virtues, by con- 
 versing with mankind and observing their conduct. Nor is 
 there any thing more valuable than the knowledge of our- 
 selves and the knowledge of men, except it be a knowl- 
 edge of God who made us, and our relation to him as our 
 Governor. 
 
 When we are in the liouse or the city, wheresoever we 
 turn our eyes we see the works of men ; when we are abroad 
 in the country we behold more of the works of God. The 
 skies above and the ground beneath us, the animal and
 
 RULES RELATING TO OBSERVATION. 27 
 
 vegetal)le world round about iis, may A?itertain our observa- 
 tion with ten thousand vai'ieties. 
 
 Endeavor, therefore, to derive some instruction or improve- 
 ment of the mind from every thing which you see or hear, 
 from every thing which occurs in human life, from every 
 thing within you or without yovi. 
 
 1. Fetch down knowledge from the clouds, the stars, the 
 sun, the moon, and the revolutions of the i^lanets. Dig and 
 Iraw up valuable meditations from the depths of the earth, 
 and search them through the vast oceans of water. Extract 
 intellectual imjjrovement from the minerals and metals, from 
 the wonders of nature among the vegetables and herbs, 
 trees and flowers. Learn lessons from the birds and the 
 beasts, and the meanest insects. Read the wisdom of God 
 and his admirable contrivance in them all ; read his almighty 
 power, his rich and various goodness in all the works of his 
 hands. 
 
 2. From the day and the night, the hours and the flying 
 minutes, learn a wise improvement of time, and be watchful 
 to seize every opportunity to increase in knowledge. 
 
 3. From the vicissitudes and revolutions of nations and 
 families, and from the various occurrences of the world, leai-n 
 the instability of mortal affairs, the uncertainty of life. 
 
 4. From the vices and follies of others, observe what is 
 hateful in them; consider how such a practice looks iu 
 another person, and remember that it looks as ill or worse in 
 yourself From the vu'tue of others learn something worthy 
 of your imitation. 
 
 5. From the deformity, the distress, or calamity of others, 
 derive lessons of thankfulness to God, and hymns of grateful 
 praise to your Creator, Governor, and Benefactor, who has 
 formed you in a better mould, and guarded you from those 
 evils. Learn also the sacred lesson of contentment in your 
 owB estate, and compassion to your neighbor under Lis 
 miseries.
 
 28 MENTAL AND SOCIAL CULTURE. 
 
 6. From your natural powers make this inference, that they 
 were not given you for nothing, hut for some useful employ- 
 ment to the honor of your Maker, and for the good of your 
 fellow-creatures, as well as for your own best interest and 
 final hapj)iness. 
 
 7. From the sorrows, the pains, the sicknesses, and suffer- 
 ings that attend you, learn the evil of sin and the imperfec- 
 tion of your present state. From your own sins and follies 
 learn the i^atience of God towards you, and the practice of 
 humility towards God and man. 
 
 8. Thus from every appearance in nature, and from every 
 occurrence of life, you may derive natural, moral, and reli- 
 gious observations to entertain your minds, as well as rules 
 of conduct in the affairs relating to this life and to that which 
 is to come. 
 
 II. In order to furnish the mind with a rich variety of 
 ideas, the laudable curiosity of young j^eoj^le should be in- 
 dulged and gratified, rather than discouraged. It is a very 
 hopeful sign in young persons to see them curious in observ- 
 ing and inquisitive in searching into things that occur ; nor 
 should such an inquiring temper be frowned into silence, or 
 rigorously restrained, but should rather be satisfied with 
 proper answei-s. 
 
 For this reason, also, where time and fortune allow it, 
 young peojDle should be led into company at proper seasons, 
 should be carried abroad to see the fields and the woods and 
 the rivers, the buildings, towns, and cities distant from their 
 own dwelling. They should be entertained mth the sight of 
 strange birds, beasts, fishes, insects, vegetables, and produc- 
 tions both of nature and art of every kind, whether they are 
 the j^roducts of their own or of foreign nations ; and in due 
 time, where Providence gives opportunity, they may travel 
 under a wise inspector or tutor to different parts of the world 
 for the same ehd, that they may bring home treasures of 
 useful knowledo^e.
 
 RULES RELATING TO OBSERVATION. 29 
 
 ni. Among all your observations write down what is most 
 remarkable and uncommon ; reserve these remarks in store 
 for proper occasions, and at pro2:)er seasons take a review of 
 them. Such a practice will give you a habit of useful think- 
 ing : this will secure the workings of your soul from running 
 to waste ; and by this means even your looser moments will 
 turn to happy account both here and hereafter. 
 
 And wliatever useful observations have been made, let 
 them be at least some part of the subject of your conversa- 
 tion among your friends at next meeting. 
 
 Let his circumstances or situation in life be what or where 
 they Avill, a man should never neglect the improvement 
 which may be derived from observation. Let him rove 
 through the earth or the seas, or pursue his diversions in 
 whatever part of the world he pleases; let prosperous or 
 adverse fortune call him to the most distant parts of the 
 globe, still let him carry on his knowledge and the improve- 
 ment of his soul by wise observations. In due time, by this 
 means, he may render himself some way useful to mankind. 
 
 IV. Let us keep our minds as free as possible from passions 
 and prejudices, for these will give a wrong turn to our ob- 
 servations both on persons and things. The eyes of a man 
 in the jaundice make yellow observations on everything; 
 and the soul, tinctured with any passion or prejudice, diffuses 
 a ialse color over the real apj^earance of things, and disguises 
 many of the common occurrences of life; it never beholds 
 things in a true light, nor suifers them to appear as they are. 
 Whensoever, therefore, you would make proper observations, 
 let self, with all its influences, stand aside as far as possible ; 
 abstract your own interest and your own concern from them, 
 and bid all friendships and enmities stand aloof and keep out 
 of the way. 
 
 If this rule were well obeyed we should be much better 
 guarded against those common pieces of misconduct in the 
 observations of men, namely, the false judgments of pride
 
 30 MENTAL AND SOCIAL CULTURE. 
 
 and envy. How ready is envy to mingle "with the notices 
 wliich we take of otlier persons ! How often are mankind 
 prone to put an ill sense upon the action of their neighbors, 
 to take a survey of them in an evil position and in an un- 
 happy light ! By this we are led to form a worse opinion 
 of our neighbors than they deserve, while at the same time 
 pride and self-flattery tempt us to make unjust observations 
 on ourselves in our own favor. 
 
 V. In making observations on persons, take care of indul- 
 ging that busy curiosity which is ever inquiring into j)rivate 
 and domestic affairs, with an endless itch of learning the 
 secret history of families. It is but seldom that such a pry- 
 ing curiosity attains any valuable ends ; it often begets sus- 
 picions, jealousies, and disturbances in households, and is 
 a frequent temptation to persons to defame their neighbors. 
 
 VI. Let your observation, even of persons and their 
 conduct, be chiefly designed to lead you to a better ac- 
 quaintance with things, particularly with human nature ; 
 and to inform you what to imitate and what to avoid, rather 
 than to furnish matter for the evil jjassions of the mind, 
 or the impertinencies of discourse and reproaches of the 
 tongue. 
 
 VII. Though it may be proper sometimes to make your 
 observations concerning persons as well as things the subject 
 of discourse in learned or useful conversations, yet what- 
 ever remarks you make on persons, particularly to their 
 disadvantage, should for the most part lie hid in your own 
 breast, till some just and apparent occasion, some necessary 
 call of Providence, leads you to speak of them. 
 
 If the character or conduct which you observe be greatly 
 culpable, it should so much the less be published. You 
 may treasure up such observations of the follies or vices 
 of your neighbors as may be a constant guard against your 
 practising the same, without exposing the reputation of your 
 neighbor on that account. It is a good old rule, that our
 
 BOOKS AND READING. 31 
 
 conversation should rather he laid out on things than on j^er- 
 sons ; and this rule should generally be observed, unless 
 names be concealed, wheresoever the faults or follies of man- 
 kind are our present theme. 
 
 VIII, Be not too hasty to erect general theories from a 
 few particular observations, appearances, or experiments. 
 This is what logicians call a false induction.' When eeu- 
 eral observations are drawn from so many particulars as to 
 become certain and indubitable, they are jewels of knowl- 
 edge, comprehending great treasure in little room ; but they 
 are therefore to be made with the greater care and caution, 
 lest errors become large and diffusive, if Ave should mistake 
 in these general notions. 
 
 A hasty determination of universal principles, without a 
 due survey of all the particular cases which may be included 
 in them, is the way to lay a trap for our own understandings, 
 whereby we shall often be taken captives into mistake and 
 falsehood. 
 
 CHAPTEK IV. 
 
 OF BOOKS AND READING. 
 
 I. The world is full of books ; but there are multitudes 
 which are so ill written, that they were never worth any man's 
 reading ; and there are thousands more which may be good 
 in their kind, yet are worth nothing when the occasion is 
 past for which they were written. Others may be valuable 
 in themselves for some special purpose, or in some peculiar 
 science, but are not fit to be perused by any but those who 
 are engaged in that particular science or business. To what 
 use is it for a divine, or a physician, or a tradesman to read
 
 32 MENT^M. AND SOCIAL CULTURE. 
 
 over the huge volumes of reports of cases m the hiw ? or for 
 a lawyer to learn Hebrew, and read the Rabbins ? It is of 
 vast advantage for a young man to have the proper books 
 for his reading recommended by a judicious friend. 
 
 II. Books of importance of any kind, and especially com- 
 plete treatises on any subject, shoidd be first read in a more 
 general and cursory manner, to learn a little of what the 
 treatise promises, and what you may expect from the writer's 
 manner and skill. And for this end I would advise that the 
 preface always be read, and a survey taken of the table of 
 contents, if there be one, before the survey of the book. By 
 this means you will not only be better fitted to give the 
 book the first reading, but you will be much assisted in your 
 second perusal of it, which should be done with greater 
 attention and deliberation, and you will learn with more ease 
 and readiness what the author pretends to teach. In your 
 reading, mark what was new or unknown to you before, and 
 review those chapters, pages, or paragraphs. Unless a reader 
 has an uncommon and most retentive memory, I may venture 
 to atiirm that there is scarce any book or chapter worth read- 
 ing once that is not worthy of a second perusal. At least 
 take a careful review of all the lines or paragraphs which 
 you marked, and make a recollection of the sections which 
 you thought truly valuable. 
 
 There is another reason, also, wdiy I would choose to take 
 a superficial and cursory survey of a book before sitting 
 down to read it with studious attention ; and that is, that 
 there may be difficulties in it which we cannot easily under- 
 stand and conquer at the first reading, for want of a fuller 
 comprehension of the author's wdiole scheme. And, thei'e- 
 fore, in such treatises we should not stay till we master every 
 difficulty at the first perusal; for perhaps many of these 
 would appear to be solved when we have proceeded further 
 in that book, or would vanish of themselves upon a second 
 reading.
 
 BOOKS AND READING. 33 
 
 III. If tliree or four persons agree to read tlie same book, 
 and eacli brings his own remarks upon it, at hours appointed 
 for conversation, and tliey communicate mutually their senti- 
 Bients on the subject, and debate about it in a friendly 
 manner, this practice will render the reading of any author 
 more abundantly beneficial to each of them. 
 
 IV. If several persons engaged in the same study take 
 into their hands distinct treatises on a subject, and appoint a 
 season of communication, they may inform each other in a 
 brief manner concerning the sense, sentiments, and methods 
 of those several authoi's, and thereby promote each other's 
 improvement, either by recommending the perusal of the 
 same book to their com2)anions, or perhaps by satisfying 
 their inquiries concerning it by conversation, without every 
 one perusing it. 
 
 V. Remember that your business in reading or in convei'- 
 sation, especially on subjects of natural, moral, or divine 
 science, is not merely to know the opinion of the author or 
 speaker, for this is but the mere knowledge of history ; but 
 "you.r chief business is to consider whether their opinio?is are 
 right or not^ and to improve your own solid knowledge on 
 that subject by meditation on the themes of their writing or 
 discourse. Deal freely Avitli every author you read, and yield 
 up yovir assent only to evidence and just reasoning on the 
 subject. 
 
 Here I would be understood to speak only of human 
 authors, and not of the sacred and inspired writings. In 
 these our business is only to find out the true sense, to under- 
 stand the true meaning of the paragraph and page ; our 
 assent then is bound to follow, when we are before satisfied 
 that the writing is divine. Yet I might add, also, that evec 
 this is sufiicient evidence to demand our assent. 
 . But in the compositions of men, remember you are a man 
 as well as they ; and it is not their reason but your own that 
 
 2*
 
 34 MENTAL AND SOCIAL CULTUEE. 
 
 is given to guide you when you arrive at years of discretion, 
 of manly age and judgment. 
 
 VL Let this, therefore, be your practice, especially after 
 you have gone through one course of any science in your 
 academical studies : if a writer on that subject maintains the 
 Bame sentiments that you do, yet if he does not explain his 
 ideas or prove his positions well, mark the faults or defects^ 
 and endeavor to do better^ either in the margin of your book, 
 or rather in some papers of your own, or at least let it be 
 done in your private meditations. As for instance : 
 
 Where the author is obscure, enlighten him : wliere he is 
 imperfect, supply his deficiencies : where he is too brief and 
 concise, amplify a little, and set his notions in a faii-er view : 
 where he is redundant, mark those paragraphs to be re- 
 trenched : when he trifles and grows impertinent, abandon 
 those passages or pages : when he argues, observe whether 
 his reasons be conclusive ; if the conclusion be true, and yet 
 the argument weak, endeavor to confirm it by better proofs : 
 where he derives or infers any proposition darkly and doubt- 
 fully, make the justice of the inference appear, and make 
 further inferences or corollaries, if such occur to your mind : 
 where you suppose he is in a mistake, propose your objections 
 and correct his sentiments : what he writes so well as to 
 approve itself to your judgment, both as just and usefid, 
 treasure it up in your memory, and count it a part of your 
 intellectual gains. 
 
 Many of these directions may be practised with regard to 
 conversation as well as reading, in order to render it useful 
 in the most extensive and lasting manner. 
 
 VII. Other things, also, of the like nature may be usefully 
 practised with regard to the authors which you read. If the 
 method of a book be irregular, reduce it into form, by a 
 little analysis of your own, or by hints in the margin. If 
 those things are heaped together which should be separated, 
 you may wisely distinguish and divide them. If several
 
 BOOKS AND BEADING. 35 
 
 tnings relating to the same subject are scattered up and 
 down separately through the treatise, you may bring them 
 all to one view by references ; or if the matter of a book be 
 really valuable and deserving, you may throw it into a better 
 method, reduce it to a more logical scheme, or abridge it into 
 a lesser form. All these practices will have a tendency both 
 to advance your skill in logic and method, to imi^rove your 
 judgment in general, and to give you a fuller survey of that 
 subject in particular. 
 
 VIII. If a book has no index to it, or good table of con- 
 tents, it is very useful to make one as you are reading it : 
 not with that exactness as to include the sense of every page 
 and paragraph, which should be done if you designed to 
 print it ; but it is sufficient in your index to take notice only 
 of those parts of the book which are new to you, or which 
 you think well written, and well worthy of your remembrance 
 or review. 
 
 Shall I be so free as to assure my younger friends, from 
 my own experience, that these methods of reading will cost 
 some pains in the first year of your study, and especially with 
 the first authors which you peruse in any science, or on any 
 particular subject; but the profit will richly compensate the 
 pains. And in the following years of life, after you have 
 read a few valuable books on any special subject in this 
 manner, it will be easy to read others of the same kind, 
 because you will not usually find very much matter in them 
 which you have not ali-eady examined. 
 
 If the writer be remarkable for any peculiar excellencies 
 or defects in his style or manner of writing, make just ob- 
 servations upon this also; and whatsoever ornaments you 
 find there, or whatsoever blemishes occur in the language or 
 manner of the writer, you may make just remarks upon 
 them. 
 
 Remember that one book read over in this manner, with 
 all this laborious meditation, will tend more to enrich your
 
 36 MENTAL AND SOCIAL CULTUEE. 
 
 understanding tlian the skimming over the surface of twenty 
 authors. 
 
 IX. By perusing books in tlie manner I have described, 
 you will make all your reading subservient not only to the 
 enlargement of your treasures of knowledge, but also to the 
 improvement of your reasoning powers. 
 
 There are many who read with constancy and diligence, 
 and yet make no advances in true knowledge by it. They 
 are delighted with the notions which they read or hear, as 
 they would be with stories that are told ; but they do not 
 weigh them in their minds as in a just balance, in order to 
 determine their truth or falsity : they make no observations 
 upon them, or inferences from them. Their eyes slide over 
 the pages, or the words slide over their ears, and vanish like 
 a rhapsody of evening tales, or the shadows of a cloud flying 
 over a green field on a summer's day. 
 
 Or if they review them sufficiently to fix them in their 
 remembrance, it is merely witJi a design to tell the tale over 
 again, and show what men of learning they are. Thus they 
 dream out their days in a course of reading, without real 
 advantage. As a man may be eating all day, and, for want 
 of digestion, is never nourished; so those endless readers 
 may cram themselves in vain with intellectual food, withoiit 
 real improvement of their minds, for want of digesting it by 
 proper reflections. 
 
 X. Enter into the sense and arguments of the authors you 
 read; examine all their proofs, and then judge of the truth 
 or falsity of their opinions ; and thereby you shall not only 
 gain a rich increase of your understanding, by those truths 
 which the author teaches, when you see them well supported, 
 bi;t you shall acquire also by degrees a habit of judging 
 justly and of reasoning well, in imitation of the good writers 
 whose works you peruse. 
 
 This is laborious indeed, and the mind is backward to 
 undergo the fatigue of weighing every argument, and tracing
 
 BOOKS AND BEADING. 37 
 
 every tliiug to its original. It is much less labor to take 
 all things upon trust : believing is much easier than 
 arguing. 
 
 I confess, those whose reading is designed only to fit them 
 for much talk and little knowledge, may content themselves 
 to run over authors in a sudden and trilling way ; they may 
 devour libraries in this manner, yet be poor reasoners at last, 
 and have no solid wisdom or true learning. The traveller 
 who walks on fair and softly in a course that points right, 
 and examines every turning before he ventures upon it, will 
 come sooner and safer to his journey's end, than he who runs 
 through every lane he meets, though he gallops full speed 
 all the day. The man of much reading, and a large retentive 
 memory, but without meditation, may become, in the sense 
 of the world, a knomng man ; and if he converse much with 
 the ancients, he may attain the fame of learning too : but 
 he spends his days afar off from wisdom and true judg- 
 ment, and possesses very little of the substantial riches of 
 the mind. 
 
 XL JSFever apply yourselves to read any author with a 
 determination beforehand either for or ayainst him, or with 
 a settled resolution to believe or disbelieve, to confirm or to 
 oppose, whatsoever he saith ; but always read with a design 
 to lay your mind open to truth, and to embrace it whereso- 
 ever you find it, as well as to reject every falsehood, though 
 it appear under ever so fair a disguise. How unhappy are 
 those men who seldom take an author into their hands with- 
 out having determined before they begin whether they will 
 like or dislike him ! They have got some notion of his name, 
 his character, his party, or his principles, by general conver- 
 sation, or perhaps by some slight view of a few pages ; and 
 having all their own opinions adjusted beforehand, they read 
 all that he writes with a prepossession either for or against 
 him. Unhappy those who hunt and purvey for a party, and 
 scrape together out of every author all those things, and 
 
 ^f*:''>^!r»00
 
 38 MENTAL AND SOCIAL CULTURE. 
 
 tliose only, which favor their own tenets, while they despise 
 and neglect all the rest ! 
 
 XII. Yet take this cantion. I wotild not be understood 
 here, as though I persuaded a person to live without any 
 settled principles at all, by which to judge of men and books 
 and things ; or that I would keep a man always doubting 
 about his foundations. The chief things that I design in 
 this advice are these three : 
 
 1. We should read with a just freedom of thought all 
 those books which treat of subjects which admit of doubt 
 and reasonable dispute. Nor should any of our opinions be 
 so resolved upon, especially in younger years, as to make us 
 unwilling to hear or to bear oj)position to them. 
 
 2. When we peruse those authors who defend our own 
 settled sentiments, toe should not take all their arguments for 
 just and solid ; but we should make a wise distinction be- 
 tween the corn and the chaif, between solid reasoning and 
 the mere superficial colors of it ; nor should we readily accept 
 all their lesser oj^inions because we agree with them in the 
 greater. 
 
