540. REPROVING -puts on a stern aspect; | victim; whose departure from them tacitly roughens the voice, and is accompanied with ges- calls in question the infallibility of their doc tures, not differing much from that of threatening, trines, and thereby wounds their self-love, but not so lively; it is like reproach, (which see,) which makes them care more for their party, but without the sourness and ill-nature. than for the progress of truth. What is the character, business, peace and happiness of the supposed offender, to them, when bent on his of the true christian! Thus is seen the rotdestruction? Alas! how unlike the conduct tenness of" profession, without principle." ILLUSTRATION. What right have you, to waste your time, which is the state's; your health, which makes time worthful, and the life of goodness in you, which makes living all your acts? Answer me-what right have you to wrong yourself, and all the world? How comes it, Cassio, you are thus forgot; That you unlace your reputation thus, And spend your rich opinion-for the name, Of a night brawler? Give me answer to it. RESIGNATION. Yet, yet endure, nor murmur, O my soul; [less? Duties of Society. Every right pro- Dead Languages. That man must have a strange value for words, when he can think it worth while to hazard the innocence and virtue of his son for a little Greek and Latin; whilst he should be laying the solid foundations of knowledge in his mind, and furnishing it with just rules to direct his future progress in life.-Locke. Anecdote. Dandies. As lady Montague was walking through a public garden with a party, she was very much annoyed by an impertinent coxcomb, who was continually making some foolish observation. On approaching one of the temples, over which there was a Latin inscription, she took advantage of it, to expose his ignorance, in the hope of putting him to silence. "Pray sir," said she, be kind enough to explain that inscription to us." "Madam," said he, with an affected air, "I really do not know what it means, for I see it is dog Latin." "How very extraordinary it is," said lady Mary, "that puppies should not understand their own language." IMAGINATION. The lunatic, the lover, and the poet, Varieties. 1. What is the difference beToo Common. Envy, hatred, malice, tween acute and chronic disease? 2. It is and uncharitableness. How melancholy and folly for an eminent man to think of escapheart-rending-to reflect upon the vast num-ing censure, and a weakness to be affected by ber of professing christians of all orders, who it. 3. If we had it in our power to gratify show, by their deeds, that they are under the influence of these infernal passions; altho' in their sabbath devotions, they may pray against them with their lips, and entreat their Maker to enable them to keep the law which says, "Thou shalt not bear false witness against thy neighbor." Let a man of one branch of the church, leave it, even from the best of motives, and join another, which happens to differ from it in religious belief, and how soon the air is rent with the political cry, "Shoot the deserter." Nothing seems too bad for the disaffected to say about their marked every wish, we should soon feel a surfeit. 4. When anything below God-is the supreme object of our love, at some time or other, it will be an object of sorrow. 5. Truth-is its own witness, and fears not a free and impar tial examination; it seeks to be seen in its on resplendent brightness. 6. By confes sing our faults to others, we contribute very much towards putting them away, and confirming ourselves against them. 7. Which is worse-to worship the works of our own hands, or the creations of our own imagina tions? 541. SCORN, is negligent anger: it insinuates therefore, by a voluntary slackness, or disarming of the nerves, a known, or concluded essence of all power in the united object, even to make the de fence seem necessary: and the unbraced muscles are assisted in this show of contemptuous disregard, by an affected smile upon the eye, because slack nerves, if at the same time the looks were also languid, would too much resemble sorrow, or even fear; whereas, the purpose is disdain and insult: and tho' in more provoking serious cases, where scorn admits disturbance, it assumes some sense of anger, it must still retain the slack unguarded languor of the nerves, lest it should seem to have conceived impressions of some estimable and important weightiness, where its design is utter disregard and negligence. Age, thou art shamed; Rome, thou hast lost the breed of noble bloods; When