Chapter II: Part 2

A merchant fails in business. He agrees with his creditors to pay them fifty cents in the dollar, and they then discharge him from his liabilities, and he begins business again. In a few years he makes a good deal of money. He determines to pay back to his old creditors the other fifty cents in the dollar, from payment of which they had released. That is a case of Faithfulness to one's obligations. The moral obligations to pay back everything remained, though his creditors had let him off. There are such men in the business world, and all honour to them! Horace says: "Fidelity is the sister of Justice."

We should be especially careful to be faithful in the performance of our promises. A promise is a sacred thing. It is an obligation undertaken of our own free will, and for which we have pledged our honour. That is what the sacred poet means in saying: "He sweareth to his own hurt, and changeth not." Nothing can turn him from his promise, even though he is sure to suffer by it. There is a proverb which says: "Promises may get friends, but it is performance that must keep them."

Faithfulness is most difficult in the daily round and common task of life. Yet it is precisely there that Character is formed and built up. A reputation for Faithfulness cannot be made by being strictly faithful a few times, or in a few important things. We have to practise at it, and grow into the character of a faithful man after years of effort. A boy is given ten words to parse for next day. He does five carefully; and then, longing to get out to play, he does the others anyhow, just to be able to show the exercise, and escape detention; he is unfaithful. Or, he is given four stanzas of poetry to learn. He learns three, and takes his chance of being asked one of the three, and not the fourth; he is unfaithful. He is expected by his parents to watch over his younger brother who goes with him to school, but he lets the little fellow fight his own way; he is unfaithful. He listens without protest, or without moving away, to bad, or, perhaps, obscene, language. He is unfaithful to God, and to his father and mother.

The late Czar of Russia, Alexander III., was many times in danger of his life, and his father had been assassinated by Nihilists. Yet he refused to flinch from the path of duty. He was faithful to his great position and responsibilities, and was called the Peace-keeper of Europe. When he was fresh from a hair-breadth escape from the hand of an assassin, he said: "I am ready; I will do my duty at any cost."

The highest examples of faithfulness are to be found in the history of the Christian martyrs, who gave up their lives joyfully, rather than be found unfaithful. In the terrible persecution of the early Christians in A.D. 303, a young Roman noble, named Andronicus, was brought before the governor of the province. He was very bold in professing his faith in God. The judge said: "Youth makes you insolent; I have my torments ready." Andronicus replied: "I am prepared for whatever may happen." He was tortured upon the rack, scraped with broken tiles, and salt rubbed into his wounds, but remained immovable. Three times the torture was repeated. But with seared and scarred flesh, members cut off, teeth smashed in, and tongue cut out, he maintained his fidelity to the end. At last he was thrown to the wild beasts in the amphitheatre of Anazarbus.

"Be thou faithful unto death, and I will give thee a crown of
life."

No. IX.

PROFANITY

+Profanity is using the name of God, or of anything sacred, in a disrespectful or light and careless way.+

There is no vice which has so little excuse for existence as the vice of Profanity, commonly called swearing or cursing. Every other vice we can think of has some appearance of reason in it. Thieving is done because of the temptation to gratify some desire. In the case of the young thief, who is just learning the evil practice, this desire completely overcomes him. The enjoyment which he thinks he will get from the coveted thing forms an overwhelming temptation. Lying is generally resorted to by the young in order to get them out of scrapes, or to avoid immediate punishment; and we might thus enumerate other vices, and the reasons for their existence. But Profanity can plead no excuse whatever. It is merely a vicious habit acquired without sense or reason. Boys learn it from each other, and in many cases from men, who are doubly guilty in allowing the young to overhear evil words. Boys think it manly to swear because they hear their elders doing it. But there is nothing manly about swearing. The things that are truly manly are such things as Fearlessness, Moral Courage, Endurance, Steadfastness, Loyalty, Honour, Faithfulness. Profanity cannot rank with any of these. Placed beside them, it is at once seen to be low and vicious.

(1) The worst form of Profanity is that which is made use of when any one uses God's name in a disrespectful way. We see this when one person curses another in the name of God. This worst form of Profanity generally arises from giving way to ungovernable passion.

(2) A less evil form of it arises from allowing one's self to form the habit of swearing; not from a bad motive, but because of the tendency in most of us to imitate others, or from carelessness in watching the words we use. Boys should be as careful of their words as young ladies are of their steps. It is easy to acquire a habit; it is exceedingly difficult to get rid of it.