 3. When we read those authors who ojjpose our most 
 certain and established principles, we should be ready to 
 receive any information from them in other points, and not 
 abandon at once every thing they say, though we are well 
 fixed in our opposition to their main point of arguing. 
 
 XIII. What I have said hitherto on this subject, relating 
 to books and reading, must be chiefly understood of that sort 
 of books, and those hours of our reading and study, whereby 
 we design to improve the intellectual powers of the mind 
 with natural, moral, or divine knowledge. As for those 
 treatises which are written to direct or to enforce and per- 
 suade our practice, there is one thing further necessary ; and 
 that is, that when our consciences are convinced that these 
 rules of prudence or duty belong to us, and require our con- 
 formity to them, we should then call ourselves to account^ and
 
 BOOKS AND READING. 39 
 
 inquire seriously whether we have put them in practice or not. 
 We should dwell upon the arguments, and impress the mo- 
 tives and methods of pei'suasion upon our own hearts, till we 
 feel the force and power of them inclining us to the practice 
 of the things which are there recommended. 
 
 If folly or vice be represented in its open colors, or its 
 secret disguises, let us search our hearts and review our lives, 
 and inquire how far we are criminal ; nor should we ever 
 think we have done wath the treatise while we feel ourselves 
 in sorrow for our past misconduct, and aspiring after a vic- 
 tory over those vices, or till we find a cure of those follies 
 begun to be wrought upon our souls. 
 
 In all our studies and pursuits of knowledge, let us remem- 
 ber that virtue and vice, sin and holiness, and the conforma- 
 tion of our hearts and lives to the duties of true religion and 
 morality, are things of far more consequence than all the 
 furniture of our understanding, and the richest treasures of 
 speculative knowledge ; and that, because they have a more 
 immediate and efi^ectual influence upon our eternal felicity 
 or eternal sorrow. 
 
 XIV. There is yet another class of books, of which it is 
 proper I should say something, while I am treating on this 
 subject ; and these are history, poetry, travels, books of 
 diversion or amusement, among which we may reckon also 
 common pamj)hlets, newspapers, and such like : for many of 
 these, once reading may be sufficient, where there is a toler- 
 ably good memory. 
 
 When several persons are in company, and one reads to 
 the rest writings of this character, once hearing may be suffi- 
 cient, provided that every one is so attentive and so free as 
 to make occasional remarks on such lines or sentences, such 
 periods or paragraphs, as in their opinion deserve it. Now 
 all those paragraphs or sentiments deserve remark, which 
 are new and uncommon, are noble and excellent for the 
 Diatter of them, are strons: and convincins: for the argument
 
 40 MENTAL AND SOCL\L CULTURE. 
 
 contained in tlieni, are beautiful and elegant for the language 
 or the manner, or any way wortliy of a second rehearsal ; 
 and at the request of any of the company let those para- 
 gra})hs be read over again. 
 
 Such parts, also, of these writings as may happen to be 
 remarkably stupid or silly, false or mistaken, sliould become 
 subjects of an occasional criticism, made by some of the 
 comjjany ; and this may give occasion to the repetition of 
 them, for the confirmation of the censure, for amusement or 
 diversion. 
 
 Still, let it be remembered that where the historical narra- 
 tion is of considerable moment, where the poetry or oratory 
 shines with some degree of perfection and glory, a sinr 
 reading is not sufficient to satisfy a mind that has a true ta 
 for this sort of writings ; nor can we make the fullest i vj 
 best improvement of them without proper reviews, and tl ,'' 
 in our retirement as well as in company. 
 
 XV. Among writings of the latter kind we may just 
 reckon short miscellaneous essays on all manner of su 
 jects; such as the Occasional Papers, the Tatlers, the Sj^ei 
 tators, and other books that have been compiled out ot 
 the weekly or daily products of the press, wherein are con- 
 tained a great number of bright thoughts, ingenious remarks, 
 and admirable observations, which have had a considerable 
 share in furnishing the present age with knowledge and 
 politeness, 
 
 XVI, Among other books which are proper and requisite, 
 in order to imj^rove our knowledge in general, or our ac- 
 quaintance with any particular science, it is necessary that 
 we should be furnished with vocabularies and dictionaries of 
 several sorts, namely, of common words, idioms and phrases, 
 in order to explain their sense ; of technical words, or the 
 terms of art, to show their use in arts and sciences ; of names 
 of men, countries, towns, rivers, and the like. These are to 
 be consulted and used upon every occasion ; and never let an
 
 BOOKS AND EEADING. 41 
 
 uiiknovm word pass in your reading without seeking for its 
 sense and meaning. 
 
 If such books are not at hand, you must supply the want 
 ')i' them as well as you can, by consulting those who can 
 inform you : and it is useful to note down matters of doubt 
 and inquiry in some jDOcket-book, and take the first oppor- 
 tunity to get them resolved, either by persons or books. 
 
 XVII. Be not satisfied with a mere knowledge of the best 
 
 authors that treat of any subject, instead of acquainting 
 
 yourselves thoroughly with tlie subject itself There are 
 
 many young students who are fond of enlarging their knowl- 
 
 t^dge of books, who content themselves with a notice of their 
 
 •le-pages, which is the attainment of a bookseller rather 
 
 m that of a scholar. Such persons are under a great 
 
 tiptation to practise these two follies : 1. To heap up a 
 
 eat number of books at a greater expense than most of 
 
 em can bear, and to furnish their libraries infinitely better 
 
 an their understanding; 2. And when they have gotten 
 
 ch rich treasures of knowledge upon their shelves, to 
 
 nagine themselves men of learning, and take a pride in 
 
 talking of the names of fiimous authors, and the subjects of 
 
 which they treat, without any real improvement of their own 
 
 minds in true science or wisdom. At best their learning 
 
 reaches no further than the indexes and tables of contents, 
 
 while they know not how to judge or reason concerning the 
 
 matters contained in those authors. 
 
 And indeed how many volumes of learning soever a man 
 possesses, he is still deplorably poor in his understanding, 
 until he has made those several parts of learning his own 
 property by reading and reasoning, by judging for himself, 
 and rememberiuGf what he has read.
 
 42 MENTAL AND SOCIAL CULTURE. 
 
 CHAPTEE V. 
 
 JUDGMENT OF BOOKS. 
 
 I. If we would form a judgment of a book wliich we have 
 not seen before, the first thing that offers is the title-page, 
 and we may sometimes learn a little of the import and de- 
 sign of a book thereby ; though it must be confessed that 
 titles are often deceitful, and promise more than the book 
 performs. The author's name, if it be known in the world, 
 may help us a little, and lead us to guess in what manner 
 the work is done. A jierusal of the preface or the introduc- 
 tion (which I before recommended) may further assist our 
 judgment ; and if there be an index of the contents, it will 
 give us still more light. 
 
 If we have not leisure or inclination to read over the book 
 itself regularly, then by the titles of the chapters we may be 
 directed to peruse particular chapters or sections, and observe 
 whether there be any thing valuable or important in tliem. 
 We shall thus find whether the author explains his ideas 
 clearly, whether he reasons strongly, whether he methodizes 
 well, whether his thought and sense be manly, and his man- 
 ner polite; or, on the other hand, whether he be obscure, 
 weak, trifling, and confused ; or, finally, whether the matter 
 may not be solid and substantial, though the style and man- 
 ner be rude and disagreeable. 
 
 II. By having run through several chapters and sections 
 in this manner, we may generally judge whether the treatise 
 be worth a complete perusal or not. But if by such an 
 occasional survey of some chapters our expectation be utterly 
 discouraged, we may well lay aside that book. It can hardly
 
 JUDGMENT OF BOOKS. 43 
 
 bo valuable if in the seven or eight chaj)ters which we peruse 
 there be but little truth, force of reasoning, beauty, (*r in- 
 genuity of thought, mingled with much error, ignorance, 
 impertinence, dulness, mean and common thoughts, or rail- 
 ing. Life is too short, and time is too precious, to read every 
 new book quite over, in order to find whether it is worth the 
 reading. 
 
 III. There are some general mistakes which persons are 
 frequently guilty of in passing a judgment on the books 
 which they road. 
 
 One is this : when a treatise is written tolerably well, we 
 are ready to pass a favorable judgment upon it, and some- 
 times to exalt its character far beyond its merit, if it agree 
 with our own principles, and support the opinions of our 
 party. On the other hand, if the author be of different 
 sentiments, and espouse contrary principles, we can find 
 neither wit nor reason, good sense nor good language in it ; 
 forgetting that a silly author may draw his pen in the de- 
 fence of certain and infallible truth, or he may attack even 
 gross errors with feeble and ridiculous arguments. Truth in 
 this world is not always attended and supported by the 
 wisest and safest methods ; and error, though it can never 
 be maintained by just reasoning, may yet be artfully covered 
 and defended. 
 
 IV. Another mistake which some persons fall into is this : 
 when they read a treatise on a subject with which they have 
 but little acquaintance, they find almost eveiy thing new and 
 strange to them. Being greatly entertained and improved 
 by many things which were unknown to them before, they 
 admire the treatise, and commend the author at once. 
 Whereas if they had but attained a good degree of skill in 
 that science, jierhaps they would find that the author had 
 written very poorly, that neither his sense nor his method 
 was just and proper, and that he had expressed only what 
 was very common or trivial.
 
 44 MENTAL AKD SOCIAL CULTURE. 
 
 V. Biit there is a clanger of mistake in our judgment ol 
 books, on the other hand also ; for when we have made our- 
 selves masters of any particular theme of knowledge, and 
 surveyed it long on all sides, there is perhaps scarce any 
 wi'iter on that subject who greatly entertains and pleases us 
 afterwai'ds, because we find little or nothing new in him; 
 and yet, in a true judgment, perhaps his sentiments are most 
 proper and just, his explication clear, and his reasoning 
 strong, and all the parts of the discourse are well connected 
 and set in a happy light ; but we knew most of those things 
 before, and therefore they strike us not, and we are in danger 
 of discommending them. 
 
 Thus the learned and the unlearned have their several dis- 
 tinct dangers and prejudices ready to attend them in their 
 judgment of the writings of men. These which I have men- 
 tioned are a specimen of them, and indeed but a mere speci- 
 men ; for the prejudices that warj) our judgment aside from 
 truth are almost endless. 
 
 VI. Yet I cannot forbear to i:)oint out two or three more 
 of these follies, that I may attempt something towards the 
 correction of them, or at least to guard others against them. 
 
 There are some persons of a forward and lively temper, 
 fond of intermeddling with all appearances of knowledge, 
 who will give their judgment on a book as soon as the title 
 of it is mentioned, for they Avould not willingly seem igno- 
 rant of any thing that others know. And especially if they 
 happen to have any superior character or possessions, they 
 fancy they have a right to talk freely upon every thing that 
 appears, though they have no other pretence to this freedom. 
 
 VII. I might here name another class of judges, who will 
 set themselves up to decide in favor of an author, or will 
 pronounce him a mere blunderer, according to the company 
 they have kept, and the judgment they have heard passed 
 upon a book by others, though they have no knowledge of 
 the subject themselves. These, with a fluent and voluble
 
 JUDGMENT OF BOOKS. 45 
 
 tongue, become . mere echoes of the praises or censures of 
 other men. 
 
 VIII. There is yet another mischievous principle which 
 prevails among some persons in passing a judgment on the 
 writings of others, and that is, when from the seci'et stimu- 
 lations of vanity, pride, or envy, they despise a valuable 
 book, and throw contempt upon it by wholesale : and if you 
 ask them the reason of their censure, they will tell you, 
 perhaps, that they have found a mistake or two in it, or there 
 are a few sentiments or expressions which do not suit them. 
 It is a paltry humor that inclines a man to rail at any human 
 performance because it is not absolutely perfect. 
 
 Wise and just distinctions ought to be made when we pass 
 a judgment on mortal things ; but envy condemns by whole- 
 sale. Some fibres of it are rooted in almost every man's 
 nature, and it works in a sly and imperceptible manner, and 
 that even in some persons who in the main are men of wis- 
 dom and piety. They know not how to bear the praises that 
 are given to an ingenious author, esi^ecially if he be living, 
 and of their profession ; and therefore they will, if possible, 
 find some blemish in his writings. They will endeavor to 
 diminish the honor of the best treatise that has been written 
 on any subject, and to render it useless by their censures, 
 rather than suffer their envy to lie asleep, and the little mis- 
 takes of the author to pass unexposed. Perhaps they will 
 commend the work in general with a pretended air of candor ; 
 but pass so many sly and invidious remarks upon it after- 
 wards, as shall efiectually desti-oy all their cold and formal 
 praises. 
 
 IX. When a person feels any thing of this invidious humor 
 working in him, he may by the following consideration 
 attempt the correction of it. Let him think how many are 
 the beauties of the author whom he censures, in comparison 
 with his blemishes, and remember that it is a much more hon- 
 orable and good-natured thing to find out peculiar beauties
 
 46 MENTAL AND SOCIAL CULTURE. 
 
 than faults : true and undisguised candoi" is much more ami- 
 able and divine a talent than accusation. Let him reflect 
 again, what an easy matter it is to find mistakes in all human 
 authors, who are necessarily fallible and imperfect. 
 
 A little wit, or a little learning, with a good degree of 
 vanity and ill-nature, will teach a man to pour out whole 
 pages of remark and reproach upon one real or fixncied mis- 
 take of a great and good author ; and this may be dressed 
 up by the same talents, and made entertaining enough to the 
 world, which loves reproach and scandal. But if the critic 
 would but once make this attemjDt, and try to outshine the 
 author by writing a better book on the same subject, he 
 would soon be convinced of his own insufficiency, and per- 
 haps might learn to judge more justly and favorably of the 
 performance of other men. Every poor low genius may 
 cavil at what the richest and the noblest has j^erformed; 
 but it is a sign of envy and malice, added to the littleness 
 and poverty of genius, when such a cavil becomes a sufficient 
 reason to pronounce at once against a bright author, or a 
 valuable treatise. 
 
 X. Another, and that a very frequent fault, in passing a 
 judgment upon books, is this : that persons spread the same 
 praises or the same reproaches over a whole treatise, and all 
 the chapters in it, which are due only to some of them. 
 They judge, as it were, by wholesale, without making a due 
 distinction between the several parts or sections of the per 
 formance ; and this is likely to lead those who hear them 
 into dangerous mistakes. 
 
 XL When you hear any person pretending to give his 
 judgment of a book, consider whether he be a capable judge, 
 or whether he may not lie under some unhappy bias or pre- 
 judice for or against it, or whether he has made a sufficient 
 inquiry to form just sentiments upon it. Tliough he be a 
 man of good sense, yet he is incapable of passing a true 
 j udgment on a particular book, if he be not well acquainted
 
 LIVING INSTBUCTIONS AND LECTUIiES. 4.7 
 
 with the subject of which it treats, and tlie manner in which 
 it is written, be it verse or prose. Again, though he be ever 
 so capable of judging, yet you are to consider whether there 
 be any thing in the author, in his manner, in his language, 
 in his opinions, and his particular party, which may warp the 
 sentiments of him that .judges, to think well or ill of the 
 treatise, and to pass too favorable or too severe a sentence 
 concerning it. If you find that he is either an unfit judge 
 because of his ignorance or his prejudices, his judgment of 
 that book should sro for nothinsc. 
 
 CHAPTER VI. 
 
 OF LIVING INSTRUCTIOXS AND LECTURES. 
 
 I. There are few persons of so penetrating a genius, and 
 so just a judgment, as to be capable of learning the arts and 
 sciences without the assistance of teachers. There is scarcely 
 any science that is properly and speedily learned, even by the 
 noblest genius with the best books, TNathout a tutor. Books 
 are a sort of dumb teachers: they point out the way to 
 learning ; but if we labor under any doubt or mistake, they 
 cannot always answer sudden questions, or explain present 
 doubts and difiiculties : this is properly the work of a living 
 insti'uctor. 
 
 II. There are few tutors who are sufiiciently learned to 
 sustain all the parts and provinces of instruction. The 
 sciences are numerous, and many of them lie far wide of 
 each other; and it is best to enjoy the instructions of two or 
 three tutors at least. Then we may expect that each will 
 teach the few parts of learning which are committed to hie
 
 48 MENTAL AKD SOCIAL CULTURE. 
 
 care in greater perfection. But where this advantage canhot 
 be had with convenience, one superior teacher may supply 
 the place of two or three common instructors. 
 
 III. It is not sufficient that instructors be skilful in those 
 »iciences which they profess and teach ; they should also have 
 skill in the art' or method of teaching, and patience in the 
 practice of it. There are some very learned men, who know 
 much, yet have not the talent of communicating their knowl- 
 edge. They may have an obscure and perplexed way of 
 talking, or show their learning uselessly, making long com- 
 ments on every word of the book. Others cannot condescend 
 to young beginners, and are soon angry and impatient, and 
 cannot bear with the questions of a young, inquisitive, and 
 sprightly learner ; or pei-haps they skim over a science in a 
 slight and superficial survey, and never lead their disciples 
 into the depths of it. 
 
 IV. A good tutor is one who can and will apply himself 
 with diligence and concern, and indefatigable patience, to 
 effect what he undertakes ; to teach his disciples, and see 
 that they learn ; to adaj^t his way and method, as near as 
 may be, to the various dispositions, as well as to the capaci- 
 ties of those whom he instructs, and to inquire often into 
 their progress and improvement. 
 
 And he should take j^articular care of his own temper and 
 conduct, that there be nothing in him or about him which 
 may set a bad example ; notliing that may savor of a haughty 
 temper, or a mean and sordid spirit ; nothing that may ex- 
 pose him to the aversion or to the contempt of his scholars, 
 or create a prejudice in their minds against him and his in- 
 structions. If possible, he should have so much of a natural 
 candor and sweetness combined with all the improvements 
 of learning, as may convey knowledge to the minds of his 
 disciples with a gentle insinuation and sovereign delight, and 
 tempt them to the highest improvement by a resistless and 
 insensible force. But I shall have occasion to. say more on
 
 LIVING INSTRUCTIONS AND LECTURES. 49 
 
 this subject, when I come to speak more directly of the 
 methods of communicating knowledge. 
 
 V. The learner should attend with constancy and care to 
 all the instructions of his tutor; and if he hapj^ens to he at 
 any time unavoidably hindered, he must endeavor to retrieve 
 the loss by double industry for time to come. He should 
 always recollect and review his lectures, read over some 
 other author or authors upon the same subject, confer uj^on 
 it with his instructor, or with his associates, and write down 
 the clearest result of his present thoughts, reasonings, and 
 inquiries, which he may have recourse to hereafter, either to 
 re-examine them and to apply them to proper use, or to im- 
 prove them further to his own advantage. 
 
 VI. A student should never satisfy himself with bare 
 attendance on the lectures of his tutor, unless he clearly 
 takes uj) his sense and meaning, and understands the things 
 which he teaches. A young pupil should so behave himself 
 as to gain the affection of his instructor, that uj^on every 
 occasion he may, with the utmost freedom, ask questions, 
 and talk over his own sentiments, his doubts, and difficulties 
 with him, and in an humble and modest manner desire the 
 solution of them. 
 
 VII. Let the learner endeavor to maintain an honorable 
 opinion of his insti'uctor, and heedfully listen to his instruc- 
 tions, as one willing to be led by a more experienced guide ; 
 and though he is not bound to accept every sentiment of his 
 tutor, yet he should so far comply with him as to resolve 
 upon a just consideration of the matter, and try and examine 
 it thoroughly with an honest heart, before he presume to de- 
 termine against him. 
 
 VIII. It is a frequent folly in young learners to fancy 
 themselves wiser than those who teach them. At the first 
 view, or upon a very little thought, they think they can dis- 
 cern weakness or mistake in what their teacher asserts, and 
 reject at once sentiments and doctrines which theii- teachers
 
 50 MENTAL AND SOCIAL CULTUEE. 
 
 have determined, perhaps, after years of mature study, care- 
 ful observation, and much prudent experience. 
 
 IX. It is true teachers and masters are not infallible, nor 
 are they always in the right ; and it must be acknowledged, 
 it is a matter of some difficulty for younger minds to main- 
 tain a just veneration for the authority and advice of their 
 parents and the instructions of their tutors, and yet at the 
 same time secure to themselves a just freedom in their own 
 thoughts. We are sometimes too ready to imbibe all their 
 sentiments without examination, if we reverence and love 
 themf ; or, on the other hand, if we take all freedom to con • 
 test their opinions, we are sometimes tempted to cast off 
 that love and reverence to them which God and nature dic- 
 tate. Youth is ever in danger of these two extremes. 
 
