just finished it on the evening before the exhibition. It was then hung up in the public room for inspection on the morrow.

After

Guidotto had retired from the hall, however, the malignant Brunello entered and spread over the picture a caustic preparation, which destroyed the appearance of the piece.

Lorenzo in the meanwhile had also prepared himself for the day. With vast application he had finished a piece which he humbly hoped might appear not greatly inferior to some of Guidotto's earlier performances.

The important day was now arrived, the company assembled, and were introduced into the great room, where the light had just been fully admitted by drawing up a curtain. All went with raised expectations to Guidotto's picture, when behold, instead of the brilliant beauty they had conceived, there was nothing but a dead surface of confused and blotched colours. Surely,' they cried, 'this cannot be Guidotto's!' The unfortunate Guidotto himself then came up, and on beholding the dismal change of his favourite piece, burst out into an agony of grief, and exclaimed that he was betrayed and undone. The vile Brunello in a corner was enjoying his distress. But Lorenzo was little less affected than Guidotto himself. Trick! knavery!' he cried. Indeed, gentlemen, this is not Guidotto's work. I saw it when only half finished, and it

་

was a most charming performance. Look at the outline, and judge what it must have been before it was so basely injured.'

The spectators were all struck with Lorenzo's generous warmth, and sympathised in the misfortune of Guidotto; but it was impossible to adjudge the prize to Guidotto's picture, from the state in which they beheld it. They examined all the others attentively, and that of Lorenzo, till then an unknown artist, gained the prize; but Lorenzo, on receiving it, went up to Guidotto, and presenting it to him, said, Take what merit would undoubtedly have acquired for you had not the basest malice and envy defrauded you of it. To me it is honour enough to be accounted your second. If hereafter I may aspire to equal you, it shall be by means of fair competition, not by the aid of treachery.' Lorenzo's magnanimity of conduct excited the warmest encomiums among the judges, who at length determined that on this occasion there should be two equal prizes distributed; for if the work of Guidotto had deserved the prize of painting, Lorenzo was entitled to that of magnanimity and virtue.

Shall I another's merit basely grudge,
And show so poor a spirit to my judge?

Rejoice not when thine enemy doth die,
Thou hast not won immortal life thereby.

214

ON THE RIGHT CONDUCT OF THE WHOLE OF MAN'S NATURE.

Real glory

Springs from the silent conquest of ourselves,
And without that the conqueror is nought
But the first slave.

SELF-DISCIPLINE and self-control are the beginnings of practical wisdom, and these must have their root in self-respect. To respect ourselves, to develop ourselves, is our true duty in life. We owe it to society and to its Author. As all parts of our nature are improvable, and every improvement of it tends to private and public good, which it is our business to promote, we have no right to live in our animal nature, in our reason or intellect, in our affections, tastes or sentiments, or even in our moral nature, to the undue depression of the rest of ourselves. On the contrary, we are bound, to the best of our power, to give to all parts of our constitution the highest degree of perfection possible. We are not only to suppress the evil, but to evoke the good elements in our nature.

As far therefore as we are able, we ought, first, to keep our bodies so healthy and so active that they may be in a condition to obey the mind, and to execute what reason declares to be expedient, and conscience to be incumbent upon

us.

The second important duty is the cultivation of our intellectual powers. These, in proportion as they are improved, are ornamental to our nature, and qualify us for being serviceable to ourselves, our friends, the community and mankind. Let us therefore be continually solicitous to acquire knowledge, strengthen our memory, rectify our judgments, and refine our taste: by accurately observing what passes in the world around us; by studying the works of nature, and elegant performances in art; by meditating on the real nature of things, and the causes and consequences of human conduct, as they occur in history and common life; by avoiding frivolous pursuits, trifling discourse and unprofitable theory; and by losing no opportunity of profiting by the conversation and example of wise and good men.

The third and most important duty of all, is to use every means of improving our moral nature, that being the business for which we were sent into this world, and on which our happiness through time and in eternity will depend. As means of moral improvement, we ought constantly to regulate our imagination and passions, to be attentive to our conduct, not to our actions only, but also to our thoughts and purposes; to reflect upon them daily, with a fixed resolution to reform what has been amiss.

In conclusion, let us from every occurrence in

life take occasion to practise some virtue, and cherish some good habit. Few occurrences are so uninteresting as to call forth no affection; most of them excite either a good or a bad one. Adversity may make us discontented, or it may teach humility and patience; affliction may dispose either to pious resignation, or to impious repining; prosperity may inflame sensuality and pride, or may supply the means of exercising moderation, beneficence, and gratitude to the Giver of all good; injury may provoke hatred and revenge, or call forth the godlike virtues of forbearance and forgiveness; solitude may promote laziness, or afford leisure for industry; and the bustle of busy life may form habits of cunning or candour, of selfishness or generosity. On these, and all other occasions, let us shun the criminal and embrace the virtuous affections. And let us study our own temper, and so anticipate the events of life, as to be always ready to turn in this manner every occurrence to good account, and make it subservient to the cultivation of our moral nature.

The happiness of men in this world does not consist in being devoid of turbulent natures, but in their learning how to govern them.

A man must govern himself ere he be fit to govern others.