(3) A little boy asks: Is it Profanity to say _damn_, or to use lightly the name of the _Devil_? It is just as profane to use either of these words as it is to use the name of God carelessly. The power of _damn_, as we now understand that word, belongs to God alone; it is a sacred thing; therefore, it is profane to speak of it lightly. The devil is the ruling spirit of evil, and of the souls of those who are entirely given up to evil. The destiny of the human soul in such a state is one of the most solemn thoughts that can come to men; to speak lightly of the matter is to profane it.

(4) To scoff at religious things is Profanity. If a boy so behaves in church as to show that he has no respect for the reading of the Bible, or for the singing of sacred songs, or for the act of prayer, he is guilty of Profanity. If one person wilfully interferes with another when engaged in any sacred exercise, meaning to bring the person or the act into disrepute, he is guilty of Profanity. We see, then, that Profanity covers a much wider field than the mere disrespectful use of God's name, with an evil purpose in the mind.

The use of profane words is the mark of a coarse and vulgar mind. Many a man has been weaned of the habit which he learnt as a boy solely on account of its coarseness and vulgarity. That is not a very high ground on which to give up a vice; yet it is sufficient to show us that Profanity tends to degrade him who practises it. The man who prides himself on being a gentleman, and yet uses bad language, is by no means altogether a gentleman. The use of coarse language destroys the fine and delicate texture of the mind, and blunts the finer perceptions. He who would keep his very highest faculties uninjured cannot afford to indulge in any habit which tends to coarseness.

Washington once asked a number of his officers to dine with him. In one of the pauses of conversation, he heard one of them at the far end of the table utter an oath in a voice loud enough to be heard by everyone. The General looked quietly at his guests, and then said: "I really thought I had invited none but gentlemen to dine with me."

Plutarch said: "If any man think it a small matter to bridle his tongue, he is much mistaken."

St. James said: "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body."

No. X.

JUSTICE

+Justice is the principle of awarding to all men, including ourselves, what we believe to be their just rights. We are morally bound to be just even to our enemies, not only in our actions, but also in our words and thoughts.+

Justice is said to be truth in action, that is, truth carried into practical operation. Two brothers at school have a hamper sent them from home. It is directed to the elder, but the letter says it is for both. The elder takes charge of it, and, while enjoying its contents freely with his friends, has the power to allow his brother to partake of the good things very sparingly, and only occasionally. But he allows his brother free access to the basket, that both may share alike. That is a simple case of Justice.

A boy going out to steal apples from an orchard forced a younger and smaller boy to accompany him for the purpose of keeping a lookout. While the bigger boy was in the middle of the orchard the younger lad was caught, and taken back to school to be punished. The real thief, having escaped, returned in time to see the little boy punished for the offence. Instead of bravely coming forward to take the place of his companion, who was really his victim, he laughed it off, and promised him some candy at the end of the week. That is a case of gross injustice. The converse of this form of injustice is also common; when one person takes the praise, or reward, that is really due to another. We see injustice of that kind in business, and, indeed, in every walk of life. It has happened over and over again that the maker of some great invention has been obliged to sell it for bread, while the man who bought it has taken advantage of his fellow-man's distress and made a fortune, and the other was left in poverty. "Render, therefore, to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour."

The Thebans represented Justice as having neither hands nor eyes; their idea being to picture the just judge, who would neither receive a bribe, nor respect persons from their appearance. For a similar reason the English people picture her with eyes bandaged, and having a sword in one hand and a pair of scales in the other. The Emperor Maximilian's motto was _Fiat justitia, ruat coelum_; "Let justice be done, though the heavens fall." Mahomet said: "One hour in the execution of justice is worth seventy years of prayer."

"Though the mills of God grind slowly, yet they grind exceeding
small;
Though with patience He stands waiting, with exactness grinds He
all."

Though man's justice fail, God's justice can never fail in the end.

Grievous injustice is often done by the exaggerations of enemies, or careless busybodies. Two friends fall out, and one, feeling bitter against the other, repeats something which the other has confessed in confidence, taking care to add a little--just enough to save the story from absolute misrepresentation, but enough to do his former friend an injury which, perhaps, can never be undone. Gossip about the failings of others almost always ends in injustice.