 X. But I think I may safely conclude thus : Though the 
 authority of a teacher must not absolutely determine the 
 judgment of his pupil, yet young and inexperienced learners 
 should pay all proper deference to the instructions of their 
 parents and teachers, short of absolute submission to their 
 dictates. Yet still we must maintain this : that they should 
 never receive any opinion into their assent, unless sufficient 
 evidence of it is first sjiven to their own reason. 
 
 CHAPTEE VII. 
 
 EULES OF IMPROVEMENT BY COXVER NATION". 
 
 I. If we would improve our minds by conversation, it is a 
 great happiness to be acquainted with persons wiser than 
 ourselves, and to enjoy their conversation frequently. It 
 they happen to be a little reserved, use all obliging methods 
 to draw out of them what may increase your own knoAvledge.
 
 RULES OF IMrROVEMENT BY CONVERSATION. 51 
 
 II. Wliatsoever company you are in, waste not the tinio 
 in trifling and impertinence. If among children, talk with 
 them according to their capacity, mark the buddings of iu- 
 fimt reason : observe the diflerent motions and distinct work- 
 ings of the animal nature and of the mind, as far as you can 
 discern them : take notice by what degrees the little creature 
 grows up to the use of his reasoning powers, and what early 
 prejudices beset and endanger his understanding. By this 
 means you will learn to address yourself to children in a Avay 
 conducive to their benefit, and perhaps you may derive from 
 them something for your OAvn entertainment and advan- 
 tage. 
 
 III. If you happen to be in company with a merchant or a 
 sailor, a farmer or a mechanic, lead them into a discourse of 
 the matters of their peculiar province or profession ; for every 
 one knows, or should know, his own business best. In this 
 sense a common mechanic may be wiser than the philoso- 
 pher. By this means you may gain some improvement in 
 knowledge from every one you meet. 
 
 IV. Confine not yourself always to one sort of company, 
 or to persons of the same party or opinion, either in matters 
 of learning, religion, or civil life, lest, if you should happen 
 to be educated in early mistake, you shoidd be confirmed 
 and established in it by conversing only with persons of the 
 same sentiments. A free and general conversation with men 
 o1^ various countries and of different parties, opinions, and 
 practices, so far as it may be done safely, is of excellent use 
 to undeceive us in many wrong judgments which we may 
 have framed, and to lead us to juster thoughts. Conversa- 
 ♦^ion with foreigners esjiecially has a happy influence in en- 
 larging our minds and setting them free from errors and pre- 
 judices. 
 
 Fool that I was ! I thought imperial Rome 
 
 Like market towns, where once a week we come, 
 
 And thither drive our tender lambs from liome.
 
 52 MENTAL AND SOCIAL CULTURE. 
 
 V. In mixed company, among acquaintances and strangers, 
 endeavor to learn something from all. Be swift to hear ; 
 but be cautious of your tongue, lest you betray your igno- 
 rance or offend some who are present. The Scriptures se- 
 verely censure those who speak evil of the things they know 
 not. Acqixaint yourself with persons and parties which are 
 far distant from your common life and customs: this is a 
 way whereby you may form a wiser opinion of men and 
 things. Prove all things, and hold fast that which is good, 
 is a divine rule, and it comes from the Father of light and 
 truth. 
 
 VI. Be not frightened nor provoked at opinions different 
 from your own. Some persons are so confident they are in 
 the right, that they will not come within the hearing of any 
 notions but their own : they have their little province in the 
 intellectual world, where they fancy the light shines while 
 all the rest is in darkness. They never venture into the 
 ocean of knowledge, nor survey the riches of other minds, 
 which are as solid and useful, and perhaps are finer gold 
 than what they ever possessed. 
 
 VII. Believe that it is possible to learn something from 
 persons much below yourself. We are all shortsighted, and 
 our views are, at best, narrow and limited. We often see 
 but one side of a matter, not extending our sight far enough 
 to reach every thing that has a connection with the thing we 
 talk of. We see but in part, and know but in part ; there- 
 fore it is no wonder that we do not form right conclusions. 
 Even the proudest admirer of himself might find it useful to 
 consult with others, though of inferior capacity and penetra- 
 tion. We have a different prospect of the same thing, if I 
 may so speak, according to the different position of our iin- 
 derstandings towards it : a weaker man may sometimes light 
 on notions which have escaped a wisei', and which the wiser 
 m.an might make a happy use of, if he would condescend to 
 notice them.
 
 IMPROVEMENT BY CONYERSATION. 53 
 
 VIII. It is of considerable advantage, when we are pursu- 
 ing any difficult subject, to have a society of ingenious 
 friends at hand, to whom we may propose it ; for every man 
 has a different genius and tui-n of mind, whereby the subject 
 proposed will be shown in various lights : it will, perhaps, be 
 represented in all its forms, and every side of it turned to 
 view, that a juster judgment may be framed. 
 
 IX, To make conversation more valuable and useful, 
 whether it be in a designed or an accidental visit, after the 
 necessary salutations are finished, and the stream of common 
 talk begins to hesitate, let some person take a book which 
 may be agreeable to the company, and by common consent 
 let him read a paragraph or two, or a few pages, until some 
 word or sentence gives an occasion for any of the company 
 to offer a thought relating to the subject. Interruption of 
 the reader should be no blame ; for conversation is the busi- 
 ness. Whether it be to confirm what tlie author says or to 
 improve it, to enlarge upon or to correct it, to object to 
 it or to ask any question that is akin to it, let every one 
 that pleases add his opinion, and so promote the conversa- 
 tion. When the discourse sinks again, or diverts to trifles, 
 let him that reads pursue the page, until occasion is given by 
 a word or sentence for a new discourse to be started, and 
 that with the utmost ease and freedom. Such a method as 
 this would prevent the hours of a visit from running all to 
 waste ; and by this means, even among scholars, they would 
 seldom find occasion for that too just and bitter reflection, 
 " I have lost my time in the company of the learned." 
 
 By such a practice as this, young ladies may very honora- 
 bly and agreeably improve their hours : while one applies 
 herself to reading, the others employ their attention, even 
 among the various artifices of the needle ; but let all of them 
 make occasional remarks or inquiries. This will guard a 
 great deal of precious time from fashionable trifling, imperti* 
 nence, or scandal.
 
 54 MENTAL AND SOCIAL CULTURE. 
 
 Observe tliis rule in general : whensoever it lies in your 
 power to lead the conversation, let it be directed to some 
 profitable point of knowledge or practice, so far as may be 
 done with propriety ; and let not the discourse and the hours 
 be suiFered to run loose without aim or design. And when a 
 subject is started, j^ass not hastily to another, before you 
 have brought the present theme of discourse to some tolera- 
 ble issue, or there is a joint consent to drop it. 
 
 X. Attend with sincere diligence while any one of the 
 company is declaring his sense of the question proposed ; 
 hear the argument with j^atience, though it differ ever so 
 much from your sentiments, for you yourself are very desi- 
 rous of being heard with patience by others who differ from 
 you. Let not your thoughts be active and busy all the 
 while to find out something to contradict, and by what 
 means to oppose the speaker, especially in matters which are 
 not brought to an issue. This is a frequent and unhappy 
 temper and practice. You should rather be intent and solicit- 
 ous to take up the mind and meaning of the speaker, zeal- 
 ous to seize and approve all that is true in his discourse : nor 
 yet should you want courage to oppose where it is necessary ; 
 but let your modesty and patience, and a friendly temper, 
 be as conspicuous as your zeal, 
 
 XI. When a man speaks with much freedom and ease, and 
 gives his opinion in the plainest language of common sense, 
 do not presently imagine you shall gain nothing by his com- 
 l^any. Sometimes you will find a person who, in his conver- 
 sation or his writings, delivers his thoughts in so plain, so 
 easy, so familiar and perspicuous a manner, that you both 
 understand and assent to every thing he says, as fast as you 
 read or hear it : hereupon some hearers have been ready to 
 conclude in haste. Surely this man says none but common 
 things : I knew as much before, or I would have said all this 
 myself. Tliis is a frequent mistake. 
 
 XII. If any thing seem dark in the discourse of your com*
 
 IMPKOVEMENT BY CONVERSATION. 55 
 
 panion, so that yoii have not a clear idea of what is spoken, 
 endeavor to obtain a clearer conception of it by a proper 
 manner of inquiry. Do not charge the speaker with obscu- 
 rity, either in his sense or his AV'ords, but entreat his favor to 
 relieve your own want of penetration, or to add an enlighten- 
 ing word or two, that you may take up his wliole meaning. 
 
 If difficulties arise in your mind, and constrain your dis- 
 sent to the things spoken, represent what objection some per- 
 sons would be ready to make against the sentiments of the 
 speaker, without telling him you oppose. This manner of 
 address carries something more modest and obliging in it, 
 than to appear to raise objections of your own by way of 
 contradiction to him that sj^oke. 
 
 XIII. When you are forced to differ from him who delivers 
 his sense on any jioint, agree with him as far as you can, and 
 represent how far you agree ; and if there be any room for it, 
 explain the words of the speaker in such a way that you can 
 in general assent to them, and so agree with him, or at least, 
 by a small addition or alteration of his sentiments, show your 
 own sense of things. It is the practice and delight of a can- 
 did hearer, to make it appear how unwilling he is to differ 
 from him that speaks. Let the speaker knoAV tliat it is 
 nothing but truth constrains you to oppose him ; and let that 
 difference be always expressed in few and civil and chosen 
 words, such as may give the least offence. 
 
 And be careful always to remember Solomon's rule, and 
 let a speaker fairly finish before you reply ; " for he that 
 answereth a matter before he heareth it, it is folly and shame 
 unto him," 
 
 A little watchfulness, care, and practice in younger life 
 Avill render all these things easy, familiar, and natural to you, 
 and will grow into habit. 
 
 XIV. As you should carry about with you a constant and 
 sincere sense of your own ignorance, so you should not be 
 afraid nor asliamed to confess this ignorance, by taking all
 
 56 MENTAL AND SOCIAL CULTUEE. 
 
 proper opportunities to ask and inquire for further informa- 
 tion. Never remain in ignorance for want of asking. 
 
 Many a person miglit have arrived at a considerable degree 
 of knowledge, if he had not been full of self-conceit, and 
 imagined that he knew enough already, or else was ashamed 
 to let others know that he was ignorant. God and man are 
 ready to teach the meek and the humble ; but he that fancies 
 himself to know any particular subject well, or that will 
 not venture to ask a question about it, is not likely to put 
 himself into the way of improvement by inquiry and dili- 
 gence. A fool may be "wiser in his own conceit than ten 
 men who can render a reason ;" and such a one is very likely 
 to be always a fool. 
 
 XV. Be not too forward, especially in the earlier part of 
 life, to determine any question in company with an infallible 
 and jDeremptory sentence, nor to sj^eak with assuming airs 
 and a decisive tone of voice. A young man, in the presence 
 of his elders, should rather hear and attend, and weigh the 
 arguments which are brought for the proof or refutation of 
 any doubtful proposition ; and when it is his turn to speak, 
 propose his thouglits rather in the way of inquiry. By this 
 means your mind will be kept in a fitter temper to receive 
 truth, and you will be more ready to correct and improve 
 your own sentiments, w^here you have not been too positive 
 in affirming them. But if you have decided the point, you 
 will find a secret unwillingness to retract, though you should 
 feel a conviction that you were in the wrong. 
 
 XVI. Be not fond of disputing every thing pro and con, 
 nor indulge yourself in showing your talent of attacking and 
 defending. This temper and practice will lead you far out 
 of the way of knowledge, and divert your honest inquiry 
 after truth. In set disputes, every little straw is often laid 
 hold on to support our own cause ; every thing that can be 
 drawn in anyway to give color to our argument is advanced, 
 and that perhaps with vanity and ostentation. This puts
 
 HMTROVEMENT BY CONYERSATION. 57 
 
 the mind out of a proper j^osture to seek and receive the 
 truth. 
 
 XVII. Do not bring a party spirit into a free conversation 
 which is designed for mutual improvement in the search of 
 truth. Take heed of allowing yourself in those self-satisfied 
 assurances which keep the doors of the understanding barred 
 against the admission of any new sentiments. Let your soul 
 be ever ready to hearken to further discoveries, from a con- 
 stant and ruling consciousness of our present fallible and 
 imperfect state ; and make it appear to your friends, that it 
 is no hard task to you to learn and pronounce those little 
 woi'ds, " I was mistaken," how hard soever it be for the mass 
 of mankind to j^ronounce them. 
 
 XVIII. As you may sometimes raise inquiries for your 
 own instruction and improvement, and draw out the learning, 
 wisdom, and fine sentiments of your friends, who pcrha])S 
 may be too resei'ved or modest ; so, at other times, if you per- 
 ceive a person unskilful in conversation or debate, you may, 
 by questions aptly proposed in the Socratic method, lead him 
 into a clearer knowledge of the subject : then you become 
 his instructor, in such a manner as may not appear to make 
 yourself his superior. 
 
 XIX. Take heed of affecting always to shine in company 
 above the rest, and to display the riches of your own under- 
 standing or your oratory, as though you would render your- 
 self admirable to all that are present. This is seldom well 
 taken in polite company: much less should you use such 
 forms of speech as would insinuate the ignorance or dulness 
 of those with whom you converse. 
 
 XX. Though you should not affect to flourish in a copious 
 harangue and a diffusive style in company, yet neither should 
 you rudely interrupt and reproach him that happens to iise 
 it : but when he has done speaking, reduce his sentiments 
 into a more conti'acted form ; not with a show of correcting, 
 but as doubtful whether you hit upon his true sense or not. 
 
 3*
 
 58 MENTxUi AND SOCIAL CULTUEE. 
 
 Thus matters may be brought more easily from a wild con* 
 fusion into a single point, questions may be sooner deter- 
 mined, and difficulties more easily removed. 
 
 XXI. Be not so ready to charge ignorance, prejudice, or 
 mistake upon others, as you are to suspect yourself of it ; and 
 in order to show how free you are from prejudices, learn to 
 bear contradiction with patience. Let it be easy to you to 
 hear your own opinion strongly opposed, especially in matters 
 which are doubtful and disputable. Give a patient hearing 
 to arguments on all sides ; otherwise, you give the company 
 occasion to suspect that it is not the evidence of truth that 
 led you into this opinion, but some lazy anticipation of judg- 
 ment, some beloved presumption, some long and rash pos- 
 session of a party scheme, in which you desire to rest undis- 
 turbed. If your assent has been established upon just and 
 sufficient grounds, why should you be afraid to let the truth 
 be put to the trial of argument ? 
 
 XXII. Banish utterly out of all conversation, and especially 
 out of all learned and intellectual conference, every thing 
 that tends to provoke passion. Let no sharp language, no 
 noisy exclamations, no sarcasms, or biting jets be heard 
 among you ; no perverse or invidious consequences be drawn 
 from each, other's opinions, and imputed to the person : let 
 there be no wilful perversion of another's meaning ; no sud- 
 den seizure of a lapsed syllable to j^lay upon it, nor any 
 abused construction of an innocent mistake : suffer not your 
 tongue to insult a modest opponent who appears to yield ; let 
 there be no crowing and triumph, even where there is evident 
 victory on your side. All these things are enemies to friend- 
 ship^ and the ruin of free conversation. The impartial search 
 of truth requires all calmness and serenity and candor; 
 mutual instruction can never be attained in the midst of 
 passion, pride, and clamor, unless we suppose, in the midst • 
 of such a scene, there is a loud and penetrating lecture read 
 by both sides, on the folly and shameful infirmities of human 
 nature.
 
 IMniOYEMENT BY CONVEESATION. 59 
 
 XXIII. Whensoever, therefore, any unhap})y word shall 
 arise in company, that might give you a reasonable disgust, 
 quash the rising resentment, be it ever so just, and command 
 your soul and your tongue into silence, lest you cancel the 
 Hopes of all improvement for that hour, and transform the 
 learned conversation into the mean and vulgar form of re- 
 proaches and railing. The man who begins to break the 
 peace in such a society will fall under the sliame and convic- 
 tion of such a silent re]»roof, if he has any thing ingenuous 
 about him. If this shovdd not be sufficient, let a grave ad- 
 monition, or a soft and gentle turn of wit, with an air of 
 pleasantry, give the warm disputer an occasion to stop the 
 progress of his indecent fire, if not to retract the indecency 
 and quench the flame. ""^ 
 
 XXIV. Inure yourself to a candid and obliging manner in 
 your conversation, and acquire the art of pleasing address, 
 even when you teach, as well as when you learn ; and when 
 you oppose, as well as when you assert or prove. This de- 
 gree of politeness is not to be attained without a diligent 
 attention to such directions as are here laid down, and a 
 frequent exercise and practise of them. 
 
 XXV. If you would know what sort of comjjanions you 
 should select for the cultivation and advantage of the mind, 
 the general rule is, choose such as, by their brightness of 
 parts, and their diligence in study, or by their superior ad- 
 vancement in learning, or peculiar excellency in any art, 
 science, or accomplishment, may be capable of administering 
 to your improvement. And be sure to maintain and keep 
 some due regard to their moral character always, lest while 
 you wander in quest of intellectual gain, you fall into the 
 contagion of irreligion and vice. No wase man will venture 
 into a house infected with the plague, in order to see the 
 finest collections of any virtuoso in the world. 
 
 XXVI. Nor is it every sober person of your acquaintance, 
 no nor every man of bright parts, or rich in learning, that is
 
 60 MENTAL AND SOCIAL CULTUEE. 
 
 fit to engage in free conversation for the inquiiy after truth. 
 Let a person have ever so ilhistrious talents, yet he is not a 
 proper associate for such a purpose, if he lie under any of the 
 following infirmities : 
 
 1. If he be exceedingly reserved, and has either no inclina- 
 tion to discourse, or no tolerable capacity of speech and 
 language for the comraimication of his sentiments. 
 
 2. If he be haughty and proud of his knowledge, imperi- 
 ous in his airs, and is always fond of imposing his sentiments 
 on all the company. 
 
 3. If he be positive and dogmatical in his own opinions, 
 and will dispute to the end ; if he will resist the brightest 
 evidence of truth, rather than suffer himself to be overcome, 
 or yield to the plainest and strongest reasonings. 
 
 4. If he be one who always aifects to outshine all the com- 
 pany, and delights to hear himself talk and flourish upon a 
 subject, and make long harangues, while the rest must be 
 silent and attentive. 
 
 5. If he be a person of whiffling and unsteady turn of 
 mind, who cannot keep close to a point of controversy, but 
 Avanders from it perpetually, and is always solicitous to say 
 something, w^hether it be pertinent to the question or not. 
 
 6. If he be fretful and peevish, and given to resentment 
 upon all occasions : if he knows not how to bear contradic- 
 tion, or is ready to take things in a wrong sense : if he is 
 swift to feel a supposed oflence, or to imagine himself 
 affronted, and then break out into a sudden passion, or retain 
 silent and sullen wrath. 
 
 V. If he affect wit on jiU occasions, and is full of his con- 
 ceits and puns, quirks or quibbles, jests and repartees : these 
 may agreeably entertain and animate an hour of mirth, but 
 they have no place in the search after truth. 
 
 8. If he carry always about him a sort of craft and cun- 
 ning and disguise, and act rather like a spy than a friend. 
 Have a care of such a one as Avill make an ill use of freedom
 
 IMPROVEMENT BY CONVERSATION. 61 
 
 in conversation, and immediately cliarge heresy upon you, 
 when you happen to difler from those sentiments which au 
 thority or custom has established. 
 
 In short, you should avoid the man, in such select conver- 
 sation, who practises any thing that is unbecoming the char- 
 acter of a sincere, free, and open searcher after truth. 
 
 Now, though you may pay all the relative duties of life to 
 persons of these unhappy qualifications, and treat them with 
 decency and love, so far as religion and humanity oblige you, 
 yet take care of entering into a free debate on matters of 
 truth or falsehood in their company, and especially about the 
 principles of religion. I confess, if a jjerson of such a tem- 
 per happens to judge and talk Avell on such a subject, you 
 may hear him with attention, and derive what profit you can 
 from his discourse; but he is by no means to be chosen for 
 a free conference in matters of learning and knowledge. 
 
