ill-temper of the master vents itself, as if to bear that were part of the consideration for which he receives wages. The effect is, to wound unnecessarily the feelings of a sensitive man, and to still further brutalize one who is indifferent."

"It is so easy to add if you please' to a request; to speak in a gentle tone of voice; to be thankful when what you have asked for has been done: moreover, the service is then performed with so much alacrity and cheerfulness. Unkind language expressed in a harsh voice is listened to certainly, and obeyed; but it is obeyed through fear, or some other equally low motive, and if a stronger motive comes there will be no obedience. A reason also might generally accompany the request. When it does, the necessity for its performance is more strongly impressed upon the servant; his employment is no longer so purely mechanical, and he increases therefore in intelligence."-On the Responsibilities of Employers.

"The female servants of the middle and upper classes of society are generally daughters of working men. Many of the faults which we so often hear their superiors complain of may be traced to the deficiencies of their early education. The utter neglect in which their childhood is passed, and their consequent ignorance, unfit them for understanding very clearly the nature of moral obligation, or for appreciating the importance of relative duties, while the habits to which they are accustomed in childhood are seldom of a kind to render them active in the discharge of their daily labour. Much of that dishonest grudging and awkward performance of duty, those rude manners and slovenly habits which frequently occasion so much annoyance in respectable families, spring altogether from ignorance. Self-interest, even where they are not influenced by higher motives, ought to induce the upper classes of society to devise means for securing a more liberal education for the daughters of the poor. The more so when it is considered that they frequently entrust their own little ones to the care of domestics. A very little attention to the situation and duties of female servants must convince every one capable of reflection that moral principle and intellectual cultivation of a very high order must be necessary to their usefulness, respectability, and happiness."-Female Education, by a Labourer's Daughter.

7. The Logic of Domestic Consultation :

"But all I want to ask you is this: do you intend to go to the sea-side this summer? Yes? you'll go to Gravesend! Then you 'll go alone, that's all I know. Gravesend! You might as well empty a salt-cellar in the New River, and call that the seaside. What? It's handy for business? There you are again!

I can never speak of taking a little enjoyment, but you fling business in my teeth. I'm sure you never let business stand in the way of your own pleasure, Mr. Caudle-not you. It would be all the better for your family if you did."

"What do you say? How much will it cost? There you are, Mr. Caudle, with your meanness again. When you want to go yourself to Blackwall or to Greenwich, you never ask, How much will it cost? What? You never go to Blackwall? Ha! I don't know that; and if you don't, that's nothing at all to do with it. Yes, you can give a guinea a plate for whitebait for yourself. No, sir; I'm not a foolish woman; and I know very well what I'm talking about-nobody better. A guinea for whitebait for yourself, when you grudge a pint of shrimps for your poor family. Eh? You don't grudge 'em anything? Yes, it's very well for you to lie there and say so. What will it cost? It's no matter what it will cost, for we won't go at all now. No; we'll stay at home. We shall all be ill in the winter-every one of us, all but you; and nothing ever makes you ill. I've no doubt we shall all be laid up, and there'll be a doctor's bill as long as a railroad; but never mind that. It's better-much better-to pay for nasty physic than for fresh air and wholesome salt water."

"What will I do at Margate? Why, isn't there bathing, and picking up shells; and arn't there the packets, with the donkeys; and the last new novel-whatever it is, to read-for the only place where I really relish a book, is at the sea-side. No, it isn't that I like salt with my reading, Mr. Caudle! I suppose you call that a joke? You might keep your jokes for the day-time, I think. But as I was saying-only you always will interrupt me -the ocean always seems to me to open the mind. I see nothing to laugh at; but you always laugh when I say anything. Sometimes at the sea-side-especially when the tide's down-I feel so happy; quite as if I could cry.

"When shall I get the things ready? For next Sunday? What will it cost? Oh, there-don't talk of it. No: we won't go. I shall send for the painters to-morrow. What? I can go and take the children, and you'll stay? No, sir; you go with me, or I don't stir. I'm not going to be turned loose like a hen with her chickens, and nobody to protect me. So we'll go on Monday? Eh?”—Mrs. Caudle's Curtain Lectures.

8. The Logic of Social Intercourse :—

“ What is it, then, that constitutes a gentleman in your mind? Not his station-for he may disgrace it. Not his power-for he may misuse it. Not his graces and endowments,-for you may despise them. It is, in the nakedness of truth, because he possesses qualities which ennoble him, and shed a lustre over his

actions, in their utter separation from those of the common herd by whom he is surrounded. Because you see in that man a depth of feeling and right principle, which you look in vain for in the ordinary run of the men you meet.

"When, then, you hear any one giving himself airs, and despising his part in the world, you will say immediately, that he cannot have the true feeling of a gentleman; because, instead of looking into his own mind as the seat and source of honour, he descends to the external trappings and decorations of his office; and only regards himself with complacency, as he glitters in the eyes of others."