"Let every man be swift to hear; slow to speak; slow to wrath," if he wish to become a just man. One of the most harmful of the smaller sins, and most difficult to get rid of, is the sin of exaggeration. It is fatal to the growth of Justice in the character. If we would be just to others, it is well to practise the rule of silence unless we have something favourable to say. The love of Justice should lead us, whenever we hear anything to a man's discredit about which there is no absolute certainty, to give him the benefit of the doubt. When a prisoner is being tried for an offence, the judge always tells the jury that if there be any reasonable doubt about the evidence the prisoner must have the benefit of it. It is better that the guilty go free than that the innocent should suffer.

We can be unjust in our thoughts of others, as well as in our actions and in what we say. We are constantly warned by the best and wisest men about the folly of rash judgments. These words, from the Sermon on the Mount, are an example of many similar warnings: "Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged." It is possible to be guilty of the gravest injustice to others, by forming harsh opinions of them in our own minds for which we have not sufficient ground. It is not necessary to utter our judgment in order to be unjust; we can harm people merely by thinking evil of them, because a harsh judgment in the mind affects all our dealings with them, and may thus injure them in the opinion of others.

In seeking to be just men, our grand guide should be the Golden Rule: "As ye would that men should do to you, do to them likewise." If, when about to do, or say, or think, anything unjust of any one, we could get into the way of asking ourselves how we should look upon the matter if the positions of the persons were reversed, there would be far less injustice in the world. Justice is one of the great virtues, and it is worth striving after. It is a virtue that we can only possess in a marked degree by constant practice in doing just acts, in speaking just words, and in thinking just thoughts.

No. XI.

BENEVOLENCE

+Benevolence is good will. The benevolent man has kind thoughts of everyone, kind words for everyone, and a helping hand for those who need it.+

Goldsmith's biographer tells us that when the poet was taking a stroll one evening, he met a woman with five children, who implored his charity. Her husband was in the hospital, and she was from the country, and had neither food nor shelter for her helpless offspring. Goldsmith's kind heart melted at the story. He was almost as poor as herself, and had no money in his pocket, but he took her to the college gate, and brought out to her the blankets from his bed to cover the children, and part of his clothes to sell for food. In the night he found himself cold, and so he cut open his bed and buried himself among the feathers, where he was found next morning by a college friend, with whom he had promised to breakfast.

One boy has a feeling of spite against another, owing to some trivial quarrel. To vent it, he goes to his enemy's room, and, in his absence, slashes the gut of his tennis racket with a knife. That is an example of Malevolence, or evil will, or, as it is commonly called, Malice.

The benevolent man is he who calls the whole world kin, and refuses to harbour an evil intention against any one. To have a mind like that requires long practise in patience, charity, fortitude, forgiveness, and self-denial. St. Paul, in one of his most famous letters, says that Benevolence is made up of these very things; so that in this matter we have not only our own experience, but a great authority to corroborate it. Shakespeare, too, says:

"Deep malice makes too deep incision;
Forget, forgive; conclude, and be agreed."

The saying of another poet, "To err is human, to forgive divine," might well read, "To avenge is human, to forgive divine." Every one who gives way to malicious anger usurps the place of God, and says to himself, "Vengeance is mine." But who ever got any lasting satisfaction out of revenge, when wrath has died away, and the injury he has suffered begins to look smaller? Sir John Lubbock well says: "Revenge does us more harm than the injury itself; and no one ever intended to hurt another, but did at the same time a greater harm to himself, 'as the bee shall perish if she stings angrily.' The vulture, we are told, scents nothing but carrion, and the snapping turtle is said to bite before it leaves the egg, and after it is dead."

If a little boy is hurt, how kind the big boy becomes in his help and in his words! And yet, when he gets well again, perhaps the same big boy will make his life miserable, through unkindnesses which really amount to bullying.

It is difficult to say kind things of those whom we do not like, and it is far harder to think kind thoughts about them; but, if we wish to be really men of good will, we shall have to make the effort to do both. Difficult as it may be, it is quite certain that the trial is worth making. The benevolent man is the happiest man in the world. Happiness is thus brought to us by striving to do what we think we shall hate doing. There is an old proverb which says: "Pursue happiness, and she will flee; avoid her, and she will pursue."