 XXVII. While I would persuade you to beware of such 
 persons, and abstain from too much freedom of discourse 
 amongst them, it is very natural to infer that you should 
 watch against the working of these evil qualities in your 
 own breast, if you happen to be tainted with any of them. 
 Men of learning and ingenuity will justly avoid your ac- 
 quaintance, when they find such an unhappy and unsocial 
 temper prevailing in you. 
 
 XXVIII. To conclude : when you retire from company, 
 converse with yourself in solitude, and inquire what you have 
 learned for the improvement of your understanding, or for 
 the rectifying of your inclinations, for the increase of your 
 virtues, or the amelioration of your conduct and behavior. 
 If you have seen some of your company candid, modest, 
 humble in their manner, wise and sagacious, just and piou:^. 
 in their sentiments, polite and graceful, as well as clear and 
 strong in their expression, and universally accej^table and 
 lovely in their behavior, endeavor to impress their manner 
 upon your memory, and treasure it up for imitation.
 
 62 MENTAL AND SOCIAL CULTURE. 
 
 XXIX. If the laws of reason, decency, and civility have 
 not been well observed amongst your associates, take notice 
 of those defects for your own improvement ; and from every 
 occurrence of this kind remark something to imitate or to 
 avoid, in elegant, jDolite, and useful conversation. Perhaps 
 you will find that some persons present have really displeased 
 the company, by an excessive and too visible an afiectation to 
 please ; that is, by giving loose to servile flattery or promis- 
 cuous praise : while others were as ready to oppose and con- 
 tradict every thing that was said. 
 
 Some may have deserved just censure for a morose or 
 affected taciturnity, and others have been anxious and care- 
 ful lest their silence should be atti'ibuted to a Avant of sense, 
 and therefore they have ventured to make sjjeeches, though 
 they had nothing to say which was worth hearing. Perhaps 
 you will observe that one was ingenious in his thoughts, and 
 bright in his language, but he was so full of himself that he 
 bpoke too long, and did not allow equal liberty or time to his 
 as;Aociates, 
 
 You will remark that another was full charged to let out 
 hie words before his friends had done speaking, or impatient 
 of the least opposition to any thing he said. You will re- 
 m- mber that some persons have talked at large and with 
 g' 3at confidence of things which they understood not, and 
 others counted every thing tedious and intolerable that was 
 sj oken upon subjects out of their sphere, and they would fain 
 C( nfine the conference entirely within the limits of their own 
 n;,rrow knowledge and study. The errors of conversation 
 are almost infinite. 
 
 XXX. By a review of such irregularities as these you 
 may learn to avoid the follies which spoil good conversation, 
 or make it less agreeable and useful. By degrees you wil 
 acquire that delightful and easy manner of address and be- 
 havior which will render your company everywhere desired 
 and beloved.
 
 HOW AND WHEN TO SrEAK. 63 
 
 CHAPTEE VIII. 
 
 PRACTICAL HINTS. HOW AXD -WHEN TO SPEAK, AND "WHAT 
 
 TO SAY. 
 
 1. FiEST, if you would be good talkers, you must form now 
 — for you can do it only now — habits of correct and easy 
 pronunciation. The words which you miscall now will cost 
 you great pains in after-life to pronounce "tiright, and you 
 will always be in danger of returning inadvertently to your 
 old pronunciation. There are two extremes which you 
 ought equally to shun. One is that of carelessness ; the 
 other, that of affected precision. The last fault always sug- 
 gests vanity and pedantry. 
 
 2. Shun all ungrammatical expressions and vulgarisms, 
 which always grate harshly upon the eai*. If you permit 
 youi'self to use them now, you will probably never get I'id of 
 them. I know a venerable and accomplished lawyer, at the 
 head of his profession and moving in the most refined society 
 for half a century, who to this day says haint for has not^ 
 having acquired the habit when a school-boy. 
 
 3. Another offence against good taste is the use, especially 
 by young ladies, of extravagant expressions — splendid for 
 pretty, magnificent for handsome, and the like. This habit 
 has a very bad moral bearing. Exaggerated speech makes 
 one careless of the truth. We can hardly trust the testi- 
 mony of a person Avho in conversation is indifferent to the 
 import of words. I am acquainted with persons who have 
 lost reputation for veracity solely through the habit of ex- 
 travagant expression. 
 
 4. It may not be amiss to notice a class of phrases often
 
 64 MENTAL AND SOCIAL CULTURE. 
 
 employed to fill out a sentence, such as — I declare — T/iafs a 
 fact — Did you ever! — Just so. All these forms of speech 
 disfigure conversation and give unfavorable impressions as 
 to the good-breeding of the person using them. 
 
 5. When you are in company talk often, but never long. 
 In that case, if you do not please you are sure not to tire 
 your hearers. There are many persons who, though they 
 have nothing to talk of, never know when to leave ofl:' talk- 
 ing. There are some who labor under so great and insatia- 
 ble a desire for talking, that they will even interrupt others 
 when about to speak. 
 
 6. Tell stories seldom, and only when they are short and 
 apt. Omit every circumstance that is not material, and be- 
 ware of digressions. Have the whole tale well settled in 
 your own mind, Avith every name and expression ready at 
 hand, that you may not be obliged at every turn to call for 
 assistance to help you through, 
 
 7. If you are to relate any thing said or done by a number 
 of persons, avoid too frequent use of the expression "he 
 said," or " he replied." They are indefinite : the pronouns 
 often agree equally with all the individuals, and their use 
 leads only to ambiguity. 
 
 8. There is nothing more impolite than seeming inattention 
 to the person addressing us. I have seen people who, instead 
 of looking at and attending to one addressing them, would 
 fix their eyes upon the ceiling, or some other part of the 
 room, or look out of the window, or play with the dog. 
 Nothing more than this discovers a little and frivolous mind ; 
 and nothing is more offensively ill-bred. 
 
 9. Neither is it consistent with good manners, when another 
 is speaking, to divert attention from the speaker by calling 
 it in another direction : unless the company be so large as to 
 leave him still a sufficiently good audience. 
 
 10. Another ill habit with many is to break in upon the 
 ipeech of another before he has finished, which is as much as
 
 HOW AND WHEN TO SPEAK. 65 
 
 to say, " That is not worth our time ; listen to me." And 
 sometimes if one be somewhat slow of speech they will 
 supply him with words, or even take the speech out of hia 
 mouth, and finish the story themselves, as if they alone were 
 rich in words and competent in Avisdom. 
 
 11. Never display your learning except on particular and 
 necessary occasions. Reserve it for suitable times, and then 
 let it be drawn from you, rather than exhibited with vain 
 ostentation. 
 
 12. Upon all occasions avoid, if possible, speaking of your- 
 self But if in narrative we are obliged to mention our- 
 selves, care should be taken not to drop a single word that 
 can be construed into self-commendation or a desire for com- 
 pliment. If we are silent, neither envy nor ridicule will allay 
 the approbation we really deserve ; but if we are our own 
 panegyrists, however artfully disguised, every one will con- 
 spire against us, and we shall miss the very end we aimed at. 
 
 13. Take care never to seem dark and mysterious: this 
 is not only a very unamiable but a very sus2:)icious character. 
 If you seem mysterious with others, they will be really so 
 with you. 
 
 14. Never talk of your own, or of others' domestic affiiirs. 
 Yours are of no interest to them, and theirs should not be to 
 you. Besides, the subject is of so delicate a nature, that with 
 the best of intentions it is a chance if we do not make some 
 mortifying mistake, or wound the feelings of some one of the 
 company. 
 
 15. In our intercourse with mankind we ought to be cau- 
 tious not to obtrude our advice too officiously upon others, 
 nor show too deep an interest in their affairs. To give ad- 
 vice unasked is, in effect, to declare that we are wiser than 
 the persons advised, and to reproach them with ignorance and 
 inexperience. This eedom ought to be taken only with 
 those to whom we are united by the most intimate friend- 
 ship, or those committed to our care and 'nstruction.
 
 66 MENTAL AND SOCIAL CULTUKE. 
 
 1(3. Never indulge in general reflections upon whole classes 
 of men, o»' associations, or societies ; for thereby you need- 
 lessly make many enemies. Among all associations there 
 are, as everywhere in the world, both good and bad, all 
 actuated by the same passions and sentiments as mankind 
 generally, and it is as unjust as imprudent to speak to the 
 discredit of all because of a few. Judge of individuals from 
 your knowledge of them, not from their sex or profession. 
 
 17. Private scandal should never be the subject of conver- 
 sation ; for though the defamation of others may gratify a 
 j^resent ill-will, yet reflection will always disincline us to the 
 acquaintance of the scandul-monger. We never feel our- 
 selves safe in the hands of one who has defamed others. 
 Moreover, in scandal, as in robbery, the receiver is reputed 
 as bad as the thief 
 
 18. Neither ought we to indulge in mimicry or buffoonery 
 merely to elicit laughter. Mimicry, which, is the common 
 and favorite amusement of low minds, is the contempt of 
 elevated ones. We should neither practise it nor applaud it 
 in others. Besides, it is little less than downright insult to 
 the person mimicked. The manner in which conversation is 
 embellished by some, by distortions of the mouth, or eyes, or 
 face, are the tricks of a clown rather than the accomplish- 
 ments of a gentleman or lady. 
 
 19. Special care ought always to be taken never to allude 
 in the remotest way to any thing that may be unjjleasant in 
 the history or unbecoming in the personal appearance or 
 dress of any of the company. If any one is so unfortunate 
 as to jjossess any disability or disfigurement, no one but the 
 most thoughtless or uncultivated would make it the subject 
 of remark. There is much we must learn not to see, as Avell 
 as many things not to know. 
 
 20. Conversation should never be allowed to fall into separ- 
 ate or little knots, so that one here or one there should remain 
 alone or be excluded altogether. It should be carried on in
 
 HOW AND WHEN TO SPEAK. 67 
 
 appropriate tones of voice, somewhat i*aised or strengthened 
 for the aged and those who may not hear readily ; qnlck, 
 firm, and spirited for those in middle age, with faculties in 
 full strength ; and somewhat gentler to the young, that they 
 be not checked, and slower, that they may have time to frame 
 an answer. Should the conversation become dull at any 
 moment, or should even an awkward pause ensue, seem not 
 to notice it, but rather try to gather up the broken thread, 
 or to introduce some new topic. 
 
 21. Be not too ready to find some point of disagreement. 
 There are those who seem ever on the watch to catch up 
 some word whereon they may hang a controversy. Before 
 we assume that we do not take the same view of the subject 
 that a speaker does, we should carefully examine the terms 
 he uses, to see if we attach the same meaning to them, and to 
 ascertain how far our thoughts do agree. Few j^ersons are 
 more unwelcome than those who are ever ready to say, 
 "Hold there, I don't agree with you." 
 
 22. But if our oi)inions are altogether diverse, our dissent 
 should be so expressed as to cast no reflection upon our an- 
 tagonist. We should accustom ourselves to an elegant, 
 modest, and pleasing manner of expression, such as will have 
 nothing offensive to those with whom we disagree. Thus, 
 instead of saying, " Sir, you do not understand me," say 
 rather, "I believe I do not express myself as clearly as I 
 should." It is better, also, to say, "Let us consider the 
 matter more carefully whether we view it alike," than, "It 
 is not so," or, " You mistake." 
 
 23. It is a polite and amiable practice to make some excuse 
 for another, even in those instances where we are sure he is 
 in error. And when he alone is under misapprehension, we 
 may approach him much more agreeably and effectively by 
 representing the mistake as common to us both, and then 
 venture to reprove him in some such expression as this, " We 
 are under a grave mistake hei-e."
 
 68 MENTAL AND SOCIAL CULTUEE. 
 
 CHAPTEE IX. 
 
 OF STUDY OR MEDITATION. 
 
 It has been shown in the foregoing chapters, that neithei 
 our own observations, nor reading the labors of the learned, 
 nor attendance on the best lectures of instruction, nor enjoy- 
 ing the brightest conversation, can ever make a man truly 
 wise, without the labor of his own reason. It now remains 
 to give some hints how to employ our thoughts, what sort of 
 subjects we should meditate on, in what manner we should 
 regulate our studies, and how we may improve our judgment, 
 so as in the most effectual and compendious way to attain 
 such knowledge as may be most useful. 
 
 The first direction for youth is this : learn betimes to dis- 
 tinguish between words and things. Get clear and plain 
 ideas of the things you are set to study. Do not content 
 yourselves with mere words and names, lest your labored 
 improvements only amass unintelligible phrases, and you feed 
 upon husks instead of kernels. This rule is of the greatest 
 use in every science. 
 
 But the greatest and most common danger is in the sacred 
 science of theology, where terms and phi*ases have been pro- 
 nounced divine and orthodox, which yet have no meaning in 
 them. The scholastic divinity would furnish us with numer- 
 ous instances of this folly ; and yet for many ages truth and 
 heresy have been determined by such senseless tests, and by 
 words without ideas : such Shibboleths as these have decided 
 the secular fates of men. To defend them, was all piety and 
 pomp and'triumph; to despise them, or to doubt or to deny
 
 STUDY OR MEDITATION. 69 
 
 them, was often torture and death. A thousand thank-offer- 
 ings are due to that Providence which has delivered our age 
 and our nation from these absurd iniquities ! 
 
 Let not young students apply themselves to search out 
 abstruse matters, far above their reach, or spend their labor 
 in any peculiar subjects, for which they have not the ad- 
 vantages of necessary antecedent leai-ning, or books, or 
 observations. Let them not be too hasty to know things 
 above their present powers, nor plunge their inquiries at once 
 into the depths of knowledge, nor begin to study any science 
 in the middle of it ; this will confound rather than enlighten 
 the understanding. Such practices may discourage the mind 
 by attempts above its power ; they may balk the understand- 
 ing, and create an aversion to future diligence, and perhaps 
 by despair may forbid the pursuit of that subject forever 
 afterwards : as a limb overstrained by lifting a weight above 
 its power may never recover its former agility and vigor. 
 
 Nor yet let any student, on the other hand, frighten him- 
 self at every turn with insurmountable difficulties, nor im- 
 agine that the truth is wrapped up in impenetrable darkness. 
 These are formidable spectres which the understanding raises 
 sometimes to flatter its own laziness. Those things which in 
 a remote and confused view seem very obscure and jserplexed 
 may be approached by gentle and regular steps, and may 
 then unfold and explain themselves at large to the eye. The 
 hardest problems in geometry, and the most intricate schemes 
 or diagrams, may be explicated and understood step by step. 
 
 In learning any new thing, there should be as little as 
 possible proposed to the mind at once, and that being under- 
 stood and fully mastered, proceed to the next adjoining part 
 yet unknown. This is a slow, but safe and sure way to arrive 
 at knowledge. If the mind apply itself at first to easier 
 subjects, and things near akin to what is already known, and 
 then advance to the more remote and knotty parts of knowl- 
 edge by slow degrees, it would be able in this manner to
 
 70 MENTAL AND SOCLVL CULTURE. 
 
 cope with great difficulties, and prevail over them with 
 amazing and happy success. 
 
 Engage not the mind in the pursuit of too many things at 
 once ; especially such as have no relation to each other. This 
 will distract the understanding, and hinder it from attaining 
 perfection in any subject of study. Such a j^ractice gives a 
 shght smattering of several sciences, without any solid and 
 substantial knowledge of them, and Avithout any real and 
 valuable improvement; and though two or three sorts of 
 study may be usefully carried on at once, to entertain the 
 mind with variety, that it may not be over-tired Avith one 
 sort of thoughts, yet a multitude of subjects Avill too much 
 distract the attention, and weaken the application of the mind 
 to any one of them. 
 
 Where two or three sciences are pursued at the same time, 
 if one of them l)e dry, absti'acted, and unpleasant, as logic, 
 metaphysics, law, languages, let another be more entertain- 
 ing and agreeable, to secure the mind from Aveariness and 
 aversion to study. Delight should be intermingled with 
 labor as far as possible, to allure us to bear the fatigue of dry 
 studies the better. Poetry, practical mathematics, historyj 
 and the like, are generally esteemed entertaining studies, and 
 may be happily used for this jjurpose. Thus Avhile we relieve 
 a dull and heavy hour by some alluring employments of the 
 mind, our A^ery diversions enrich our itnderstandings, and our 
 pleasure is turned into profit. 
 
 In the pursuit of any valuable subject, keep the end ahvays 
 in view, and be not diverted from it by CA^ery trifle you meet 
 in the Avay. Some persons haA'e such a wandering genius 
 that they are ready to pursue every incidental theme or 
 occasional idea, till they haA^e lost sight of the original sub- 
 ject. These are the men who, Avhen they are engaged in 
 conversation, prolong their story by dwelling on every inci- 
 dent, and swell their narrative with long parentheses, till 
 tliey haA^e lost their first designs; like a man Avho is sent in
 
 STUDY OR MEDITATION. 71 
 
 quest of some great treasure, but steps aside to gatlier every 
 riower he finds, or stops to dig up every sliiuing pebble ho 
 meets, till the treasure is forgotten and never found. 
 
 Let every particular study have due and pi-oper time as- 
 signed it, and let not a favorite science ^^revail with you to 
 lay out such hours upon it as ought to be employe<l upon 
 the more necessary and more iraj^ortant affairs or studies of 
 your pi'ofession. When you have, according to the best of 
 your discretion and circumstances, fixed proper hours for 
 particular studies, endeavor to observe them ; not, indeed, 
 with a superstitious preciseness, but with some good degree 
 of regular constancy. Order and method in a course of 
 study save much time and insure large improvements, and 
 will have a happy influence to secure you from trifling and 
 wasting your minutes in imi^ertinence. 
 
 Do not apply yourself to any study at one time longer 
 than the mind is capable of giving a close attention to it 
 without weariness or wandering. Do not over-fiitigue the 
 spirits at- any time, lest the mind be seized with a lassitude, 
 and grow tired of the subject before you have finished it. 
 
 In the beginning of your application to any new subject, 
 be not too imeasy under present difficulties, nor too impor- 
 tunate and impatient for answers and solutions to any ques- 
 tions that arise. Perhaps a little more study, a little further 
 acquaintance with the subject, a little time and experience, 
 will solve the difficulties, untie the knots, and make your 
 doubts vanish. Your inquiries are perhaps too early, and 
 you have not yet learned those principles upon which the 
 solution of the difficulty depends. 
 
 Do not expect to arrive at certainty in every subject which 
 you pursue. There are many things wherein we must be 
 content with probability, where our best light and reasonings 
 will reach no further. We must balance arguments as justly 
 as we can, and where we cannot find weight enough on eithei 
 side to determine the scale with sovereign force and assur
 
 72 MENTAL AND SOCIAL CUITURE. 
 
 ance, we must content ourselves, perhaps, with a small pre- 
 ponderance. This will give us a probable opinion, and 
 probabilities are sufficient for the daily determination of most 
 actions in human life. 
 
 It is admirably well expressed by a late writer : " When 
 tliere is a great strength of argument set before us, if we will 
 refuse to do what apjiears most lit for us, till every little 
 objection is removed, we shall never take one wise resolution 
 as long as we live." 
 
 Many students hurry from one study to another, content 
 merely with the name of having been through the book, 
 wlien in fact they know little or nothing of the subject. 
 This is a common fault in many schools. 
 
 After the foundations of knowledge are well laid, the stu- 
 dent should choose those studies which he has some aptness 
 for, those in which he is satisfied he can make some fair pro- 
 ficiency, and resolve to make himself master of them. It 
 is better to be master of one science than to have dabbled 
 with twenty to no good purpose. 
 
 If we would fully understand any science, we must be sure 
 we comprehend each sentence as we proceed. Never be con- 
 tent to commit to memory what you do not understand. 
 
 A little time with close application is of more value than 
 hours of listless pretence. It is earnest attention that im- 
 prints ideas in the memory. A lesson thoroughly examined 
 three days in succession is seldom forgotten. 
 
 Make it a point, therefore, to go over each day the two 
 previous days' lessons. Even if the first day's study has 
 implanted it fully in the memory, yet recall it all carefully, 
 that it may be brought entirely under control, and be at 
 instant command. 
 
 The mind, as well as the body, has need of rest, and hence 
 relaxation must be intei'mingled with application. From 
 half an hour to an hour is as long a period as youth can give 
 unflagging attention to mental eflbrt. Whenever there is 
 
 I
 
 FIXING THE ATTENTION. 73 
 
 any sense of weaiiness, study should be laid aside for a few 
 minutes for bodily exercise or rest. 
 