Again, should you unfortunately find yourself embroiled in any dispute or quarrel-which may occur to the most peaceable -and perceive, on reflection, that you have been betrayed by the heat of the moment into any intemperance, or that there is any one point in which you are not completely satisfied with yourself, -do not fancy it derogatory to your manhood to acknowledge your error, and to make a just reparation. You may, at first, have an idea, that it is inconsistent with true courage to make this concession, and that you should bear the brunt of the offence with a total disregard of personal consequences. But as you mix more with the world, you will find, that in very many cases a much higher degree of courage is necessary to the avowal of a fault, than to sustaining it. . . . . We should wish you to be firm as a rock in repelling an aggression or an insult;-but still we would strongly impress upon you, that it is, in every case, far more consistent with high courage and gentlemanly feelings to own a wrong than to defend it; and to allay, than to confirm an injury."

"When therefore you enter into society, whatever may be the state of your mind, put such a restraint on the expression of it, that you shall appear pleased and cheerful. Consider, that people meet together for instruction and enjoyment, and to rub out the cares and cobwebs of the day. You wish to join them to promote these good objects; and if you are so dispirited and careworn, that you cannot promote them, a just and correct tone of feeling would induce you to remain at home."

"There are two or three minor subjects that occur to me, which may be dismissed at once in a few words. On no account swear, or use cant terms. Never be inquisitive. Never interrupt a speaker. Always take off your hat to a woman. Scrupulously acknowledge the salute of a poor man. Eat slowly and quietly, and without any show of eagerness. This last is a serious solecism in good-breeding. Indeed, it is impossible for you to be too careful in your own person of the niceties of the table, and too vigilant of offending against its recognised proprieties. I will not attempt to give any description of them; as it would lead me

into a long detail of things which might seem trifling, and occa sionally, perhaps, ridiculous; but you may receive it as an undoubted truth, that they bear great weight with them in the world; and that a disgust against a man is seldom more readily taken, than in a dereliction of these little points, either through ignorance or wilful rudeness."-The English Gentleman.

There are many other topics on which you will have to exercise your reasoning powers. Among others, let me request you not to forget to inquire into the reasons for insuring one's life, and the reasons for making a will. You should also exercise your reasoning powers in the choice of your amusements. As, however, on this subject you will also consult your inclination, I will conclude with merely a quotation in favour of the game of chess:

There are two important lessons to be learned at chess.

"The first is the value of acquired knowledge. A person who has studied the game of chess and knows it, will beat with ease and certainty one of much more talent for the game, who understands its general principles only.

"The second is, encouragement never to give up a losing game, but still to struggle on for success, playing only with increased caution and thought, as the difficulties muster around you. In life, as at chess, no one can anticipate the remote consequences of every position, and the skilful management of disastrous circumstances may be the road to prosperity."-Mayo's Philosophy of Living.

SECTION II.

THE APPLICATION OF THE ART OF REASONING TO HISTORY.

SOME years ago I commenced a work on the Philosophy of History. It was proposed to be written in the form of Lectures. After writing two Lectures, I was compelled, from want of leisure, to lay the subject aside, and it will probably never be resumed. The commencement of the work may now for the first time be useful by standing at the head of this Section :—

Philosophy has been defined, 'the knowledge of the reasons of things; in opposition to History, which is the bare knowledge

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of facts; or to Mathematics, which is the knowledge of the quantity of things, or their measures. It is the province of philosophy to collect together those facts which have occurred; to investigate their causes and operations; and to classify them according to the principles they may have developed. It is thus that the chemist takes every object in nature, examines its constituent principles, notices their operation when brought into combination with other bodies, and from the effects he observes he forms those general rules, which are universally true, and which, when arranged and demonstrated, form what may be called the Philosophy of the Science.

Thus it is in every branch of experimental philosophy. At first the substances of water or air, or other natural objects, are merely observed. By and by a few experiments are made upon them. Other experiments follow, and either correct or confirm those which preceded. Experiments are multiplied, until it is found at last that in a variety of instances the same experiments are uniformly followed by the same results. These are then considered as established truths; the knowledge thus acquired is acted upon in the investigation of other bodies; fresh truths are elicited; and the whole body of truths or general principles thus established by repeated experiments, constitute what is termed Natural and Experimental Philosophy.

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But this course of procedure is not confined to material substances. The moralist observes minutely what actions conduce to happiness and what lead to misery. Those actions which lead to happiness, he calls good or virtuous; those actions which lead to misery, he calls bad or vicious. He examines the causes or motives from whence those actions proceed, and he considers the motives to be good or evil according to the good or bad actions they produce. Hence he forms general rules by which he declares that certain classes of actions or motives are good, and ought to be inculcated, while other classes of actions or motives are evil, and ought to be condemned. He compares these rules with the relations which man sustains in reference to other beings in the universe. Hence, to examine the reasonableness and propriety of moral conduct, and to investigate and lay down rules for moral action, constitute what is termed the Science of Moral Philosophy.

"Thus, too, the political economist views the increase and the diminution of those products which constitute national wealth. He traces the various circumstances by which either the one or the other may be promoted; and from the observation of individual examples and instances, he lays down general principles for the regulation of future conduct in affairs of state economy. This constitutes the philosophy of the science.

"Political economy bears the same relation to history as morals