The distinctive feature of Benevolence is willingness to lend a helping hand to those in need of it. One great name in this respect is that of William Wilberforce, who gave up his time and energies to abolishing the slave trade. No other human being ever did a greater work than that, and no other name will live longer in history than his. Another great name is that of John Howard, who gave the best years of his life to improving the condition of prisons, not only in England, but in other countries, too. "In three years he personally inspected every prison in the three kingdoms that presented any peculiarity. He travelled ten thousand miles at his own expense, and delivered from prison a large number of poor debtors by paying their debts. Wherever he went he brought some alleviation to the lot of the prisoner by gifts of money, bread, meat, or tea, and by remonstrating with jailers, surgeons, chaplains, and magistrates. Several prisons underwent a complete renovation and reformation, solely in consequence of his conversations with county magistrates and circuit judges."

We may not all be able to do great deeds of Benevolence; but we can all get into the habit of lending a hand whenever it is needed--not merely when a great occasion demands, but habitually. "A handful of good life is worth a bushel of learning." We can all practise keeping cheerful tempers, and saying kind words, and doing small acts of kindness, even to enemies. What distinguished Christ, as a teacher, from all other teachers that went before him, was His treatment of this subject of Benevolence. The old and well-established law was: "An eye for an eye, and a tooth for a tooth." He laid down a new law, the principle of Benevolence: "If thine enemy hunger, feed him: if he thirst, give him drink."

No. XII.

AMBITION

+Ambition is that longing for pre-eminence which urges men to intense and long-sustained exertions. Ambition is good or evil, according as it is selfish, or seeks the good of mankind.+

Ambition is the putting forth of immense energy with a definite purpose in view. Nearly all the great achievements of the human race have been accomplished by means of the ambition of individuals, Alexander the Great, Cæsar, St. Paul, Henry IV. of France, Raleigh, Gustavus Adolphus, Richelieu, Warren Hastings, Clive, Napoleon, Wellington, Nelson, Faraday, Pallissy, Livingstone, Gordon, Edison, all achieved great deeds through ambition. But as the names represent types of good and bad character, so there are two kinds of ambition, noble and selfish, good and bad.

It must be confessed that Ambition is apt to lead men astray. It is hard to be ambitious without being at the same time selfish, proud, and covetous. Ambition is a dangerous possession to the young man whose character is not well grounded, and who has not learned to put the good of his fellow-men above his own personal advancement; and these two things always clash in questions of right and wrong. We are told that when the Russian engineers were consulting the Czar about the line of a railway from St. Petersburg to Moscow, he refused to listen to a statement of difficulties, but took a ruler, and, laying it on a map of Russia, drew a straight line between the two cities, and ordered the engineers to disregard towns, and private homes, and obstacles of any other kind. Napoleon literally waded "through slaughter to a throne," and cared nothing for the sacrifice of his soldiers or the tears of a whole nation.

Ambition is bad when it leads men to seek power to gratify personal ends. Cæsar's ambition was evil because he thirsted for personal power for his own gratification and pride. The thirst for money is a bad Ambition. It nearly always ends in making man a miser, than whom there is no man more contemptible and pitiable. It is seldom a man amasses a very great fortune without depriving other people of their rights. The wise man said: "He that maketh haste to be rich shall not be innocent."

Ambition often destroys the character of the man who gives way to it. Macbeth was a great general, and a brave and honest man. In thinking over the murder of the king, which his wife proposed to him, he said:

"I have no spur
To prick the sides of my intent, but only
Vaulting ambition which o'erleaps itself,
And falls on the other";

meaning that he had no motive whatever for killing Duncan except the ambition to occupy his throne. Ambition destroyed him. Frederick the Great bound himself to befriend and support the young ruler of Austria, yet he violated his oath, robbed his ally, and plunged Europe into a long and desolating war. To quote his own words: "Ambition, interest, the desire of making people talk about me, carried the day, and I decided for war." He sacrificed his own soul for the sake of the glory arising out of victorious war.

The danger of Ambition to young men is that it leads to discontent with their present lot in life. Many a young man has been utterly ruined by giving way to discontent because of Ambition. A young man in a bank, filled with Ambition, wishes to improve his position. His salary is small, and he feels cramped. He begins to speculate through brokers, paying a little cash down. Perhaps he is successful at first. Then he hears of some railway shares that are going up in price every day. If he can only get some money to buy he can repay it in a week, and make a great profit for himself. He takes the bank's money. He does this several times, until at last the crash comes, as it always does, and the young man is sent to spend some of the best years of his life in gaol. Ambition has destroyed his reputation, and has cost him his liberty and his friends.