 The morning hours are generally of much the greatest 
 value for intellectual effort. The mental energies are often 
 exhausted to such a degree at nightfall, that further study is 
 of little value. Avoid all late hours of study. When the 
 student "consumes the midnight oil," he is also consuming 
 the best part of his own intellectual and physical force. 
 
 Rely chiefly upon yourself Take studies not in advance 
 of your years, and then work your own way. Call upon an 
 instructor only when, after repeated and faithful and earnest 
 trials, you find you cannot comprehend the subject. Re- 
 member that when you have mastered a difficulty or solved 
 a problem unaided, you have gained intellectual strength as 
 well as victory. 
 
 CHAPTER X. 
 
 OF FIXING THE ATTENTIO]S". 
 
 A STUDE]!^T should labor, by all proper methods, to acquire 
 fixation of thought. Attention is necessary in order to the 
 improvement of our minds. The evidence of truth does not 
 always, appear immediately, nor strike the mind at first sight. 
 It is arrived at only by long attention and inspection, and it 
 is for want of it that we judge falsely of many things. We 
 make haste to determine upon a slight and a sudden view, 
 we confirm our guesses which arise from a glance, we pass a 
 judgment while we have but a confused or obscure percep- 
 tion, and thus j^lunge ourselves into mistakes. This is like a 
 man who, walking in a mist, or being at a great distance 
 from any visible object (suj^pose a tree, a man, or a church), 
 
 4
 
 74 MENTAL AND SOCIAL CULTURE. 
 
 judges much amiss of the figure and situation and ctlo- oi 
 it; whereas, if he would but withhold his judgment till he 
 came nearer, or stay till clearer light comes, he would secure 
 himself from mistake. 
 
 Now, in order to gain facility of attention, we may observf 
 these rules : 
 
 I. Get a good liking to the study you would pursue. We 
 may observe, that there is not much difficulty in confining 
 the mind to contemplate what we have a great desire to 
 know. 
 
 Mathematical studies have a strange influence in fixing the 
 attention, and giving steadiness to a wandering disposition, 
 because they deal much in lines, figures, and numbers, which 
 affect and please the sense and imagination. 
 
 Histories have a strong tendency the same way, for they 
 engage the mind by a variety of sensible occurrences : when 
 it has begun, it knows not how to leave off; it longs to know 
 the final event, through a natural curiosity that belongs to 
 mankind. 
 
 Voyages and travels, and accounts of strange countries and 
 strange appearances, will assist in this work. This sort ot 
 study detains the mind by the perpetual occurrence and ex- 
 pectation of something new, which always strikes the imagin- 
 ation agreeably. 
 
 II. Sometimes we may make use of sensible things and 
 pictures for the illustration of abstract notions. Thus dia- 
 grams greatly assist the mind in astronomy and philosophy ; 
 and the emblems of virtues and vices may happily teach 
 children, and pleasingly impress useful moral ideas on young 
 minds, which, perhaps, might be conveyed to them Avith 
 much more difficulty by abstract discourses. 
 
 I confess, in this practice of representing moral subjects by 
 pictures, we should be cautious lest we so far immerse the 
 mind in corporeal images, as to render it unfit to take in an 
 abstract idea, or cal^se it to form wrong concejitions of im-
 
 FIXING THE ATTENTION. 75 
 
 material tilings. This practice, therefore, is rather to be 
 used at first, in order to get a .fixed habit of attention, and 
 in some cases only ; but it should never be our constant way 
 and method of pursuing moral, abstract, and spiritual themes. 
 
 III. Apj^ly yourself to those studies, and read those au- 
 thors who draw out theu* subjects in a chain of connected 
 reasonings, wherein succeeding parts of the discourse are 
 naturally and easily derived from those which go before. 
 Several of the mathematical sciences, if not all, are useful 
 for this purpose. This method will render the labor of study 
 delightful to a rational mind, and will fix the powers of the 
 understanding with strong attention to their proper opera- 
 tions by the very pleasure of it. Labor itself is pleasure, is a 
 happy jjroposition wheresoever it can be applied. 
 
 IV. Do not choose your constant place of study by the 
 excellence of the prospect. Too much light, or a variety of 
 objects which strike the eye or the ear, especially if they are 
 ever in motion or often changing, have a natural and j^ower- 
 ful tendency to distract the mind from the steady pursuit of 
 any subject, and the mind gets thereby a habit of silly curi- 
 osity and impertinence, of trifling and wandering. 
 
 V. Be not in too much haste to come to the determination 
 of a difficult or important point. Think it worth your wait- 
 ing to find oitt truth. Do not give your assent to either side 
 of a qiiestion too soon, merely because the study of it is 
 long and difficult. Rather be contented with ignorance for 
 a season, and continue in suspense till by attention and medi- 
 tation and due labor you have found sufficient evidence to 
 sustain one side. Some are so fond of knowing a great 
 deal at once, and so love to talk of things with freedom and 
 boldness before they truly understand them, that they 
 scarcely ever allow themselves time and attention enough to 
 search a matter through and through. 
 
 VI. Have a care of indulging the more sensual passions 
 and appetites of animal nature ; they are great enemies to
 
 76 MENTAL AND SOCIAL CULTUKE. 
 
 attention. Let not the mind of a student be under the in« 
 fluence of any warm aifection for things of sense, when he 
 comes to engage in the search of truth, or the improvement 
 of his understanding, A person under the j)Ower of love or 
 fear or anger, great pain or deep sorrow, has so little gov- 
 ernment of his soul, that he cannot keep it attentive to the 
 proper subject of his meditation. The passions call away 
 the thoughts with incessant importunity towards the object 
 that excited them ; and if we indulge their frequent rise and 
 roving, we shall thereby procure an unsteady and inattentive 
 habit of mind. 
 
 VIL It is very useful to fix and engage the mind in the 
 pursuit of any study by a consideration of the divine pleas- 
 ures of truth and knowledge — by a sense of our duty to 
 God — by a delight in the exercise of our intellectual facul- 
 ties — by the hope of future service to our fellow-creatures, 
 and glorious advantage to ourselves both in this world and 
 that which is to come. These thoughts, while they move 
 our affections, do it with a proper influence. They assist and 
 promote our attention, rather than disturb or divert it from 
 the subject of our present and proper meditations. 
 
 A soul inspired with the fondest love of truth, and the 
 warmest aspirations after sincere felicity and celestial beati- 
 tude, will keep all its powers attentive to the incessant pur- 
 suit of them : passion is then refined, and consecrated to its 
 divinest purposes.
 
 THE MIND. 77 
 
 CHAPTEK XI. 
 
 OF ENLARGING THE CAPACITY OF THE MIND. 
 
 There are three conditions which in an especial manner 
 make that amplitude or capacity of mind which is one of the 
 noblest characters belonging to the understanding. 
 
 1. When the mind is ready to take in great and sublime 
 ideas without pain or difficulty. 
 
 2. When the mind is free to receive new and strange ideas, 
 upon just evidence, without great surprise or aversion. 
 
 3. When the mind is able to conceive or survey many 
 ideas at once without confusion, and to form a true judgment 
 derived from that extensive survey. 
 
 The person who wants either of these characteristics may, 
 in that respect, be said to have a narrow genius. Let us 
 diffuse our meditations a little upon this subject. 
 
 I. That is an ample and capacious mind which is ready to 
 take in vast and sublime ideas without pain or difficulty. 
 Persons who have never been used to any thing but the 
 common and obvious affairs of life, generally have acquired 
 such a narrow or contracted habit of mind that they are not 
 able to admit large and noble thoughts ; they are ready to 
 make their domestic, daily, and familiar images of things 
 the measure of all that is, and all that can be. 
 
 II. Those who confine themselves within the circle of their 
 hereditary ideas and opinions, and who never give them- 
 selves, leave so much as to examine any thing besides the 
 dictates of their family, or sect, or party, are justly ^charged 
 with a narrowness of mind. This should be corrected by hear- 
 uig and reading accounts of different parts of the world, and
 
 78 MENTAL AND SOCLVL CULTUEE. 
 
 the histories of past ages, and of distant nations and coiin- 
 tries, especially the more enlightened portions of mankind. 
 Nothing tends in this respect so much to enlarge the mind as 
 travelling. Where our condition of life does not grant us 
 this jjrivilege, we must endeavor to supply the want of it by 
 Looks. 
 
 It is the same narrowness of mind that awakens the sur- 
 prise and aversion of some persons, when they hear of doc- 
 trines and schemes in human affairs, or in religion, quite 
 different from those they have embraced. Perhaps they have 
 been trained from infancy in one set of notions, and their 
 thoughts have been confined to a single tract, without ever 
 hearing or knowing what other opinions are current among 
 mankind. Or they have seen all notions, except their own, 
 represented in a false and malignant light ; whereupon they 
 judge and condemn at once every sentiment but those which 
 their jDarty receives. They have so rooted themselves in the 
 opinions of their party, that they cannot hear an objection 
 with patience, nor can they bear a vindication, or so much as 
 an apology, for any principles not their own : all the rest is 
 nonsense or heresy, folly or blasphemy. 
 
 This defect, also, is to be relieved by free conversation with 
 persons of different sentiments : this will teach us to bear 
 with patience a defence of opinions contrary to our own. 
 We sho\;ld also read the objections against our own tenets, 
 and view the principles of other parties, as they are repre- 
 sented in their own authors, and not merely in the citations 
 of those who would confute them. We should take an hon- 
 est and unbiased survey of the force of reasoning on all 
 sides, and bring all to the test of unprejudiced reasoning and 
 divine revelation. Note, this is not to be done in a rash and 
 self-sufficient manner; but with an humble dependence on 
 divine wisdom and grace, while we walk among snares and 
 dangers. 
 
 By such a free converse with persons of different sects
 
 THE MIND. 79 
 
 (especially those who difter in particular forms of Chris- 
 tianity, but agree in the great and necessary doctrines of it), 
 we shall find that there are persons of good sense and virtue, 
 persons of piety and worth, persons of much candor and 
 goodness, who belong to different parties, and have imbibed 
 sentiments opposite to each other. This will soften the 
 roughness of an unpolished soul, and enlarge the avenues of 
 our charity towards others, and incline xxs to receive them 
 into all the degrees of unity and affection which the word of 
 God requires. 
 
 III. The capacity of the understanding includes yet another 
 qualification, and that is, an ability to receive many ideas at 
 once without confusion. The ample mind takes a survey of 
 several objects with one glance, and keeps them all within 
 sight, that they may be compared together : it foniis just 
 judgments, and draws proper inferences from this comparison, 
 even to a great length of argument, and a chain of demon- 
 strations. 
 
 The narrowness that belongs to human souls m general is a 
 great imperfection, and an impediment to wisdom and happi- 
 ness. There are few persons who can contemplate or prac- 
 tise several things at once. Our faculties are very limited, 
 and while we are intent upon one part or j^roperty of a sub- 
 ject, we have but a slight glimpse of the rest, or we lose it 
 out of sight. But it is a sign of a large and capacious mind, 
 if we can with one single view take in a variety of objects ; 
 or at least when the mind can apply itself to several objects 
 with so swift a succession, and in so few moments, that it 
 attains aUnost the same ends as if all were done in the same 
 instant. 
 
 This is a necessary qualification in order to great knowl- 
 edge and good judgment; for there are many things in 
 human life, in religion, and in the sciences, which have 
 various circumstances and relations attending them ; and 
 without a survey of all those ideas which stand in connec-
 
 80 MENTAL AND SOCIAL CULTUEE. 
 
 tion with and relation to each other, we are often in danger 
 of passing a false judgment on the subject proposed for our 
 consideration. It is for this reason that there are so many 
 controversies in matters of religion, as well as in aifairs of 
 civil government. 
 
 It is owing to the narrowness of our minds that we are 
 exposed to the same peril in the matters of duty and pru- 
 dence. In many things which occur, we ought not only to 
 consider the naked action itself, but the persons who act, the 
 l^ersons towards whom, the time when, the place where, the 
 manner how, the end for which the action is done, together 
 with the effects that mxist or that may follow, and all other 
 surrounding circumstances: these things must necessarily be 
 taken into view, in order to determine whether the action, 
 which may be indifferent in itself, be either lawful or unlaw- 
 ful, good or evil, wise or foolish, decent or indecent, proj)er 
 or improper. 
 
 Let me give a plain instance for the illustration of this 
 matter. Mario kills a dog, which, considered merely in it- 
 self, seems to be an indifferent action. Now the dog was 
 Timon's, and not his own : this makes it look unlawful. But 
 Timon bade him do it : this gives it an aj^pearance of lawful- 
 ness again. It was done at church, and in time of divine 
 service : these circumstances added, cast on it an air of irre- 
 ligion. But the dog flew at Mario, and put him in danger of 
 liis life : this relieves the seeming impiety of the action. 
 Yet Mario might have escaped by flying tlience : therefore 
 the action appears to be improper. But the dog was known 
 to be mad : this fui'ther circumstance made it necessary that 
 the dog should be slain, lest he might worry the assembly, 
 and do much mischief. Yet again, Mario killed him with a 
 pistol, which he happened to have in his pocket since yestei"- 
 day's journey : now hereby the whole congregation was terri- 
 fied and discomposed, and divine service was broken off: this 
 carries an appearance of great impropriety in it. But after
 
 THE MIND. 81 
 
 all, when we consider a further circumstance, that Mario, 
 being thus violently assaulted by a mad dog, liad no way of 
 escape, and had no otlier weapon about him, it seems to take 
 away all the colors of impropriety or unlawfulness, and to 
 allow that the preservation of one or many lives will justify 
 the act as wise and good. Now all these concurrent ap- 
 pendices of the action ought to be surveyed, in order to 
 pronounce with justice and truth concerning it. 
 
 There are very many occurrences in private life, in do- 
 mestic aflfairs, in traffic, in civil governments, in courts of 
 justice, in schools of learning, which have so many compli- 
 cated circumstances, aspects, and situations, with regard to 
 time and place, persons and things, that it is impossible for 
 any one to pass a right judgment concerning them, without 
 entering into most of these circumstances, comparing and 
 balancing them all aright. 
 
 Whence, by the way, I may take occasion to say, how 
 many thousands there are who take upon themselves to pass 
 censures on the personal and the domestic actions of others, 
 who pronounce boldly on the aifairs of the public, and de- 
 termine the justice or madness, the wisdom or folly of 
 national administrations, of peace or war, whom neither God 
 nor men ever qualified for such a post of judgment. They 
 are not capable of entering into the numerous concurring 
 springs of action, nor have they ever taken a survey of the 
 twentieth part of the circumstances necessary for such judg- 
 ments or censures. 
 
 It is the narrowness of our minds, as well as the vices of 
 the will, that oftentimes prevents us from taking a full view 
 of the complicated circumstances that belong to human 
 actions : thence it comes to pass that there is so little right 
 judgment, so little justice or prudence, practised among the 
 mass of mankind ; thence ai'ise infinite reproaches and cen- 
 sures, alike foolish and unrighteous. You see, therefore, how 
 needful and happy a thing it is to possess some measure of 
 
 4*
 
 82 MENTAL AND SOCIAL CULTUEE. 
 
 this amplitude of soul, iu order to make us wise and just and 
 prudent. 
 
 I confess, this capacity of mind is in a great measure the 
 gift of nature. The genius of some persons is so poor and 
 limited, that they can hardly take in the connection of two 
 or three propositions, unless it be in matters of sense, which 
 they have learned by experience. They are utterly unfit for 
 speculative studies ; it is hard for them to discern the differ- 
 ence between right and wrong in matters of reason, on any 
 abstract subjects. These ought never to set up for scholars, 
 but apply themselves to those arts and professions of life 
 which are to be learned at an easier rate, by slow degrees 
 and daily experience. 
 
 Others have a mind a little more capacious, and can take 
 in the connection of a few propositions pretty well ; but if 
 the chain of consequences be a little i^rolix, they are con- 
 founded. If persons of this kind ever devote themselves to 
 science, they should be well assured of a solid and sturdy 
 constitution of body, and be well resolved to bear the fatigue 
 of hard labor and diligence in study. 
 
 But, in the third place, there are some of so bright and 
 happy a genius, and so ample a mind, that they can take in 
 a long train of propositions, if not at once, yet in a very few 
 moments, and judge well concerning the dependence of them. 
 They can survey a variety of complicated ideas without 
 fatigue or disturbance; and a number of truths offering 
 themselves, as it were, at one view to their understanding, 
 do not perplex or confound them. These make great men. 
 
 Now, though there may be much owing to nature, yet 
 experience assures us, that any degree of capacity and ex- 
 tent of thought may be increased by diligence and applica- 
 tion, by frequent exercise, and the observation of such rules 
 as these : 
 
 I. Labor by all means to gain an attentive and patient 
 temper of mind, a power of confining and fixing your thoughts
 
 THE MIND. 83 
 
 on any appointed sul)joct until you have surveyed it on every 
 side and in every situation, and run tlirougli the several pow- 
 ers, parts, pro23erties and relations, eftects and consequences 
 of it. lie whose thoughts are fluttering and wandering, and 
 cannot be fixed attentively to a few ideas successively, will 
 never be able to survey many and various objects distinctly 
 at once, but will certainly be overwhelmed and confounded 
 with the multiplicity of them. The rules for fixing the 
 attention in the former chapter are jDroper to be consulted 
 here. 
 
 H, Accustom yourself to clear and distinct ideas in every 
 thing you think of Be not satisfied with obscure and con- 
 fused conceptions of things, especially where clearer may be 
 obtained ; for one obscure or confused idea, especially if it 
 be of great importance in the question, intermingled with 
 many clear ones, and placed in a variety of asjiects towards 
 them, will be in danger of spreading confusion over the 
 whole scene of ideas, and thus may have an unhappy influ- 
 ence in overwhelming the understanding with darkness and 
 perverting the judgment. A little black paint will spoil 
 twenty gay colors. 
 
 Consider yet further, that if you content yourself fre- 
 quently with words instead of ideas, or with cloudy and 
 confused notions of things, how impenetrable that darkness 
 will be, and how vast and endless that confusion which must 
 surround and involve the understanding, when many of these 
 obscure and confused ideas come to be set before the soul at 
 once; and how impossible it will be to form a clear and just 
 judgment about them. 
 
 III. Use all diligence to acquire and treasure up a large 
 stoi'e of knowledge : take every opportunity to add some- 
 thing to your stock; and by frequent recollection fix it 
 in your memory : nothing tends to confirm and enlarge the 
 memory like a frequent review of its possessions. This will 
 gradually give the mind a faculty of surveying many objects
 
 84 MENTAL AND SOCL\L CULTUKE. 
 
 at once, as a room that is richly adorned and hung round 
 with a great variety of pictures, strikes the eye ahnost at 
 once with all that variety, especially if they have been well 
 surveyed one by one at first. 
 
 Here note, that by acquiring a rich treasure of knowledge, 
 I do not mean single ideas only, but also propositions, ob- 
 servations, and experiences, with reasonings and arguments 
 upon the various subjects that occur among natural and 
 moral, common or sacred affairs. Then when you are called 
 to judge concerning any question, you will have some prin- 
 ciples of truth, some useful axioms and observations, always 
 ready at hand to direct and assist your judgment. 
 
 IV. It is necessary that we should, as far as possible, lay 
 uj) new ideas in a regular order, and arrange our acquisitions 
 under proper heads. We should inure our minds to method 
 and order continually ; and when we take in any fresh ideas, 
 occurrences, and observations, we should dispose of them in 
 their proper places, and see how they accoi'd with the rest 
 of our notions on the same subjects, — as a scholar wovld 
 dispose of a new book on a proper shelf among its kind; ed 
 authors. 
 
 V. Since method is necessaiy for the improvement of the 
 mind, in order to make your treasure of ideas most useful, 
 observe in all pursuits of truth and acquirements of r;Ational 
 knowledge a regular progressive method. Begin with the 
 most simple, easy, and obvious ideas ; then by degrees join 
 two and three and more of them together. Thus the compli- 
 cated ideas, growing up under your eye and observation, will 
 not occasion the same confusion of thought that they would 
 if they were all offered to the mind at once. An eminent 
 example of this appears in the study of arithmetic. If a 
 scholar, just admitted into school, observes his master per- 
 forming an operation in division, his head is at once disturbed 
 arid confounded with the manifold comparisons of the num- 
 bers of the divisor and dividend, the multiplication of one
 
 THE MEMORY. 85 
 
 and the subtraction of another; but if he begin regularly 
 at addition, and so proceed by subtraction and multiplica- 
 tion, he will in a few weeks be able to take in an intelligent 
 survey of all the operations in division, and to practise them 
 himself with ease and j^leasure, though each of them at first 
 seemed all intricacy and confusion. 
 
