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that time it happened that she saw me one day in great distress, when I was alone in my own room, and with an evident desire to do something for me, expressive of her pity, she brought me a cup of tea, which I drank without hesitation, for she was now "clothed, and in her right mind." Anger is said to be temporary madness, so, also, is often the impulse that leads to a single act of crime.

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CHAPTER V.

MANNERS.

So much upon this subject must be indirectly suggested by what I say on nearly every other upon which I write to you, that I hesitate whether to make it a distinct theme. On the whole, however, I believe it is better to do so.

I do not think that people in general are aware of the importance of pleasing, agreeable manners. The difference between two households, in the one of which they are found and in the other not, is as that between two gardens, in one of which the flowers have no odor, while in the other, fragrance is everywhere diffused; or, as between a gloomy, silent cavern, and a bower of evergreen made joyous by singing birds. They are therefore a means of happiness. As a means of influence, too, they should receive direct culture, which, in this view indeed, becomes of moral obligation. I believe that, in the long run, they have more influence than beauty, or anything else merely personal. That the wicked have often made a mask of them, as, for instance, was said to be the case with one of the worst men that ever lived (Cæsar Borgia), does

not abate from their desirableness. Has not every precious thing its counterfeit, and is not the danger of false imitations increased in proportion to its intrinsic value ?

How are good manners to be formed? I do not mean conventional manners, for of these every country has a different code, and what is comme il faut in one, is condemned in another. And the code attaches, often, so much importance to mere trivialities, as whether an egg should be eaten from the shell or from a cup; whether it is proper for one at a dinner to challenge another in a glass of wine, etc., that I wonder how people of wide observation, and extended knowledge of men and things, can regard any one of its provisions as more than a lex loci. You will easily distinguish between these and other rules that have their basis in reasonand therefore are of natural obligation; as for instance, not to speak with one's mouth full, or drink before wiping the mouth, or make a noise upon the plate with one's knife and fork or spoon, or take any liquid from cup or spoon audibly. The operation of eating is in itself a little gross, and should be refined as much as possible. Yet it is quite common, I believe, for every traveller to judge the manners of a foreign people by the standard of etiquette established in his own country, and condemn every departure from it as a proof of barbarism.

No doubt, in all countries certain customs arise from what convenience and refinement require, and are essentially right and proper on that account; but this is true only of a portion of them, as the different observances of different countries prove— and with all these diversities, there will probably be found some general agreement on what is most truly essential-as is true in systems of religion. The core, the root, the living principle, the essence of good manners, such as are not dependent on any code, as of every thing else good, must be found in the heart; and their most comprehensive definition is, in a nation of Christians, Christian courtesy. The best are the natural, genuine expression of a heart filled to overflowing with love and good-will towards the whole human race, with a desire to avoid giving pain, and to add in every way to the stock of human happiness. A person possessed with this desire will manifest it in the tone of his voice, in the gracious beaming of his eye, in the friendly grasp of his hand. He can never omit the thousand little attentions to the comfort and pleasure of others that he may have an opportunity to bestow. He will be in no danger of encroaching upon them in any way unreasonably, of making any undue claims on them, of infringing any of their rights, of seeking his own advantage to their loss or inconvenience. He will be always considerate, always kind-always delicate and unobtrusive. It is this

kind of courtesy that may be always sincere. It being once asked in a party, where the "uncle " was, some one replied, "Ascertain who is the dullest and most uninteresting woman in the room, and you will find him at her side." In devoting himself to those whom he was sure others would neglect, he was guilty of no insincerity. A motive of true kindness brought him to them. And if such a motive were always a governing principle in the intercourse of society, the vexed question, how truth is always to be reconciled with courtesy, would be forever settled. One might honestly profess a willingness and pleasure in doing that which otherwise would be tedious and disagreeable, and make use of expressions which would otherwise be untrue. We may be glad to see visitors for their sakes, whom we should not much desire on our own account. At the same time, lest we may fall into the habit, naturally and easily adopted, of using strong expressions, such as convey more feeling than exists at all, or certainly more than is habitual, whatever the enthusiasm of the moment may be, it is well to guard against them, even in our honest intercourse with our fellow-men; and form the habit of expressing ourselves more by action than by profession.

If our Christian gentleman receives ill-treatment or insult from others, he shows himself the true Christian gentleman still-not bringing himself to

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