To excel in his present calling, is a lawful Ambition for a young man, leaving it to the future, to his reputation, and to God, to lift him higher. How much wiser and happier Macbeth would have been if he had kept to his first resolution:

"If chance will have me king, why, chance may crown me."

It is quite possible for Ambition and Contentment to go together, and to produce the very greatest results in the long run. This was the ambition of General Gordon, that he might excel others as a soldier, and yet be content with a position humble as men count such things. He refused repeated offers of money from the Emperor of China. He accepted the Peacock Feather and Yellow Jacket to give pleasure to his mother, and to enable him to exert the necessary influence upon the Chinese in settling the country after the horrors of war. This was the kind of Ambition held by Livingstone, by Palissy the potter, and, above all men in modern times, by Faraday. When Faraday made known some of his discoveries, he was offered large sums to make experiments for merchants, and he might soon have become very rich, but it would have taken all his time. He refused; he remained poor; he gave himself up to scientific research, and he made the name of England great in the scientific world, as it had never been before.

The highest Ambition a man can have is to be able to make a sacrifice of his inclinations, and to give himself up to some noble work for the good of mankind, without any thought of profit or pride, or place or power, or any other form of selfishness.

No. XIII.

PATRIOTISM

+Patriotism is love of and devotion to one's country. It is the spirit that prompts us from love of our country to obey its laws, to support and defend its existence and its rights, and to promote its welfare.+

Maurice once said, very truly, "that man is most just, on the whole, to every other nation who has the strongest feeling of attachment to his own." Love of one's country, if it be real and deeply rooted in the heart, is a sacred thing. There are few nobler feelings, if only they are genuine. A boy's patriotism is generally associated with fireworks and brass bands, and it is right enough that he should make merry on his country's great days. But we should guard against thinking that there is nothing more in Patriotism than fireworks and bragging and brass bands. The show, the display, should be only the mark of a real love and respect within the breast.

It is natural to be proud of one's country. If a stranger should abuse it in our hearing, we should feel indignant, and a natural feeling of pride would urge us to refute his statements. There are many things to be proud of, even in a country by no means great in arms or in territory. He would be a very small-minded man who refused to acknowledge the right of every country to the devotion of its children. But, as Maurice said, "he is most just to others who has the deepest attachment to his own." It is not boasting to say that we belong to the greatest race that the world has ever seen. The growth of our race, not only in the little mother island, but also in every continent of the world, has not been paralleled by any other people. No other nation in history has retained so long its supremacy among the nations of the earth. When the great nations of Greece and Rome reached the height of their power, they maintained it for a time by means of slaves, and gave themselves up to luxury and vice. But, as soon as they became effeminate through loss of vigour and the idleness of their citizens, their power, and even their national existence, were destroyed. Instead of maintaining its power and wealth by slave armies and slave labour, the English people abolished slavery off the face of the civilized world. England paid Portugal $1,500,000, Spain $2,000,000, to induce them to give up the slave trade. For fifty years England kept a squadron on the west coast of Africa to keep down the slave trade, at a cost of $3,500,000 a year. She paid the West Indies and Mauritius $100,000,000 to free their slaves. The sum which it cost the English-speaking people of America to put down the slave trade cannot be calculated.

The ancient nations of Greece and Rome derived immense sums of money from their colonies. They made the colonies pay for the support of all the armies and the general expense of government. England has never taxed a colony with any great burden. It is estimated by Sir John Lubbock that in ten years, from 1859 to 1869, $210,000,000 was spent by the mother country upon her colonies.

It is the glory of Canadians to belong to such a race. The old land from which we came is worthy of our deepest love and veneration and pride. As Tennyson patriotically says:

"There is no land like England,
Where'er the light of day be;
There are no hearts like English hearts,
Such hearts of oak as they be."

And this new land, too, claims our love and loyalty. No boy ever grew to manhood with a fairer heritage than the young Canadian possesses. But if his privileges are many, so, too, are the duties of citizenship. After all, the best patriot is the best citizen. It is easy to cheer with the crowd, even when its cry is "Our country, right or wrong." That can never be the cry of the true patriot. In fact, real Patriotism concerns itself not with "cries," but with deeds. He is said to be the truest patriot "who can make two blades of corn grow where only one grew before." How true that is for Canadians! Our country does not at this stage of its history require the partisan, or the politician; we have too many of them. It needs men who love her as men love their homes and families; thinking it an honour and a pride to labour for them.