went there by an age, since the sun shone, But it was fained with more than one man? When could they say, till now, who talked of Rome, That her wide walls-encompassed but one man! 542. LANGUAGE OF FEELING. There is an original element in our natures, a connection between the senses, the mind and the heart, implanted by the Creator, for pure and noble purposes, which cannot be reasoned away. You cannot argue men out of their senses and feelings; and, after having wearied yourself and others, by talking about books and history, set your foot upon the spot, where some great and memorable exploit was achieved, especially, with those whom you claim kindred, and your heart swells within you. You do not now reason; you feel the inspiration of the place. Your cold philosophy vanishes, and you are ready to put off your shoes from your feet; for the place whereon you stand is holy. A language which letters cannot shape, which Sounds cannot convey, speaks, not to the head, but to the heart; not to the understanding, but to the affections. The player's profession,- Thoughts! what are they? Who, when harsh fate its dull brow bends, And, in the depth of midnight, force a day. Anecdote. To a man of exalted mind, the forgiveness of injuries, is productive of more pleasure and satisfaction, than obtaining vengeance. The Roman emperor, Adrian, who was skilled in all the accomplishments of body and mind, one day seeing a person, who had injured him, in his former station, thus addressed him, "You are safe now; I am emperor." Braying. There are braying men in the world as well as braying asses; for, what's loud and senseless talking, huffing, and swearing, any other then a more fashionable way of braying? Varieties. 1. Idlers should leave the industrious to their labor, and visit only those who are as idle as themselves. 2. There are some minds, which, like the buzzard's eye, can pass heedlessly over the beauties of nature, and see nothing but the carcase, rotting in the corner. 3. He, is well constituted, who grieves not for what he has not, and rejoices for that he has. 4. True ease in writing, speaking and singing, comes from art, not chance. 6. When once a man falls, all will tread on him. 7. The action should always keep time with the emphasis and the voice: it should be the result of feeling, not of thought. His words were fire, both light and heat! At once VIRTUE THE BEST TREASURE. Virtue, the strength and beauty of the soul, I stand-as one upon a rock, 543. SHAME or a sense of appearing to a disadvantage, before one's fellow-creatures, turns away the face from the beholders, covers it with blushes, hangs the head, casts down the eyes, draws down and contracts the eye-brows; either strikes the person dumb, or, if he attempts to say anything, in his own defence, causes his tongue to falter, confounds his utterance, and puts him upon making a thousand gestures and grimaces, to keep himself in countenance: all which only heightens his confusion and embarrassment. Oh my dread Lord I should be guiltier than my guiltiness, Hard Questions. In every step, which reason takes in demonstrative knowledge, must there be intuitive certainty? Does the power of intuition, imply that of reasoning, when combined with the faculty of memory? In examining those processes of thought, which conduct the mind, by a series of consequences, from premises to a conclusion, is there any intellectual act whatever, which the joint operation of memory, and what is called intuition, does not sufficiently explain? What is the distinction between the elements of reasoning, and the principles of reasoning? If the elements of reasoning are employed to connect the concatenations in an argument; and if an argument could not be made without the elements of reasoning; does it follow, that the elements of reasoning imply the principles of reasoning? If, in every step which reason takes in demonstrative knowledge, there must be intuitive certainty, does this necessarily imply anything more, than that, without the intuitive power, we could not know when one link in the chain was completed? Modesty in a man is never to be allowed as a good quality, but a weakness, if it suppresses his virtue, and hides it from the world, when he has, at the same time, a mind to exert himself. A modest person seldom fails to gain the good-will of those he converses with, because nobody envies a man, who does not appear to be pleased with himself. Miscellaneous. 