It is sometimes objected to books upon etiquette that they cause those who consult them to act with mechanical restraint, and to show in society that they are governed by arbitrary rules, rather than by an intuitive perception of what is graceful and polite.

1770. This objection is unsound, because it supposes that people who study the theory of etiquette do not also exercise their powers of observation in society, and obtain, by their intercourse with others, that freedom and ease of deportment, which society alone can impart.

1771. Books upon etiquette are useful, inasmuch as that they expound the laws of polite society. Experience alone, however, can give effect to the precise manner in which those laws are required to be observed.

1772. Whatever objections may be raised to the teachings of works upon etiquette, there can be no sound argument against a series of simple and brief hints, which shall operate as pre-cautions against mistakes in personal conduct.

1773. Avoid intermeddling with the affairs of others. This is a most common fault. A number of people seldom meet but they begin discussing the affairs of some one who is absent. This is not only uncharitable but positively unjust. It is equivalent to trying a cause in the absence of the person implicated. Even in the criminal code a prisoner is presumed to be innocent un-til he is found guilty. Society, however, is less just, and passes judgment without hearing the defence. Depend upon it, as a certain rule, that the people who unite with you in discussing the affairs of others will proceed to scandaliz you the moment that you depart.

1774. Be consistent in the avowal of principles. Do not deny to-day that which you asserted yesterday. If you do, you Will stultify yourself, and your opinions will soon be found to have no weight. You may fancy that you gab favour by subserviency; but so far from gaining favour, you lose respect.

1775. Avoid falsehood. There can be found no higher virtue than the love of truth. The man who deceives others must himself become the victim of morbid distrust. Knowing the deceit of his own heart, and the falsehood of his own tongue, his eyes must be always tilled with suspicion, and he must lose the greatest of all happiness - confidence in those who surround him.

1776. The following elements of manly character are worthy of frequent meditation: -

1. To be wise in his disputes.

2. To be a lamb in his home.

3. To be brave in battle and great in moral courage.

4. To be discreet in public.

5. To be a bard in his chair.

6. To be a teacher in his household.

7. To be a councillor in his nation.

8. To be an arbitrator in his vicinity.

9. To be a hermit in his church.

10. To be a legislator in his country.

11. To be conscientious in his actions.

12. To be happy in his life.

13. To be diligent in his calling. 14. To be just in his dealing.

15. That whatever he doeth be to the will of God.

1777. Avoid manifestations of ill-temper. Reason is given for man's guidance. Passion is the tempest by which reason is overthrown. Under the effects of passion man's mind becomes disordered, his face disfigured, his body deformed. A moments passion has frequently Cut off a life's friendship, destroyed a life's hope, embittered a life's peace, and brought unending sorrow and disgrace. It is scarcely worth while to enter into a comparative analysis of ill-temper and passion: they are alike discreditable, alike injurious, and should stand equally condemned.

1778. Avoid pride. If you are hand-some, God made you so; if you are learned, some one instructed you; if you are rich, God gave you what you own It is for others to perceive your goodness; but you should be blind to your own merica. There can be no comfort in deenping yourself bettor than you really are: foott is self-deception. The best men throughout all history have been the meet humble.

1779. Affectation is a form of pride It is, in fact, side made ridiculous and contemptible. Some one writing upon affectation be remarked as follows: -

"If anthing will sicken and disgust a man, it is the affected mincing way in which some people choose to talk. It is perfectly nauseous. If these young jackane.pee who screw their words into all manner of diabolical shapes could only foel how perfectly disgusting they were, it might induce them to drop it. With many, it soon becomes such a confirmed habit, that they cannot again be taught to talk in a plain, straight forward, marly way. In the lower order of ladies' boarding-schools, and indeed, too much everywhere, the same sickening mincing tone is too often found. Do pray, good people, do talk in your natural tone, if you don't wish to be utterly ridiculous and contemptible."

1780. We have adopted the foregoing paragraph because we approve of some of its sentiments, but chiefly because it shows that persons who object to affectation may go to the other extreme - vulgarity. It is vulgar, we think, to call even the most affected people "jackanapes, who screw their words into all manner of diabolical shapes." Avoid vulgarity in manner, in speech, and in correspondence. To conduct yourself vulgarly is to offer offence to those who are around you; to bring upon yourself the condemnation of persons of good taste; and to incur the penalty of exclusion from good society, Thus, east among the vulgar, you become the victim of your own error.

1781. Avoid swearing. An oath but but the wrath of a perturbed spiriut.

1782. It is mean. A man of high moral standing would rather treat an offence with contempt, than show his indignation by an oath.

1783. lt is vulgar: altogether too low for a deceit man.

1784. It is cowardly: implying a fear either of not being believed or obeyed.

1785. It is ungentle-manly. A gentle-man, according to Webster, is a gentcel-man - well-bred, refined.

1786. It is indecent: offensive to delicacy, and extremely unfit for human ears.

1787. It is foolish. "Want of decency is want of sense."

1788. It is abusive - to the mind which conceives the oath, to the tongue which utters it, and to the person at whom it is aimed.

1789. It is venomous, showing a man's heart to be as a nest of vipers; and every time he swears, one of them starts out from his head.

1790. It is contemptible - forfeiting the respect of all the wise and good.

1791. It is wicked: violating the Divine law, and provoking the displeasure of Him who will not hold him guiltless who takes His name in vain.