 CHAPTER XII. 
 
 OF IMPROVING THE MEMORY. 
 
 We are said to remember any thing, when the idea of it 
 arises in the mind, with a consciousness at the same time that 
 we have had this idea before. Memory is the power of re- 
 taining what Ave learn, and of recalling it when desired. 
 
 A good memory has these several qualifications : 
 
 1. It is ready to receive and admit, with great ease, ideas 
 both of words and things. 2, It treasures up these ideas in 
 great number and variety. 3. It is strong and durable to 
 retain words or thoughts which are committed to it. 4. It 
 is faithful and active to suggest, upon proper occasion, what- 
 ever has been recommended to its care or treasured up in it. 
 
 Now in every one of these qualifications memory may be 
 injured or improved : yet I shall not insist distinctly on 
 these particulars, but only, in general, propose a few rules or 
 directions whereby this noble faculty, in all its branches and 
 qualifications, may be preserved and cultivated, and show 
 what are the practices that have been found of happy influ- 
 ence in promoting this purpose. 
 
 There is one great and general direction which pertains to 
 the improvement of the inemory, as well as of other powers,
 
 86 ■ MENTAL AND SOCL\L CULTURE. 
 
 and that is, to keep it always in due and proper exercise. 
 Many acts by degrees form a habit, and thereby the ability 
 or power is strengthened, and made more ready to appear 
 again in action. 
 
 Our memories will be in a great measure moulded and 
 formed, improved or injured, according to the exercise w^e give 
 them. Those who are wont to converse or read about few 
 things only, will retain but little in their memory. Those who 
 are used to remember things but for an hour, and charge 
 their memories with them no longer, will retain them but an 
 hour before they vanish. 
 
 Yet there should be a caution given : the memory of a child 
 or an infirm person should not be overburdened ; for, like a 
 limb or a joint, it may be overstrained by being too much 
 loaded, and its natural power never recovered. Teachers 
 should wisely judge of the power and constitution of youth, 
 and impose no more on them than they are able to bear with 
 cheerfulness and improvement. 
 
 And particularly they should take care that the memory of 
 the learner be not too much crowded with a multitude of 
 ideas at one time : this is the way to remember nothing — 
 one idea efiaces . another. An overgreedy grasp does not 
 retain the largest handful. The exercise of memory with a 
 due moderation, is a general rule for its improvement. 
 
 The particular rules are these : 
 
 1. Due attention and diligence to learn and know things, 
 which we would commit to memory, is a rule of great neces- 
 sity. "When the attention is strongly fixed on any particular 
 subject, all that is said concerning it makes a deej) impression 
 upon the mind. There are some persons who complain that 
 tliey cannot remember discourses which they hear, when, in 
 truth, their thoughts are w^andering half the time, or they hear 
 with such coldness and indifierence, that it is no wonder the 
 things which are read or spoken make but a slight impression 
 on the mind, and get no firm footing in the memory.
 
 THE MEMORY. 87 
 
 If we would maintain a permanent remembrance of the 
 things which we read or hear, it is needful that we should 
 engage our delight and i:)leasure in them, and use the methods 
 which have been prescribed to fix the attention. Sloth, in- 
 dolence, and idleness Avill no more bless the mind with intel- 
 lectual riches, than they will fill the hand with gain or the 
 field with corn. 
 
 Let it be added, also, that not only the slothful and the 
 negligent deprive themselves of jjroper knoAvledge, but those 
 also who have active spirits, yet are ever skimming over the 
 surface of things with a volatile temper. There must be 
 labor and diligence and close attention to particular subjects 
 of thought and inquiry, to impress what we read or think 
 ujion the memory. 
 
 2. Clear and distinct apprehension of the things which we 
 commit to memory is necessary in order to make them remain 
 there. If w^e would remember words, or learn the names of 
 persons or things, we should have them recommended to our 
 memory by a clear and distinct pronunciation, spelling, or 
 writing. Every thing which we learn should be conveyed 
 to the understanding in the plainest expressions, that we 
 may not mistake what we desire to remember. For this 
 reason, take heed that you do not put up with words instead 
 of thoughts, mere sounds instead of real sentiments and 
 ideas. Many a lad forgets w^hat has been taught him, merely 
 because he never well understood it ; he never clearly and 
 distinctly took in the meaning of those sounds and syllables 
 which he was required to get by heart. 
 
 3. Method and regularity in the things we commit to 
 memory are necessary in order to make them take effectual 
 possession of the mind, and abide thei'e. Though systematic 
 learning is decried by some, it is certainly the happiest way 
 to furnish the mind with a variety of knowledge. 
 
 Whatsoever you w^ould trust to your memory, let it be dis- 
 posed in a proper method, connected well together, and
 
 88 MENTAL AND SOCIAL CULTURE. 
 
 referred to distinct and particular heads or classes, both 
 general and particular. 
 
 4. A frequent review, and careful repetition of the things 
 we would learn, and an abridgment of them in a narrow 
 compass for this end, has a great influence in fixing them in 
 the memory. 
 
 Even when a person is hearing a sermon or a lecture, he 
 may give his thoughts leave now and then to step back so 
 far as to recollect the several heads of it from the beginning, 
 before the lecture or sermon is finished : the omission or the 
 loss of a sentence or two among the amplifications of a sub- 
 ject is richly compensated by px'eserviug in the mind the 
 method and order of the whole discourse in its most import- 
 ant branches. 
 
 To fix in the memory the discourses we hear, or what we 
 design to speak, it is useful to contract them into brief 
 comjsends, and to review them often. Lawyers and divines 
 who have need of such assistances, write down short notes 
 or hints of the principal heads of what they desire to com- 
 mit to memory in order to preach or plead ; for such abstracts 
 or epitomes may be soon reviewed, while the several ampli- 
 fying sentiments or sentences will be easily invented or 
 recollected in their proper places. The art of shorthand 
 writing is of excellent use for this as well as for other pur- 
 poses. 
 
 Do not plunge yourself into business or study, amusement 
 or reci'eation, immediately after you have attended upon in- 
 struction, if you can well avoid it. Get time, if possible, to 
 recollect the things you have heard, that they may not be 
 washed away from the mind by a torrent of other occurrences 
 or engagements, nor lost in the crowd or clamor of other 
 more importunate affairs. 
 
 Talking over with your companions the things which you 
 have read, on the first proper opportunity you have for it, 
 is a most useful manner of review or repetition, in order to
 
 THE MEMOEY. 89 
 
 fix them ujion tlie mind. Teach your younger friends, and 
 you will establish your own knowledge while you communi- 
 cate it to them. 
 
 5. Pleasure and delight in the things we learn give great 
 ;issistance towards the remembrance of them. Whatsoever, 
 therefore, you desire that a child should commit to mem- 
 ory, make it as jaleasant to him as possible ; endeavor to 
 search his genius and his temper, and let him take in the In- 
 structions you give him or the lessons you ap^^oint him, as 
 far as may be, in a way suited to his natural inclination. 
 
 6. The memory of useful things may receive considerable 
 aid if they are thrown into verse ; for the numbers and meas- 
 ures and rhyme have considerable influence upon mankind, 
 to make them receive with ease the things proposed to 
 their observation, and to preserve them longer in their re- 
 membrance. How many there are of the common maxims 
 of human life which, taught in early years by the help oi 
 rhyme, have been like nails fastened in a sure place, and 
 riveted by daily use ! 
 
 When you would remember new things or words, endeavor 
 to associate and connect them with some well-known words 
 or things which are fixed and established in your memory. 
 This association of ideas is of great importance and force, 
 and may be of excellent use in many instances. One idea 
 which is familiar to the mind, connected with others which 
 are new and strange, will generally bring those new ideas 
 into easy remembrance. 
 
 It is also by this association of ideas that w^e may best 
 imprint any new idea upon the memory, by joining with it 
 some circumstance of the time, place, or company wherein 
 we first observed or learned it. When we would recover an 
 absent idea, it is useful to recollect those circumstances. The 
 substance will many times be recovered and brought to the 
 thoughts by recollecting the shadow. A man recurs to our 
 fancy by remembering his garment, his size or stature, his
 
 90 MENTAL AND SOCIAL CULTURE. 
 
 office or employment : a beast, bird, or iisli, by its color, 
 figure, or motion, by the cage, courtyai'd, or cistern wherein 
 it was kept. 
 
 To this head, also, we may refer that remembrance of 
 names and things which may be derived from our recollec- 
 tion of their likeness to other things which we know ; either 
 their resemblance in name, character, form, accident, or any 
 thinjy that belono-g to them. An idea or word which has 
 been lost or forgotten has often been recovered by hitting 
 upon some other kindred word or idea which has the nearest 
 resemblance to it, and that in the letters, syllables, or sound 
 of the name, as well as properties of the thing. 
 
 8. In cases wherein it may be done, seek after a local 
 memory, or a remembrance of what you have read by the 
 side or page where it is written or printed, whether the 
 right or the left, wdiether at the top, the middle, or the bot- 
 tom, whether at the beginning of a chapter or a paragraph, 
 or the end of it. It is often of advantage, for this rea- 
 son, to accustom one's self to books of the same edition; 
 and it has been of constant and special use to divines and 
 others to be furnished with several Bibles of the same edi- 
 tion ; that wheresoever they are, whether in their chamber, 
 parlor, or study, in the younger or elder years of life, they 
 may find the chai^ters and verses standing in the same parts 
 of the page. 
 
 9. Let every thing we desire to i-emember be fairly and 
 distinctly written and divided into periods, with large char- 
 acters in the beginning ; for by this means we shall the more 
 readily imprint the matter and words on our minds, and 
 recollect them with a glance, the more remarkable the writ- 
 ing appears to the eye. The sense of sight conveys ideas to 
 the mind better than any other ; and what we have seen is 
 not so soon forgotten as what we have only heard. 
 
 Under this head we may take notice of the advantage 
 which the memory gains by having the several objects of our
 
 SELF-CONTEOL. 91 
 
 learning drawn out into schemes and tables; matters ot 
 mathematical science and natural philosophy are not only- 
 understood, hut preserved in the memory, by figures and 
 diagrams. The situation of the several parts of the earth 
 are better learned by one day's conversing with a map or a 
 sea-chart, than by reading the description of their situation 
 a hundred times in books of geography. 
 
 I might add here, also, that once writing over what we 
 design to remember, and giving due attention to what we 
 write, will better fix it in the mind than reading it five times. 
 And in the same manner, a learner may much more speedily 
 advance himself in the knowledge of geography by drawing 
 the figures of all the parts of the world by imitation, than 
 by many days' survey of a map of the world so printed. 
 
 CHAPTEE XIII. 
 
 OF SELF-CONTKOL. 
 
 The ability of the human mind to accomplish any peculiar 
 result, is called a fiiculty or power : as the faculty of reason^ 
 or the power oi judgment. 
 
 These powers are as numerous as the capabilities of the 
 mind ; but for our present purposes they may be regarded as 
 belonging to three classes — the passions, the reason, and the 
 moral sense. Each of these classes has its own laws of 
 growth and action. 
 
 The passions are those elements of our natures which ex- 
 press themselves in the words, I want, and which incite us 
 to labor to attain what we desire. If we had no wants there 
 would be no incentive to action, as we can hardly conceive
 
 92 MENTAL AND SOCIAL CULTUKE. 
 
 of a person's laboring to accomplish something when he 
 wants nothing. 
 
 Reason is that jiower of the mind which expi*esseg itself in 
 the words, I think. We often think in obedience to our 
 wants, but the wanting and the thinking are very distinct 
 and different states of mind. Wants arise chiefly from the 
 relation of mind and body; but thoughts seem almost 
 wholly indef)endent of any such relation. 
 
 Moral sense is our perception of right and wrong. Though 
 in many cases it is very similar to reason, all intelligent 
 minds readily distinguish between thinking and the sense ot 
 guilt, when we have done wrong. 
 
 In the natural growth of mind, these three classes of facul- 
 ties do not manifest themselves at the same time, nor with 
 equal force. Mental growth consists both in the extension 
 of the powers already possessed, and in the awakening of 
 new ones. 
 
 First in order come the passions. In early life the mind is 
 led chiefly by its wants. Active, energetic, full of life and 
 vivacity, with novelty and interest attaching to every thing 
 its eyes behold or its ears arrest, childhood's wants are in- 
 cessant and endless ; whilst its powers of thought are feeble, 
 and its sense of right indistinct. Plence childhood rushes 
 heedlessly in the pursuit of what it desires, to think of it 
 only when too late, and to frame e3£;cuses only when the deed 
 is done. 
 
 In assigning mental tasks, this constitution of the early 
 mind should never be overlooked. The child has a retentive 
 memory of names and forms, with but little mental power ; 
 and hence such studies as involve any extent of reasoning or 
 of the application of laws or principles, are wholly unsuited 
 to children, because wholly beyond their powers. 
 
 The facts of geography, of animal and vegetable life, of 
 the sciences, and of the use of words, are readily learned, 
 and with much interest ; but the committing to memory of
 
 SELF-CONTROL. 98 
 
 rules, and attempts at their application, are not only useless 
 but discouraging and harmful, because the faculties needed 
 in such exercises are yet undeveloped. 
 
 Still greater care is needed in the culture of the moral 
 sense. In the administration of discipline, it is of the ut- 
 most importance that the question at issue should be fully 
 within the grasp of the child's feeble and uncertain moral 
 perceptions. No greater wTong can be done to a child than 
 to inflict punishment for an act of the nature of which it has 
 no distinct rmpression. What may appear clearly wrong to 
 us, may be very indistinctly so to them, and, perhaps, only 
 so because it is forbidden. It is instruction and encourage- 
 ment that the young need more than chastisement. Punish- 
 ment, where the AATong is not fully and clearly felt, awakens 
 no moral sentiment — it begets merely fear and hatred.* 
 
 The passions being thus the most powerful of our early 
 impulses, it is to be expected that children will frequently 
 yield to them in opposition to reason and conscience ; nor 
 will the considerate teacher or pai'ent overlook this in his 
 judgment upon the faults and failings of the young. 
 
 Secondly. With the advancing years of youth, the powers 
 of reason and moral sense are more completely unfolded. 
 But passion, powerful through years of growth, does not 
 readily relinquish its supremacy, but often impels us towards 
 actions, against the voice of judgment and the remonstrance 
 of conscience. 
 
 The contest between these conflicting elements of our 
 nature determines, to a large extent, the shape of our after- 
 lives. On the one side, we are bidden to follow the blind 
 impulses within us, to eat and drink at the caprice of appe- 
 tite, to take our ease at the behest of idleness, to accumulate 
 
 * " I have never observed other efTects of whipping, than to render 
 childi'en more cowardly or more wilful aud obstinate." 
 
 MONTAIGKE.
 
 94 MENTAL AND SOCL\L CULTURE. 
 
 at the command of avarice, or to do harm at that of revenge;] 
 while on the other hand, we are counselled to act with wisi 
 dom, and to follow the inflexible rule of right. If we yield! 
 to the former, life is open to every excess and every misfor- 
 tune ; but if, with persistent resolution, we determine to be 
 guided by the higher elements of our being, all that is good 
 and desirable in human life will be placed within our grasp. 
 
 This ability or power to hold the jjassions and appetites in 
 check, and to listen to the suggestions of our higher facul- 
 ties, is self-control. 
 
 Want of self-control is therefore a failure to guide and 
 direct ourselves, and is the giving up to be governed by in- 
 stincts which are bestowed as guides only for childhood. 
 
 If on the jjassing away of this early stage of life, we do 
 not install as supreme the newer powers conferred upon us, 
 we remain children in mind, acting with childish wisdom, 
 and led by childish impulses, whatever our years and how- 
 ever mature our bodies, 
 
 A successful or a noble life under such circumstances can 
 no more be expected than a safe voyage across the ocean 
 with a child at the helm. 
 
 How shall youth attain to this self-control? Few ques- 
 tions of greater importance can demand our attention. 
 
 First. The elements of our natures, denominated passions 
 and appetites, are not to be regarded as bad, vicious, or 
 wicked, but as good, useful, and necessary. They are bene- 
 ficial, however, only when under control, and in their proper 
 places. They are like fire, without which life could hardly 
 be sustained, but which, if it once gets the mastery, carries 
 ruin and devastation with it. 
 
 Anger is the natural resentment the child feels at insult or 
 injury, and in obedience to which, instantly flies at the 
 oflender for punishment. In maturity, the resentment at the 
 offence is the same, but instead of yielding to the passion, 
 we consider how and to what extent it is best to administer
 
 SELF-CONTROL. 95 
 
 punishment, having in view both onr own future safety and 
 the benefit of the oftender. 
 
 Second. It is to be remembered tliat these powers were 
 given us to act just as tliey do, and to be controlled just as 
 they are controlled by the wise and good. However strong 
 they may be, therefore, and however often they get the ad- 
 vantage, they were designed to be subservient to the other 
 faculties, and can, with due care, always be brought into 
 subjection. Let no youth, even for a moment, suppose that, 
 however hasty or violent his disposition, it cannot be brought 
 fully within his management. This untamed spirit within 
 us is like that in the untamed colt, Avhich under judicious 
 training is softened down into the kind, gentle, and willing 
 companion of man. We must, however, not expect too 
 much at once ; we must be patient, and be content with 
 gradual improvement. 
 
 Third. It being settled that this part of our mental nature 
 is of the utmost value, and that it was intended to act in 
 obedience to the other parts, we must resolutely resolve to 
 bring it into such obedience without delay. Such a resolu- 
 tion firmly made, and persistently carried out, never fails. 
 It is true that, under severe provocation, we may sometimes 
 forget ourselves and yield to passion, yet if we. persevere, 
 we shall ultimately be rewarded with complete victory. 
 
 Fourth. Practical suggestions. 
 
 1. When about to do any act, let the first question be, Is 
 it right f If it is not clearly right, let that be the end oi 
 it. If it meets the approval of our moral sense, so that we 
 feel assured it is right, it then appeals to our judgment to 
 determine whether it is wise or judicious. And when we 
 feel it both right and judicious, we are then prepared to con 
 sider the question, " How is it to be accomplished ?" 
 
 Thus if we are confronted in a secluded place by a ruffianly 
 looking man, we may be aj^prehensive that he means to do 
 us harm ; yet upon a mere suspicion we should not feel that
 
 96 MENTAL AND SOCIAL CULTURE. 
 
 we had a right to injure or disable him. But if he should 
 demand our money, we should at once recognize our right to 
 resist the robbery by any injury we might inflict, even to the 
 taking of his life. But if he held a loaded pistol, and we had 
 none, we should feel that though we had an unquestioned 
 right to resist, it would not be jiidicious under the ch-cum- 
 stances. But if we also had a loaded pistol in our pocket, 
 the question then fairly before us would be, how to manage 
 to discharge ours first. 
 
 And this is the order in which we should meet every pro- 
 posed act: 1. Is it right? 2. Is it wise? 3. How is it to be 
 done ? 
 
 2. When we are conscious that we have done wrong, we 
 ought frankly to admit to ourselves that it is wrong, and 
 resolve to avoid similar error hereafter. It is well, also, for 
 us to consider how we came to be led into the error, that we 
 may learn to be on our guard. If we have injured any one 
 in our hasty action, either in good name or property, we 
 ought promptly to express our regret, and repair, as far as 
 possible, the injury done. 
 
 The following incident in General Washington's early 
 life well illustrates his power of self-control. Being in the 
 mai'ket-place at Alexandria, some words passed between him 
 and a butcher, whereupon the latter dealt him a blow that 
 felled him to the ground. Washington immediately with- 
 drew; but on next market-day, making his way to the 
 butcher, said, " I have been thinking of the occurrence be- 
 tween us here on last market-day, and have come to apologize 
 to you for tohat I saicV 
 
 Whilst most persons would have thought only of retalia- 
 tion for the indignity, Washington thought chiefly of his own 
 acts. He was unwilling that any wrong which he had com- 
 mitted should remain unrejiaired, however great the wrong 
 done him. 
 