1. It is a striking feature in the present day, that men are more and more inclined to bring old sayings and doings to the test of questions, as these-what do they mean? and what for? and consequently, are beginning to awake from a long mental sleep, and to assert their right to judge and act for themselves. 2. Great hinderance to good is often found in the want of energy in the character, arising from an individual not having accustomed himself to try and do his best, on all occasions. 3. Whoever would become a person of intelligence and prudence, in any of the departments of life, must early accustom himself and herself to look for the meaning of his own and others' sayings; and consider well the end and object of his own, and others' doings. For often vice-provok'd to shameBorrows the color-of a virtuous deed: Thus, libertines—are chaste, and misers—good, A coward-valiant. That holy Shame, which ne'er forgets What clear renown-it used to wear; A flush, [cheek, Should leave the helm, and, like a fearful lad, 544. SURPRISE AT UNEXPECTED EVENTS. Gone to be married; gone to swear a peace! False blood to false blood joined! Gone to be friends! Shall Lewis have Blanch? and Blanch these pro-Yet lives our pilot still: Is 't meet, that he It is not so: thou hast mis-spoke, mis-heard? [vinces? Be well advised, tell o'er thy tale again: It cannot be! thou dost but say 'tis so; What dost thou mean by shaking of thy head? What means that hand-upon that breast of thine? Why holds thine eye-that lamentable rheum, Varieties. 1. It is wrong to affront anyLike a proud river-peering o'er his bounds? body; and he who does it, must expect to be paid in his own coin. 2. Many persons, in Be these sad sighs-confirmers of thy words? easy circumstances, often ruin themselves, Then speak again; not all thy former tale, by attempting to vie with the rich. 3. Do not But this one word-whether thy tale be true? the works of God, as well as his Word-teach Anecdote. To Cure Sore Eyes. "Good- lessons of wisdom? 4. Everything tends to morning, landlord," said a man the other produce its likeness; the idle make their asday, as he stepped into a tavern to get some-sociates idle; the libertine-corrupts the inthing to drink. Good-morning, sir," replied nocent; the quarrelsome · create broils; mine host; "how do you do?" "Oh, I don't gamesters-make gamesters, and thieves,know," said the man, raising his goggles, and thieves. 5. Are thinking and motion-all wiping away the rheum; "I'm plagued most the actions of which we can conceive? thinkto death with these ere pesky sore eyes. I ing-being an act of the mind, as motion is wish you'd tell me how to cure 'em." ""Wil- of matter 6. Which invention is more imlingly," said the merry host. "Wear your portant, that of the mariner's compass, or the goggles over your mouth, wash your eyes in art of printing? 7. When we truly love brandy, and I'll warrant a cure." God, we shall also love one another. Vice-oft is hid in virtue's fair disguise, And, in her honor'd form→escapes inquiring eyes. The real patriot-bears his private wrongs, 545. SUSPICION: JEALOUSY. Fear of another's endeavoring to prevent our attainment of the desired good, raises our SUSPICION; and suspicion of his having obtained, or likely to obtain it, raises, or constitutes JEALOUSY. Jealousy between the sexes-is a ferment of love, hatred, hope, fear, shame, anxiety grief, pity, suspicion, envy, pride, rage, cruelty, vengeance, sadness, and every other tormenting passion, which can agitate the human mind. Therefore, to express it well, one should know how to represent all these passions by turns, and often several of them together: it shows itself by restlessness, peevishness, thoughtfulness, anxiety, and absence of mind. Sometimes it bursts out into piteous complaints and weeping then a gleam of hope, that all is yet well, lights up the countenance into a momentary smile: immediately the face, clouded with general gloom, shows the mind over-cast again with horrid suspicions, and frightful imaginations; thus the jealous-is a prey to the most tormenting feelings, and is alternately tantalized with hope, and plunged into despair. Who finds the heifer dead, and bleeding fresh, Would he were fatter; but I fear him not: I do not know the man, I should avoid He loves no plays; he hears no music; Anecdote. Queen Caroline, having observed that her daughter, the princess, had made one of the ladies about her, stand a long time, while the princess was talking to her, on some trifling subject, was resolved to give her a suitable reprimand. Therefore, when the princess came, in the evening, to read to her mother, as usual, and was drawing a chair to sit down, the queen said to her, No, my dear, you must not sit; for I intend Laconic. There is no difference between As Nature and Garrick were talking one day, All critics of taste will admit. How! Shakspeare paint better and stronger than 1, And thou, wicked thief,-nay, the story I'll tell, My pencils you filch, and my colors you steal, To joyless dread, and mak'st the loving heart And in his stead let love forever dwell; 247. TEACHING, INSTRUCTING, EXPLAINING, Laconics. 