Patriotism is a sacred thing, a sacred duty. Ruskin says, "Nothing is permanently helpful to any race or condition of men but the spirit that is in their own hearts, kindled by the love of their native land."

It is our duty to cultivate the love of our country, to do everything in our power to make that love stronger as we grow older. If we love our country, if we see that in her which calls forth our enthusiasm, then we are ready to make any sacrifice for her that she may demand, even to shedding our blood. Ruskin also says: "It is precisely in accepting death as the end of all, and in laying down his life for his friends, that the hero and patriot of all time has become the glory and safety of his country."

No. XIV.

BODILY EXERCISE

+Mens sana in corpore sano.+

+"The glory of young men is their strength."+

+"He that hath clean hands waxeth stronger and stronger."+

Dr. Hall tells the following true story: Two friends are in a canoe in the Mozambique channel. A flaw of wind upsets the boat, which fills and sinks, and the men are left to swim for their lives. One says to the other: "It is a long pull to the shore, but the water is warm and we are strong. We will hold by each other, and all will be well." "No," says his friend, "I have lost my breath already; each wave that strikes us knocks it from my body." In a moment he is gone. His friend can do nothing; only swim, and then float, and rest himself, and breathe; to swim again, and then float, and rest again; hour after hour to swim and float with that calm determination that he will go home; hour after hour, till at last the palm trees show distinct upon the shore, and then the figures of animals. And then, at last, his foot touches the coral, and he is safe. That is an example of the difference wrought in two men merely by exercise, or the steadiness of training.

Exercise makes the body strong. Many a man has reason to bless the memory of his father or teacher, who, when he was a weak boy, with flabby muscles, and without energy or strength of will, made him take regular exercise. A young man who was threatened by weak lungs was ordered to take regular Exercise every day with clubs and dumb-bells and a vigorous walk in the open air. After a few months' steady practice he found that he could, with his hands, lift his elder brother, lying flat on the ground, by the clothes and elevate him above his own head. Neglect of Exercise keeps the muscles weak, makes the blood impure, and renders the body liable to the diseases which are ever ready to attack him. We now know that diseases enter the human body by means of minute living germs, which float unseen in the atmosphere. Practically, no people living in towns escape these germs; but the strong body is able to throw them off, while the weak succumbs. There are in the blood thousands of little bodies which act as scavengers, and are continually fighting against foreign invaders that get into the system. If the body becomes weak through lack of Exercise, the blood suffers, the number of scavengers becomes lessened, and disease more easily fastens upon it.

Not only is the body weakened by lack of Exercise, but the brain is even more so. If a stream of pure blood be necessary for the strength of the body, it is far more necessary for the health of the brain. Parents often complain that their sons are stupid, and are not able to see through things, and have poor memories, when the trouble lies chiefly in the fact that the blood is unable to carry off the worn-out elements of the brain, because it is not kept pure by regular Exercise and fresh air. The secret of mental activity is complete bodily health. The boy who is subject to headaches cannot study hard; nine-tenths of the headaches arise from giving the stomach too much hard work, and the brain too little. The stomach is capable of an immense amount of labour if the other members of the body will only work, too; but if they get idle, it is apt to break down under its burdens, and then the brain suffers.

The English race has always been characterized by immense energy. Probably no other race has ever been so distinguished for enterprise and energy. It is the energy of the race which has led to the growth of its vast colonies, and to the maintenance of empire over less civilized peoples. It has made the United States the great nation that it is. Energy makes the man, as it makes the nation. The vast majority of people depend for energy upon Exercise. Loafing destroys energy. Mental energy depends very largely upon physical energy, except in the case of the sick. Physical energy depends upon taut muscles and supple joints.

The relation of Exercise to morality is very close. If a young man fills up his spare time with Exercise, he runs no risk of going to the bad morally. After a day's work, and active Exercise to end it, he needs a great deal of sleep; and his sleep is sound and refreshing. The sleeplessness that arises from loafing causes an immense amount of mischief to the moral nature--impure thoughts, or half-waking dreams, with, perhaps, degrading habits growing out of them. When the body is in a good state of health, man's faith in God, and in truth, purity, and honour, is bright and steadfast. When his body is run down, through neglect, everything looks gloomy.