 This power of self-control lay at the foundation of that
 
 SELF-CONT L. 97 
 
 character which made the American people feel that it was 
 safe to trust their liberties with him. Solomon says : " He 
 that ruleth his spirit, is mightier than he that taketh a city." 
 
 3. If we have been wronged by another, we should guard 
 against cherishing a spirit of revenge. We may properly 
 desire to punish him, or have him punished, yet only so far 
 as to insure his good behavior hereafter. If, howcA-er, he 
 comes to us and exjjresses his regret, and endeavors, as far 
 as is jiossible, to repair the injury done, we ought readily and 
 cheerfully to forgive him, and dismiss all unkindly feeling. 
 We must never forget that we are to forgive as we hope to 
 be forgiven. 
 
 4. If in an unguarded moment, under esj^ecial provoca- 
 tion, anger should overcome us, the great rule then is. Do 
 nothing, say nothing. 
 
 We may not, under unlooked-for attacks, always be able 
 to control our impulses of resentment, but we can control 
 our actions and our words. The great rule of safety in such 
 moments is, " In anger do nothing." 
 
 Xot only do nothing and say nothing, but make no reso- 
 lutions. Hold your mind in a state of inaction until it is 
 restored to its wonted placidity. 
 
 It is related of Plato, one of the wisest of the Greeks, that 
 being displeased with a servant on one occasion, he was about 
 to chastise him, when he bethought himself that he was 
 angry.' Instantly checking himself, he stood with his hand 
 raised as in the act of strikinci;. A friend seeino- him a lonsc 
 time in that position, asked him why he stood thus ? Plato 
 replied, " I am punishing an angry man." 
 
 5. When irritating or offensive words are addressed to us, 
 it often requires the greatest self-possession and forbearance 
 not to rejDly in a similar temper ; yet it is a very poor reason 
 why we should bc' rude or ill-mannered, because another is. 
 Never return insult for insult, or railing for railing. Let 
 your inflexible rule be, never to make a reply under provoca- 
 
 5
 
 98 MENTAL AND SOCUL CULTUEE. 
 
 tiou or excitement: however much we may feel injured or 
 wi'onged, it w^ill bring no relief to know that we have also 
 debased ourselves. When we have become calm, and have 
 had sufficient time for thought, then we may make such 
 reply as may seem fitting. 
 
 6. A very common form of want of self-control is exhibited 
 in jjeevishness, fretfulness, and iri'itability. Many persons 
 yield to these childish feelings without ever seeming to use 
 the least effiart to correct them. Life is full of unlooked-for 
 events, undesirable as well as desirable. To the ungoverned 
 mind, the imdesirable become constant sources of annoyance 
 and irritation ; but to the well-regulated and disciplined they 
 come with no power to disturb or disquiet. It is the jsart of 
 wisdom to look for, to expect, and to prepare for these petty 
 occurrences as a part of our daily life. 
 
 It may aid us somewhat in correcting this fretful disposi- 
 tion to recollect that if the event had occurred as we desired, 
 the result might have been far worse than now. 
 
 Another good rule is to refrain from ex23ressing our ill- 
 feeling, to hold it in check, while we seek some benefit likely 
 to accrue from what has displeased us. 
 
 7. Learn to see the good in every event and person, and 
 to cover the evil. Tliis is a most invaluable rule. Every 
 individual and every object has deficiencies as well as excel- 
 lencies ; and inasmiach as the contemj^lation of virtue and 
 excellence induces the same qualities in the beholder, it is of 
 the greatest advantage to gain the power of discovering the 
 good in every person and every action. Scarcely less valu- 
 able is the desire not to discern the evil. 
 
 8. Never speak of the faults or follies of others. If it is 
 undesirable to know their weaknesses, much more so is it 
 to display them before the public. There are few less envi- 
 able persons than those who busy themselves in picking 
 flaws in the characters of their associates and companions. 
 There "^are few more despicable ; yet the greatest care is
 
 A CHEERFUL DISPOSITION. 99 
 
 needed, lest we ourselves do what we so much despise in 
 others. 
 
 Finally, be not discouraged by frequent failures. Recollect 
 that the impulses which you are endeavoring to check are 
 naturally the strongest in youth, and will most likely often 
 overcome your good resolutions, but that every effort at con- 
 trol makes them weaker and these stronger, and that, ulti- 
 mately, if you persevere, these will obtain complete ascend- 
 ency. But there must be a resolute perseverance, a deter- 
 mination to be governed no longer by these inferior impurses. 
 
 These efforts are like those of the skater, who, when he 
 first steps upon the ice, finds that every time he moves his 
 foot he is likely to fill, and in spite of every precaution and 
 care, he is sometimes unable to prevent it ; yet with every fall 
 and eveiy slip, he learns better how to use the skates and to 
 keep in j^osition, till at last, by these very exercises, he be- 
 comes master of the new circumstances, and ^\'ith them, of 
 all the additional powers and pleasures they bring. 
 
 CHAPTEE XIV. 
 
 A CHEERFUL DISPOSITION 
 
 The amount of happiness which a man experiences in this 
 life, depends more upon the condition of his mind than upon 
 his outward circumstances. Plappiness can exist only in a 
 contented mind ; and contentment comes neither of wealth 
 nor poverty, but of the ability to be satisfied with what we 
 have. 
 
 The positions to which we are born are exceedinglj'- diverse, 
 but not the amount of happiness to which we are heirs.
 
 100 MENTAL AND SOCIAL CULTUEE. 
 
 Whether we are children of luxury or want, of ease or toil, 
 there is far less difference in the amount of actual enjoyment, 
 than these diverse conditions would seem to indicate. 
 
 The great sources of happiness are health, home, and 
 friends ; but the amount of happiness enjoyed depends alto- 
 gether upon the mind. A contented and cheerful disposition 
 finds haj^ijiness in the coarsest fare, the lowliest cot, and in 
 the simplest acts of kindness ; but neither elegance nor ease 
 can bring pleasure to one that is not contented. 
 
 Thus it appears that the greatest amount of happiness of 
 which our lives are capable, is to be attained by the culture 
 of the mind, and not by the accumulation of wealth. 
 
 Life is an unceasing effort to gain hapj)iness and to avoid 
 misery ; but if in all our toil we seek for happiness at the 
 wrong source, we can hope for little else than disappoint- 
 ment. The cultivation of a cheerful and contented mind is 
 an element of education that should not be left uncon- 
 sidered. 
 
 The leading quality of such a mind is a readiness to be 
 pleased with the events of life as they come — a j)romptness 
 to find the good in every occurrence. 
 
 We are constantly laying plans for the future — what we 
 shall do to-morrow, or next week, or next year. Some of our 
 plans succeed ; many fail. Many events occur against our 
 wishes — our cherished schemes are overthrown. Now, as it 
 is imj)Ossible for us to prevent these results, it is the part of 
 wisdom to accept them readily and cheerfully. 
 
 We should reflect that our plans may not have been the 
 best : that they might have brought evils which we had not 
 foreseen : that what has occurred may in the end prove to be 
 better than that which we jsroposed. 
 
 Thus shall we learn the great lesson of cheerful content- 
 ment amid life's ever-changing scenes. 
 
 But there are some dispositions which, either through 
 natural tendency or want of proper training, cannot thus
 
 A CHEEEFUL DIsrOSITION. 101 
 
 readily yield to unlooked-for events, nor readily give up tlieir 
 cherislied designs. 
 
 Such is the foreboding disposition, which is always antici- 
 pating evil — always fearing something will turn out ill. 
 
 It is true that we do not enjoy unmixed good. Evil is 
 ever at hand to be guarded against the best we can. But 
 when due care is exercised, most of the events of life are 
 good; and we are justified in trusting that those which are 
 to happen will also be good: not in assuming that evil is 
 continually at hand. To appreh.cnd evil where there is no 
 just ground for it, is only to make ourselves ministers of un- 
 happiness to ourselves and to others. 
 
 There are those in every community who believe them- 
 selves upright and praiseworthy, who seem to think it their 
 duty to abate every pleasure, to mingle bitter with every 
 sweet, and to throw doubt over every fair j^rospect, lest 
 others should enjoy too much. How much happiness do 
 they destroy, both for themselves and others! How many 
 hearts do they make sad, which they might have filled with 
 delight ! 
 
 Another undesirable disposition is the morose, which, when 
 it is once agitated or angered, cannot or does not readily be- 
 come restored to quiet or kindliness. When disturbed by 
 any little circumstance, it remains for hours, perhaps for 
 days, sullen and implacable. It will be pleased with nothing. 
 Such a disposition is called sullen, wilful, or obstinate. 
 
 The correction of this habit is attended with some diffi 
 culty, and requires earnest and persistent efforts. 
 
 First. It will aid in this endeavor, to turn away the mind 
 from contemplating the cause of the disquiet. Let it be 
 engaged with something that will divert it wholly — that will 
 du-ect it into a new and agreeable channel. 
 
 If some one has displeased you, or, as you may think, in- 
 jured you, instead of bandying words, leave him and seek 
 other and more congenial companions, not to recount and
 
 102 MENTAL AND SOCIAL CULTUEE. 
 
 brood ovei' tlie unpleasantness, but to enter upon new scenes 
 and pleasures •with them. Avoid trouble as much as possible. 
 When it does come, bury it without delay, and leave it with- 
 out a remembrance. Never recall it. 
 
 Second. The counsel of a judicious friend will be found an 
 invaluable aid. We must get the courage and resolution to 
 say to our friend : "I desire to improve my disposition ; you 
 will do me a great kindness if you will aid me in the attempt, 
 by advising me when I come to you. Tell me just what I 
 ought to do : I will try to gain sufficient self-control to do as 
 you say." 
 
 It will require no small degree of resoluteness, when in 
 this unamiable mood, to go to such a friend and say, " Tell 
 me now what I must do to restore my mind to quietness." 
 
 Another disposition of like nature is the discontented, 
 which is never satisfied with what it has, or what it is, but is 
 ever wishing for something else, something diiferent. 
 
 If the weather be fair, it wishes it would rain : if it rains, 
 it longs for sunshine. No one is fast enough or slow enough : 
 nothing ever goes just right. 
 
 Such a state of mind arises, not because the things around 
 US are good or bad, but from a habit of fault-finding. It is 
 an unenviable quality, and makes its possessor the most un- 
 desirable of companions. It has no excuse, and is entitled 
 to no forbearance. 
 
 The only rule in such a case is the emphatic one — stop it 
 at once. 
 
 To assist the young, who sometimes find it difficult to 
 carry out their good resolutions, it may be suggested : 
 
 1. Never mention the ills you exj^ect or endure, unless 
 they are so great as really to demand aid and sympathy. 
 Most of our fancied ills quickly die of neglect ; Avliile nothing 
 encourages their growth like attention. Spealdng of them 
 only renders others unhappy, as well as ourselves. 
 , 2. Cultivate the habit of looking upon the benefits and
 
 A CHEERFUL DISPOSITION. 103 
 
 advantages of youi* present condition and circumstances. 
 Consider how much less they might have been, and how 
 mucli greater they are than those of thousands. 
 
 3. Recollect that the distant always appears fairer than 
 that near at hand ; and what we desire, fairer than what we 
 possess. Yet, should we gain what we wish for, we miglit 
 find it less desirable than what we now have. 
 
 Let us consider the grounds for our being contented and 
 cheerful. 
 
 The chief Avants of mankind are health, food and clothing, 
 and friends. If we have not Jiealth, if we sa-ffer hodlli/ want, 
 if we are friendless, it is iai})0ssible for us not to be dis- 
 quieted and unhappy. 
 
 What, then, are the reasonable expectations of the young 
 in these resj^ects '? 
 
 1. With regard to health, the youth should know that the 
 natural condition of man is freedom from disease, that sick- 
 ness comes as accidents come ; that as, by foresight and care, 
 the latter may, in most cases, be avoided, so health may, by 
 the same means, be to a great extent preserved. 
 
 The body is a complicated and delicate machine, yet it sel- 
 dom fails in any of its numerous powers, and then only from 
 abuse or neglect. If pi'operly cared for, and not overbur- 
 dened, it will serve us many years without com^^laint. 
 
 2. As to our physical wants, food and clothing, the great 
 law of the animate creation seems to be, siqyerahundance ; by 
 which is meant, that every being is supplied with more than 
 is needed to sustain life. A man can produce with his hands 
 more than he can consume. Hence well-directed labor must 
 always result in accumulation, and this accumulation is the 
 basis of wealth. 
 
 It appears, therefore, that he who enters upon the honest 
 toil of each day, with a faitliful, trusting heart, may look, in 
 due time, for a competence. 
 
 Let him do his part faithfully and well, witliout anxious
 
 104 MENTAL AND SOCIAL CULTURE. 
 
 " tliouglit for the nioiTOM*," in the trust that Providence will 
 reward liis toil. 
 
 ])Ut it is necessary it shoidd be done well. "Whatever you 
 do, do it welL Success never comes of "svork half done or ill 
 done. Be not anxious to do many things. " Jack of all 
 trades and good at none," is a homely proverb, but true. 
 Learn to do some one thing well ; it matters little what it is, 
 only do it loell, and you need never have any fears about 
 success. 
 
 3. As to friends : we are so constituted that we instinctively 
 give appi'obation to amiability and generosity, and to with- 
 hold it from selfishness. As a natural result, each person has 
 as many friends as he is worthy of. If we are considerate of 
 the wants and happiness of others, if we seek to aid them, 
 and to add to their pleasure, we shall never want for friends. 
 But if we are ever looking to our own advancement or profit 
 or pleasure, neglectful of the feelings and enjoyment of 
 others, few hearts will incline towards us, and those few even 
 will hardly give us friendship that we can trust in time of 
 need. 
 
 From these considerations we draw the conclusion that, 
 with due care for the body, with a willingness for honest 
 toil, and a kindly regard for others, it is the order of Provi- 
 dence tliat we should possess health, abundance., and friends. 
 
 Created under such laws, it would seem peculiarly out of 
 place, and inexcusable, for man to cherish or even to give 
 way to anxiety and discontent. It would seem to be little 
 less than distrust of divine goodness and care. 
 
 Every indication within and around iis points to a cheerful 
 and contented frame of mind, as most accej^table to our Cre- 
 ator, most beneficial to society, and most advantageous to 
 ourselves.
 
 POLITENESS. 105 
 
 CHAPTER XV. 
 
 POLITENESS. 
 
 In society, each individual is esteemed in proportion to the 
 pleasure he bestows upon others ; or, in other words, to the 
 extent he renders himself agreeable ; and hence, every per- 
 son desires to possess as pleasing an address and manner as 
 possible. We are conscious of pleasure when we listen to re- 
 fined conversation, or behold elegant manners, or when we 
 think others observe them in ourselves. This pleasure is the 
 origin and chief bond of polite intercourse. The elegant and 
 refined are always sought by those of like sentiments, be- 
 cause both are mutually made happier. As has been well 
 said, " good manners are a perpetual letter of introduction," 
 
 On the other hand, want of politeness is always regarded 
 as discreditable. Wealth or family influence may introduce 
 an unpolished person to the cultivated, but he is simply tol- 
 erated, not wekomcd. He is not welcomed, because he can- 
 not add to their peculiar pleasure. And more than this, the 
 rudeness and awkwardness of the ill-mannered strike so 
 harshly upon refined sensibilities as to be positively disa- 
 greeable. The exclusiveness, therefore, of polite society is 
 nothing more than the exclusion of those who are likely to 
 add nothing to its jjleasure, or whose rudeness would destroy 
 it. The doors to social elegance are ojDen wide, and a wel-. 
 come awaits every one who is capable of augmenting social 
 pleasure. 
 
 But there is much indistinctness and error in the popular 
 opinion of the nature of politeness, and consequent misappre- 
 hension of its proper culture. It is regarded more as a gift
 
 106 MENTAL AND SOCIAL CULTUEE. 
 
 of nature tliau as an acquirement obtained by effort ; more 
 as an accomplishment of body than of mind. 
 
 We shall find, howeA^er, upon examination, that politeness 
 is as truly an acquisition to be gained by study and effort, as 
 is the ability to produce good music. In either case the 
 natural talent may be more or less developed, but in both 
 alike must there be a clear knowledge of principles, and the 
 application of them with faithful and assiduous practice. To 
 look for politeness from the careless and inattentive, is as ir- 
 rational as to look for music from one that never touched an 
 instrument. 
 
 Politeness is good-nature expressed with refinement. 
 
 From this definition it appears that politeness involves two 
 elements — a state of mind and a mode of expression. 
 
 It is a mistake to consider politeness as having reference 
 only to the mode of expression or address. That mere cere- 
 monious attention, however unexceptionable, is not accepted 
 as genuine courtesy, is evident from the terms applied to 
 it. It is characterized as hollow, insincere, or forced. We 
 accept nothing as courteous which is wanting in heart, noth- 
 ing done for mere show. Every act which would lay claim 
 to being polite must be prompted by an obliging disposition. 
 
 To acquire this good-nature, this obliging disposition, some 
 attention to our modes of thought and feeling is requisite. 
 
 One of the first elements of good-nature is generosity — a 
 regard for others. A generous nature esteems the happiness 
 of another equally with its own ; and where all have a com- 
 mon right, is willing that others should share equally with 
 itself It cannot enjoy a pleasure purchased at the expense 
 of another. Whilst seeking its own happiness, it cannot be 
 anmindful of that of its fellows. It stands in entire contrast 
 to that sjiirit which is ever looking, for self; which never 
 cares for others, never sacrifices a pleasure in their behalf, 
 never accommodates itself to others; which wants the first, 
 the best, and the most ; whicli loves " the uppermost rooms
 
 POLITENESS. 107 
 
 at feasts, and cliicf scats in the synagogues." Such a spirit 
 is utterly repugnant to true notions of politeness. We can 
 grant no approval to actions begotten of such sentiments, 
 however graceful or punctilious. 
 
 But more than this : true generosity is not satisfied with 
 simple justice, with merely giving others an equal oppor- 
 tunity ; it takes a pleasure in assisting them in their purposes 
 and pursuits. It is not indifferent to the success or failure of 
 an individual, because a stranger; it is regardful of the 
 wants of the weak, the infirm, and the helpless ; and finds its 
 own reward in the attempt to make others happier. 
 
 Such generous consideration for others always challenges 
 our admiration and esteem. We feel it to be the oifsprijig of 
 a noble heart. It needs but to express itself gracefully to 
 win the meed of true courtesy. 
 
 Vie must exercise due care, however, that this interest for 
 our fellow-beings does not degenerate into inquisitiveness or 
 meddlesomeness. Assisting them in their present circum- 
 stances does not imply any right of inquiry into their per- 
 sonal histoiy or their future plans. Who an individual may 
 be, what his business, whence he came, or whither he is go- 
 ing, is no part of our concern, unless such information is 
 directly connected with the assistance we projjose to render. 
 
 If a gentleman should assist an invalid or a lady in alight- 
 ing from a rail-car, he might with great pro]3riety ask if he 
 could be of any further service ; but it would be great rude- 
 ness, on no other acquaintance, to make inquiry as to their 
 names or business. 
 
 Learn not to be disturbed at the minor faults of individuals. 
 "No human being is perfect. We have our faults, others have 
 theirs. We must excuse, as we hope to be excused. We 
 shall every day meet many disagreeable things, even in our 
 best friends. It is a great lesson to learn not to see them. 
 
 Sj^ecial care should be taken never to observe personal 
 deformities or defects. A person may unfortunately possess
 
 108 MENTAL AND SOCLVL CULTURE. 
 
 gome irregularity of shape, of limb or face, or some pecul; 
 arity of manner or sj)eech. To permit our attention to bv 
 (Ira^vn to any such singularity is highly discourteous, while 
 to make it the subject of remark, would be an inexcusable 
 incivility. 
 
 Polite society is concerned only with the good, the desira- 
 ble, and the agreeable in persons and circumstances : the dis- 
 covery of faults and errors, and their correction, is not its 
 province, but rather that of the tutor and the moralist. 
 
 The second point to be considered is the attainment of re- 
 fined expression or address. 
 
 One of the most important considerations in this respect is 
 artlessness, or naturalness. Simple and unafiected language 
 and manners are always pleasing. We should aim to say 
 what seems fitting to the time and place, in the easiest and 
 simplest way, selecting the best and most delicate words in 
 good use ; or if any thing is to be done, to do it in the 
 readiest, quietest, and most unobtrusive manner. 
 