1. It is very easy, when a child INCULCATING, OR GIVING ORDERS, requires a mild, asks a silly question, to show that it is so; and, if serene air, sometimes approaching to an authori- the question cannot be answered, it is better to tative gravity; the features and gestures altering according to the age, or dignity of the pupil, or au- say so at once; for a child has too much common dience, and importance of the subject discussed. perception to expect that his parent knows ev'ry To youth, it should be mild, open, serene, and con- thing; but to refuse to answer, without giving a descending. To equals and superiors, modest and diffident; but, when the subject is of great dignity reason, impresses the child, that his parent is unand importance, the air and manner of conveying kind and unreasonable. 2. The very sight of a the instruction, ought to be firm and emphatical; child ought to inspire a parent, or teacher, with the eye steady and open, the eyebrow a little the thought, "What can I say to be useful to him? drawn over it, but not so much as to look dogmat- or what can I say to please him?" 3. The habit ical; the voice strong, steady, clear; the articulation distinct; the utterance slow, and the manner of talking familiarly and usefully to his children, approaching to confidence, rather peremptory. to each according to his capacity, is an invaluable Pol. Wherefore, gentle maiden, quality in a parent, and its exercise will be de Do you neglect your gilly-flowers and carnations? lightful to both. 4. Let it be a rule with us, in all Per. I have heard it said, There is an art, which, in their piedness, shares Pol. Say there be; Yet nature is made better by no mean, But nature makes that mean; so, over that art, 548. LANGUAGE OF THE FEET. The feet advance or retreat, to express desire or aversion, love or hatred, courage or fear, dancing or leaping, is often the effect of joy and exultation; stamping of the feet expresses earnestness, anger or threatening. Stability of position and facility of change, general ease and grace of action, depend on the right use of the feet; see the whole length engravings, a large part of which is to be imitated, not with any specifie recitations in view, but for the purpose of disciplining the limbs and muscles. Knock there; and ask your heart what it doth know Let it not sound a thought upon your tongue cases, never to charge want of charity, except where we can, from a want of justice. Anecdote. Sir Isaac Newton-possessed a remarkably mild and even temper. On a particular occasion, he was called out of his study, to an adjoining apartment, when his favorite little dog, named Diamond, threw down a lighted lamp among his papers, and the almost finished labors of many years, were consumed in a few moments. Sir Isaac soon returned, and beheld, with great mortification, his irreparable loss; but he only exclaimed, with his usual self-possession, "O Diamond, Diamond! thou liftle knowest the mischief thou hast done." You undergo too strict a paradox, Striving to make an ugly deed look fair: Your words have took such pains, as if they labor'd Is valor misbegot, and came into the world If wrongs be evils, and enforced, us kill, Varieties. 1. Is toleration a duty for others, and not for ourselves? 2. One blessing of life, my dear friend, is to give. 3. It is no proof of freedom from error, that we are acute in distinguishing the errors of others; this shows that all reformers, are men of like passions with ourselves. 4. National industry is the principal thing, that can make a nation great; it is the vestal fire, which we must keep alive, and consider that all our prosperity is coupled with its existence. 5. If we are fit for heaven, are we not fit for earth? 6. It is better to live contentedly in our condition, than to affect to look bigger than we are, by a borrowed appearance. 7. Give your children education rather than fine clothes, or rich food. 8. Love-never reckons; the mother does not run up a milk score against her babe. Though I look old, yet I am strong and lusty; Give me that man |