or of the consideration in which thou art held by the world? ...

Do not begin by making a solemn promise to God that thou wilt at once become a holier being, and that thou wilt conquer all thy faults and all thy passions; for experience ought to have taught thee ere this, that thou wilt be unable to fulfill this rash promise.

On the contrary, ask thyself first: Wherein am I most faulty? Which are the defects in my character which more especially lead me to commit unjust acts? And which is the one among these defects which is most injurious to myself and to others? Thou wilt never have any difficulty in discovering these faults, for thy conscience, that is to say, the sacred though faint voice of thy spirit which is yearning for perfection, will aid thee in detecting them.

Then inquire further: Whence comes this defect? Is it owing to my early education? Or is it a consequence of the power of outward things over me? Or the effect of my temperament? Or is it, perhaps, caused by a still more deep-seated or concealed passion, or the result of some bad habit indulged in till it has become, as it were, second nature?

And when thou hast thus fathomed the cause from which thy principal defect springs, then consider the circumstances amidst which thou livest, and the character of the persons by whom thou art surrounded; reflect earnestly upon what would be the most effective means of preventing these from calling forth this fault in you, and of rendering it innoxious to them and to thee. To do this, it is not sufficient to make an impulsive resolution. Thou must take a calm and deliberate survey of all the means that may be available for conquering the fault, whether it arise from thy education, thy temperament, or from habit.

Probably thou mayst not succeed in getting the better of it for some days, or even weeks or months. The evil tendency will, no doubt, often assail thee anew; but thou wilt nevertheless be able to keep it in check and gradually to conquer it, if, each time it stirs within thee, thou wilt recall to mind thy noble resolve, and say to thyself: "Now is the time to show strength of mind, and to exercise power over my lower nature.” Avoid everything that is likely to tempt thee and to make thee forget thyself; but when thou canst not do so, then exert thyself to the utmost to master thy feelings, and to act in such manner that thou needst not be ashamed even were the whole world to witness thy conduct. But never place thyself in the way of temptation in order to test thy strength. They who expose themselves to temptation are sure, sooner or later, to succumb. The only means of destroying our evil tendencies and of conquering our weaknesses, is by never rousing them. If they are never called into activity, our faults at last die out of themselves.

Do not attempt too much at once. First conquer the greatest obstacles in thy way to perfection, afterwards the others will be the more easily subdued. Attack thine enemies singly, if thou wouldst be victor. To wage war against all, at one and the same time, might prove too much for thy strength, and might end in robbing thee of all energy and hope.

In like manner, it is easier, in daily life, to keep a strict guard over thyself, when thou hast only one enemy, though it be the strongest, and the greatest, to observe and to combat. This will allow thee to concentrate thy strength, which must, on the contrary, be divided, if thou undertakest ever to keep carefully before thy mind every precept of Christianity, and anxiously to weigh and to test thy every thought and word. To carry out such an attempt exceeds the measure of human strength.

Be without guile, take men as they are, and let thy intercourse with them be simple and straightforward, without always weighing and calculating results; but never for one moment lose sight of thy chief enemy, thy besetting sin.

MADAME SWETCHINE

(A. D. 1782-1859.)

MADAME SWETCHINE Sophie Soymonoff in her maidenhood was of high Russian birth, and lived for a time the life of the Russian court, as maid of honor to the Empress Marie, unhappy wife of the Czar Paul I. At the bidding of her parents she married General Swetchine, who was many years her senior in age and with whom she had few tastes or interests in common; but he gained her esteem and she lived with him not unhappily until he died, in 1850, at the age of ninety-two. In 1816 they changed their residence to Paris, and there she became the central spirit of a social circle both morally and intellectually distinguished. She had already withdrawn herself from the Greek Church to join the Roman, and was, by her nature, sincerely devout. Her piety, however, had no ascetic taint. She enjoyed society, and, according to the French phrase, “established a salon," which was famous for its charm. Its doors were open to her guests from three o'clock in the afternoon until six, and from nine in the evening until midnight. After that hour, it appears, she gave some time to noting such thoughts as are quoted in the selections that follow. Yet she rose before sunrise, and spent early hours in attending church and visiting the poor.

Madame Swetchine lived to the ripe age of seventy-seven years, dying in 1859. During her life she published nothing. Only her friends had known of the Thoughts she had written down in her meditative hours. After her death they were given to the world, and the world is richer for the gift.

SELECTIONS FROM THE "AIRELLES" AND
"THOUGHTS" OF MADAME SWETCHINE.

(From the "Writings of Madame Swetchine," translated by H. W. Preston.)

Those who have suffered much are like those who know many languages: they have learned to understand and be understood by all.

Let us desire no more intellect than is requisite for perfect goodness, and that is no small degree; for goodness consists in a knowledge of all the needs of others, and all the means of supplying them which exist within ourselves.

Let us resist the opinion of the world fearlessly, provided only that our self-respect grows in proportion to our indifference.

Our vanity is the constant enemy of our dignity.

Providence has willed that all the virtues should originate in actual wants, and all the vices in factitious ones. It is by doing right that we arrive at just principles of action.

He who has never denied himself for the sake of giving, has but glanced at the joys of charity. We owe our superfluity; and, to be happy in the performance of our duty, we must exceed it.

How can that gift leave a trace, which has left no void?

"Is not life useful when it is happy?" asks the egotist. "Is it not sufficiently happy when it is useful?" asks the good man.

Let us exceed our appointed duties, and keep within our lawful pleasures.

Repentance is accepted remorse.

Let us not fail to scatter along our pathway the seeds