 Especially is display to be avoided — the saying or doing 
 of any thing to attract attention. High-sounding words, 
 lofty expression, great parade of learning, or flourish of man- 
 ners, are accepted as evidence, not of good culture, but of 
 want of it. Many a youth has been spoiled by trying to 
 appear hig; and many a Miss, by trying to appear nice. 
 The one leads to a ridiculous pomposity, the other to a silly 
 affectedness. It is unobtrusive worth, not glitter, that wins 
 lasting esteem. Never attempt to appear any thing more 
 nor better than you are. Be your best, and then do your 
 best. 
 
 If we would learn the use and command of refined expres- 
 sion, we must practise it constantly in our daily intercourse. 
 It is idle to think of being polite in the parlor to guests, if 
 we are not so to our companions in our private- a|)artments. 
 If our common modes of address are rude and unabolished, if 
 our language is low or vulgar, all attempts at elegance will
 
 BEHAVIOR. 109 
 
 be but awkward and ill-concealed efforts to appear what we 
 are not. Make it a rule to be as decorous towards friends and 
 home comjjanions as yon desire to be to strangers and guests. 
 Regard well the language and manners of those whose 
 society seems particularly agreeable. Notice their modes of 
 thought, their happy turns of expression, their readiness to 
 find some good in every individual and occurrence, the ease 
 with which they adapt themselves to the peculiarities of 
 every one, the pleasure which every little attention gives 
 them, and their avoidance of fiiult-finding or criticism. By 
 accustoming ourselves to observe these excellencies in others, 
 we slhall learn to imitate them in our own conduct. 
 
 CHAPTER XYI. 
 
 PRACTICAL HINTS OX BEHAVIOR. 
 
 Propriety of deportment always has reference to the 
 occasion and the person with which it is associated. What 
 may be entirely suited to one occasion, or to one jierson, may 
 be quite out of place under other circumstances. 
 
 I. Behavior towards Superiors. 
 
 First. Toioards the Divine Being. 
 
 All civilized beings recognize the goodness of the Giver of 
 life and all its blessings. They recognize, also, the senti- 
 ments of thankfulness and gratitude as among the noblest 
 implanted in the human heart. Worship is our expression 
 of this grateful feeling. Its modes may be various, accord- 
 ing to the diifering tastes and judgments of men ; but in 
 every case it is the expression of the same sentiment. And 
 hence, whatever may be the form, it has always, everywhere 
 among enlightened people, been entitled to the highest respect.
 
 110 MENTAL AND SOCIAL CULTURE. 
 
 1. Let whatever may seem to you most appropriate ail 
 worship be done Mdtli decency and becoming attention. To 
 engage in conversation during a service of prayer, to gaze 
 around over the audience, or to sit or lounge upon the floor 
 under j^retence of kneeling, are violations of the decencies of 
 the occasion. 
 
 2. Let the acts, the forms, the ceremonies of others, even 
 tliough distasteful to yourself, be treated with the same 
 resjDCctful consideration you ask for your own. You may 
 not see the propriety of "immersion," of "the mourners' 
 bench," of " sprinkling holy water," or of the " rite of con- 
 firmation," yet if you assemble with those that do, these 
 ceremonies are entitled to the same regard you pay to those 
 of your own faith. 
 
 3. It is also manifestly a dictate of i^ropriety never to dis- 
 turb an assembly for worship by entering late, or by leaving 
 before the audience is properly dismissed. 
 
 Second. Towards Parents. 
 
 1. Always sustain the honor, the dignity, and the good 
 name of your 2:>arents. Let it be understood by all, that you 
 intend to j^ay deference to their wishes, that you never con- 
 sent to do what they will not apjjrove. Ever remember that 
 the truest friend you have ever had, or perhaps ever will 
 have, is your mother. 
 
 2. Let your address be respectful. When childhood's 
 tender ^:)apa and mamma give way in advancing years, let it 
 be to the worthy and always welcome /txit/ier and mother. 
 
 3. Consider how often they have denied themselves pleas- 
 ures for your happiness, and how incessantly they have 
 toiled for your comfoi't, and seek to show that you are neither 
 unmindful of it, nor ungrateful for it. Reward their parental 
 love and care by your filial regard. 
 
 Third. Towards Teachers. 
 
 In many schools there exists a want of cordiality between 
 pupils and teacher, a seeming antagonism — a feeling that the
 
 BEHAYIOE. Ill 
 
 teacher is over the pupils for correction, ratlicr thnii for instruc- 
 tion and assistance, — a sentiment whicli, unli:ii»pily, too many- 
 teachers confirm rather than dissipate. Hence arises a want 
 of sincerity in the intercourse of pupil with teacher — a dis- 
 position to evade or avoid rules, or to create annoyance. 
 
 Happily, this state of feeling is fast disappearing, and 
 pupils are learning that the teacher esteems their friendship, 
 that his greatest pleasure is in their improvement, and that 
 he takes delight in imparting instruction. 
 
 The advancement of a pupil will always be proportionate 
 to the sympathy existing between him and his teacher. 
 
 How, then, may the pupil secure this kindly interest and 
 regard '? 
 
 1. Let the teacher feel assured that you wish to please 
 him; that you do not intend to do any thing he disapproves. 
 
 2. Assure him, also, that you try to get your lessons. If 
 the lesson is too difficult, see the teacher at some proper 
 time, and tell him that you have tried diligently to learn and 
 understand the lesson, and ask his advice. 
 
 3. Be not ready to catch up every error or mistake the 
 teacher may seem to commit. Consider that you may have 
 misapprehended him, or that you may not fully understand 
 the subject, or that the teacher may not have expressed his 
 thoughts with clearness; and that at all events, there is much 
 more likelihood that you are mistaken than that he is. 
 
 4. Forget not that the teacher's vocation is one of care 
 and often of perplexity, and do what you can to make his 
 labors lighter and more cheerful. Nothing rewards a pupil 
 better than personal interest in his instruction. 
 
 II. Behavior TOWARDS Equals. 
 
 First. Coivpanions. 
 
 The first consideration among associates or companions is 
 that of equality of rights and privileges. No one can claim 
 more than another. All stand upon the same footing. From 
 this it is evident that we should ask nothing of others Avhicli
 
 112 MENT.VL AND SOCL\L CULTUKE. 
 
 we would be unwilling to grant them ; nor do to them what 
 we would be unwilling to have them do to us. 
 
 2. Where only one of several can enjoy some special privi- 
 lege, we should not selfishly claim it or seek to secure it for 
 ourselves. That is a very ill disposition, but a far too com- 
 mon one. There are many persons who will join no enter- 
 j^rise if they cannot have a prominent place — who will lend 
 no aid to any scheme if their advice is not followed. 
 
 3. Consider that each one's opinions and wishes are en- 
 titled to the same regard as your own. Hence if any plan 
 of action is agreed upon, even though you did not think it 
 the best, give it the same cordial support as if your counsel 
 had been followed. 
 
 Second. Toioards Brothers and Sisters. 
 
 There are few relations in life that afford a serener joy 
 than that of brother and sister ; and yet there are few that 
 so often yield no more. Many brothers are given to teasing 
 or vexing their sisters, on account of their timidity, their 
 acquaintances, or for some other equally unimportant reason. 
 On the other hand, 
 
 1. Brothers should remember that their privileges, their 
 strength, and their opportunities are much greater than those 
 of their sisters, and that, therefore, they should aid them in 
 all their j)lans of pleasure or improvement. 
 
 Assist them to visit every place they desire, even if you 
 have to remain at home, for at best their opportunities will 
 be greatly less than yours. 
 
 2. Converse freely with them upon their affairs, and give 
 them your cordial sympathy. Their wishes and preferences 
 will often be unlike yours ; but they will be gratified with 
 your interest and counsel, when given in a friendly spirit. 
 
 3. Sisters should invite this kindly sympathy, and repay it 
 by renewed expressions of sisterly affection. Brothers ax'O 
 always gratified by the kind regard of a sister, and yield 
 more readily to its gentle influence than to almost any other.
 
 BEHAVIOR. 113 
 
 III. Behavior towards Ixferiors. 
 
 Tlie weak, the young, and the ignorant naturally look u^) 
 to the older and the wiser for protection and counsel, and 
 are therefore, to a large extent, dependent upon thena for 
 happiness. It requires but a few words to incite them to 
 etibrt, and but few to discourage them. 
 
 First. Towards the Yoimg. 
 
 1. One of the leading elements of the young mind is ti- 
 midity. It is startled at every unusual occurrence, and flies 
 to the older and stronger for protection. We do them, there- 
 fore, a wrong to make frightful or terrifying representations 
 to them, or to threaten severe and j^ainful punishments for 
 minor fxults. 
 
 2. They are credulous, ready to believe all they hear, and 
 to enter upon any course of action approved by the older. 
 It is easy to inflame their resentment, and to incite them to 
 retaliation. And there are those possessed of no higher 
 moral sentiment than to betray this trust and confidence, and 
 make it a means of leading the young into personal alterca- 
 tion and difticulty. 
 
 3. There are others who take delight in teasing, hectoring, 
 and domineering over those younger or smaller than then- 
 selves. They never take one of their own size or strengtl .. 
 Such a spirit is mean and cowardly. 
 
 4. We should ever remember that the pleasures of the 
 young, though simple and childish, are real to them ; and 
 that to add to their enjoyment, is as really a work of good- 
 ness as to add to that of the older. 
 
 Second. Toioards the Weak and Infirm. 
 
 Providence has allotted our gifts variously. Some aro 
 strong, others are weak ; some are vigoroiis, others feeblo. 
 The strong and healthful possess many advantages : they cr;,<i 
 go wherever they please, enter ujDon any pursuit, and t; y 
 every resource of happiness. The feeble can hope for mai.y 
 of these, only as aided by the stronger. Hence —
 
 114 lilEXTAL AND SOCIAL CULTUEE. 
 
 1. Where enjoyment can be extended to but one, it should 
 always be yielded by the stronger to the weaker. As in case 
 of a ride or attendance at a pleasure-party, if but one can 
 go, it should be the one whose health or circumstances per- 
 mit such pleasures least frequently. 
 
 2. When there is some personal inconvenience to be suf 
 fered, and but few can be exempt, these should be of those 
 least able to bear fatigue. Thus in an overcrowded car, seata 
 should be tendered to the aged, the maimed, and the infirm. 
 
 Third. Toioarcls the Brute Creation. 
 
 JSTo noble, generous heart ever needlessly gives pain to a 
 dumb animal. Much of our treatment of innocent and harm- 
 less creatures is brutal, cruel, and without excuse or pallia- 
 tion. Such is the overloading of beasts of burden, over^ 
 driving them, whipping and beating them when the task 
 is beyond their strength, inciting animals to fight, as 
 dogs and game-cocks, or the killing or wanton torturing of 
 innocent and harmless animals. No young man that looks 
 forward to a high and honorable career in life will ever de- 
 base himself by cruelty. Brutality and nobleness keep no 
 companionship). 
 
 Reason and the sense of right were bestowed upon man 
 that he might be the protector of these lower orders of cre- 
 ation, not tlie oppressor. It is our duty to see that they 
 eufter no harm at our hands. 
 
 IV. Behavior in Public 
 
 First. In Public Assemblies. 
 
 Endeavor to be in season,- so as not to trespass upon public 
 attention by entering late ; and when such entrance is un 
 avoidable, use the utmost care to make it unobservant and 
 unobtrusive. Never leave but upon the most imperative 
 reasons, until the proper dismissal of the audience. 
 
 At a musical entertainment, to converse or otherwise dis- 
 i/ract attention during the music, would be rudeness. 
 
 Second. In the Street
 
 BEHAVIOR. 115 
 
 Let your deportment be quiet and unostentatious, your 
 conversation in a subdued undertone. Loud talking or vio- 
 lent gesticulation in the street is incomjDatible with delicacy 
 and refinement. Do not gaze at oddity of dress or peculi- 
 arity of persons. Learn to look without staring. Keep on 
 the right-hand side of the pavement, and ladies on the right 
 of gentlemen. A gentleman with two ladies should walk 
 on the left of the tallest, not between them. 
 
 V. Behavior in Society. 
 
 First. In the Parlor. 
 
 1. The very nature of a formal gathering or party pre- 
 cludes all idea of special association. Conversation and 
 attention should be distributed among all alike. There 
 should be no separate groupings, no cliques, no favoritism. 
 It should be the care of each to see that no one is neglected 
 or left alone. 
 
 2. It is a misapprehension that we are at liberty on such 
 an occasion to speak only to those to whom we have been 
 introduced. The invitation is, of itself, a sufficient introduc- 
 tion to every one present ; atid each one is expected, without 
 further formality, to enter at once into conversation with 
 those about him. 
 
 3. Be ready to contribute your shai'e to the general enjoy- 
 ment, without repeated or urgent solicitation, whether it be 
 to sing, to play upon an instrument, or to take part in some 
 game or amusement. 
 
 4. Consider it a part of your duty to make the occasion 
 agreeable and pleasant to all. You should go not so much 
 to be gratified yourself as to contribute to the gratification 
 of others. Society is for the pleasure of all, not the few. 
 
 5. Whispering and private communications are regarded 
 as ofiences against decorum. There are also many little dis- 
 agreeable habits, against which we cannot too sedulously 
 guard : such as putting the hands into the pockets ; drum- 
 ming with the hands or feet ; whistling ; standing with the
 
 116 MENTAL AND SOCL\L CULTURE. 
 
 back to the fire, or with the hands behind the back under the 
 coat ; scratching the head ; paring or cleaning nails ; picking 
 the nose or ears ; blowing the nose ; sjjitting ; yawning ; and 
 many others of similar nature, which will suggest themselves 
 to the thoughtful. 
 
 Second. At Table. 
 
 The first requisite at a table is neatness of person and 
 ajDparel, and delicacy of intercourse. 
 
 2. Polite attention to those near you, to assist them to 
 whatever they may desire, and to see that they are not left 
 uncared for. Nothing is more awkward than to sit beside 
 one who is so intent upon his own gratification as to be re- 
 gardless of the wants of others. 
 
 3. Let the conversation be light, cheerful, and abundant. 
 Avoid all unjjleasant and disagreeable topics, and all upon 
 which there may be much diversity of opinion. The heat 
 of discussion and argument are not suited to the occasion. 
 
 4. Use the knife for cutting only, never carrying it to the 
 mouth under any circumstances. Never use the tooth-pick 
 at table, unless something should become painfully lodged in 
 a tooth, and then with the utmost unobtrusivencss, and with 
 the mouth covered. 
 
 5. Never insist upon a person being. helped to more, nor 
 to certain dishes j nor make any observations upon their 
 preferences, nor that they have eaten little or much. . Be 
 observant that all are abundantly supplied, and then leave 
 them free to the exercise of their own choice and taste, with- 
 out comment or allusion. 
 
 6. Many little irregularities, which elsewhere would be of 
 trivial importance, become at table xmpleasant or disagree- 
 able. Use, therefore, the greatest care that your manners 
 and habits be pleasing and acceptable. Carelessness ancl 
 want of propriety at the table are unpardonable. Scrupu- 
 lously avoid, therefore, every ill-seeming habit, — such as eat- 
 ing with rapidity; stuffing the mouth; talking with,, the
 
 BEHAVIOR. 117 
 
 mouth full ; sipping tea or soup with a guzzling noise ; chew- 
 ing with the mouth open ; crunching ; gulping ; picking tlie 
 teeth with the fork or fingers ; wiping the mouth with the 
 hand, — and the like. 
 
 VI. Beuavior in the Home Circle. 
 
 1. Each individual has an intellectual and physical consti- 
 tution peculiar to himself. His disposition is not wholly 
 like that of any other person, and sometimes quite unlike. 
 Hence the tastes, the pleasures, and the modes of play or 
 thought of each one will difier more or less from those of all 
 others ; but so far as these peculiarities do not interfere with 
 the enjoyment of others, they should be left without inter- 
 ference. Each one should be left free to amuse and enjoy 
 himself in his own way and at his own will. Elder brothers 
 and sisters may advise, but should never attempt to control 
 or dictate in amusements or harmless play. 
 
 2. Each child should early have a receptacle for his own 
 individual property^a box, a trunk, a drawer, which he may 
 feel is his, and subject to the inspection of no one but his 
 parents. His rights of property should be early recognized 
 and respected. One should not be permitted to take or inter- 
 fere with another's "things." 
 
 3. Be ready to enter into any sport or amusement that the 
 others may desire, even if you do not particularly care for it 
 yourself. Never permit a i:»leasure to be declined for want 
 of assistance, if it lies in your power to afford it. 
 
 4. Do not be inquisitive. Never be prying into one 
 another's business. There are some persons who are never 
 content if there is any thing, however unimportant, going on 
 till they know all about it, and who sometimes take very 
 questionable ways of finding out. Remember that an in- 
 quisitive person is always feared and always unwelcome. 
 
 5. Be no Bcws-carrier : a busybody is always distrusted. 
 Kever permit any one to fill your mind with news about other 
 po:»ple. Such a person will soon fill other people's minds
 
 118 MEN'T.VL AND SOCLYL CULTURE. 
 
 with news about yourself. Tliere is a homely, but truthful 
 maxim — tht clog that brings a hone^ will take a hone. 
 
 6. Guard against fault-finding and censoriousness. Every 
 one, even the mature and wise, make mistakes sometimes — 
 the young very frequently ; but it is an ill disposition that is 
 ever ready to say, " Didn't you know any better than that!" 
 " You have been very foolish." The young are peculiarly 
 sensitive to blame, and we should discriminate with the 
 greatest care between malicious acts and inadvertent acts ; 
 and while we may blame the one, the other is to be coi;n- 
 selled m kindness. 
 
 7. One of the greatest lessons of all is forgiveness. We 
 all sometimes do wrong towards our fellows and companions, 
 yet in our better moments we would gladlj^ repair the wrong 
 and have it forgotten. In this spirit should we forget and 
 forgive. Never treasure up any of those little trespasses 
 which youth is so liable to .commit, and which, after all, 
 spring more from inexperience than evil intent. 
 
 " To err is humau — to forgive, diviue." 
 
 8. Finally, be kind, open-hearted, and generous, Avith a 
 friendly word and a hel^^ing hand for every one. Kindness 
 costs little and gains much. Be helpful to the ag€d, respect- 
 ful to those in the prime of life, comj^anionable to'lhe young, 
 and useful to all. And if at any time your life should seem 
 monotonous or aimless, and "without j^romise of usefulness, 
 forget not the Avords of the Great Master, " Whosoever shall 
 give to drink unto one of these little ones a cup of cold 
 water only, in the name of a disciple, shall in no wise lose his 
 reward." 
 
 THB END. (j f -^ 
 
 L^ 
 
 b
 
 
 i.OFCAllFO. ,sc^- 
 
 ,M1JVA^ "fR'jilVJ
 
 I^AllViiaiH^ 
 
 
 L 006 481 408 
 
 o 
 
 3 
 
 .^•lOS-MElfj: 
 
 W^t-llBRA!r 
 
 5 
 
 ..^"OUTHERN REGIONAL LIBRARY FACILITY 
 
 . A\ 
 
 OQ 
 
 ^OFfAUFO^ AA 001 033 597 4 
 
 o 
 
 '<' :> 
 
 M - 
 
 7?«lA!NniWV 
 
 
 >??.UlVK3nA\^ 
 
 
 :?ARY(?/ 
 
 -OF-CAllfOi?^ 
 
 
 
 ^^WE■UNIVER5•/^ 
 
 v^-lOS-ANCflfj;* 
 
 ^OJIIVO-JO^ ^TiiaoNVSOV^ %a3AINn-3ftV 
 
 ^^VlftlNlVERSy^ 
 
 A;^lOSANCElfj>^ 
 
 
 ^J'iuoNvso^^ '^•^mhm\s^ 
 
 mmo. 
 
 ^jcOf'CAllFO/?^ 
 
 ^^o-mim^ 
 
 ^lOSANCllfx. 
 
 CO 
 
 "^^/sajAiNii-awv* 
 
 ^lOSANCflfj> 
 
 
 so 
 
 ^.OFCAUFOM/jj^ 
 
 
 <: 
 
 '«»0invD-ju 
 
 15^1 i's©! f&% !^ 
 
 ^OF'CAIIFO% 
 2: 
 
 r\\U^ii«'ivti{i7, 
 
 <ri]33NVS01'^ 
 
 AWFUNIVERy^