An important part of Exercise is the work of keeping the body clean. It is just as necessary to keep the outside of the body clean and sweet as the inside; and as the inside is being continuously cleansed by pure blood, the outside should be cleansed regularly with water. The decayed matter in the body, carried off by the blood, escapes chiefly in one way--that is, through the pores of the skin, and if these pores are allowed to get choked by neglect the dead matter remains in the system and pollutes it, and the body soon gets out of order. It is a duty to take sufficient exercise every day to incite perspiration, and then a cold plunge or sponge bath, or, at least, a vigorous rub-down. If we could only get into the habit of doing that, we might snap our fingers at most kinds of disease.

These things depend largely upon daily Exercise: Bodily Strength, Mental Activity, Energy, the Moral Life.

No. XV.

HABIT

+By Habit is meant accustoming ourselves to do certain things regularly. Habit is a tendency of the mind and body resulting from frequent repetition of the same acts.+

An old man who had very deformed fingers said: "For over fifty years I used to drive a stage, and these bent fingers show the effect of holding the reins for so many years." Carlyle said: "Habit is the deepest law of human nature. It is our supreme strength, and also, in certain circumstances, our miserablest weakness." In the life of the young, especially, the two greatest laws are Habit and Imitation. There is nothing a boy's parents fear so much as that he will imitate bad things in the characters of others, and so learn bad habits. When a boy has learnt a great many bad habits, it is almost impossible to get rid of their effects, even though he should change his habits. They leave marks upon the character, just as smallpox does upon the face.

It is easy to learn bad habits. It is just like the old game of "Follow your Leader." Unless the leader is a very clever athlete, most boys have no difficulty in following and imitating what he does. When once a boy makes up his mind that he is not going to be very particular about his language, it is astonishing how easily he will learn to swear, and to use unclean words. But if he should become ashamed of such a habit, how hard it is to drop it! He may make the strongest resolutions, and try his best to put them in practice; but he will find himself dropping into profane language when he gets excited, or loses his temper, or at other times when it is particularly necessary for him to be careful.

With many people to do a thing once is to form the Habit. It is well known that the taste for wine and spirits is often inherited by a boy from his parents. For that boy, or young man, to drink once is to form a Habit, though he may be quite unconscious of it. We always do form habits unconsciously, and we often know nothing of them until they are fully formed and have nearly mastered us. If some kind friend warn the youth, he may drop the habit at once; but, if not, drinking will soon be a positive pleasure, and, before he knows it, he will be on the primrose way. Let a young man give way a few times to impure imaginations and thoughts, and he will soon be in danger of a habit that will destroy him, body and soul. The curse of the human race is the tendency to form bad habits.

The surest way to avoid bad habits is to form good ones before the former become established. And the first good Habit that will help us to avoid or conquer bad ones is _never to be idle_. "An idle man is like the housekeeper who keeps the door open for any burglar." I do not mean by not being idle that we should never cease from work. But I do mean that as soon as work ceases play should begin. Idleness is loafing; and nothing so surely produces other bad habits as the habit of loafing. The boy who has a game in view the moment his work ceases is not in very great danger of forming bad habits. The boy who is in danger is he who, having done the least possible amount of work in school hours, is tired by the effort to do nothing, and so would rather lie upon his bed than take exercise.

The Habit of exercise is a sacred duty. All feel the effects of systematic neglect of fresh air and muscular training, and most young men and boys do take exercise spasmodically--one day a great deal, and the next, perhaps, none at all. The bodily system can no more flourish under that sort of treatment than it could if one were to over-eat on one day, and go absolutely without on the next. The only way to bring the body to a high state of cultivation and to keep it there is to form the habit of exercise, and let nothing interfere with it. It need not be always the same; it should be varied; but it should always be active. If a boy does not care for very violent exercise, he can substitute for it light gymnasium work, or club and dumb-bell exercise. The great Sandow says that he keeps his strength up to the point of efficiency by clubs and dumb-bells, and open-air exercise. The great thing about it is regularity; that is to say, Habit.

Another great factor of success in life is the Habit of early rising. We all love to lie in bed a little longer than we ought; but we should fight against it. Mr. Gladstone, throughout his years of vigour, took seven hours sleep, and he said to a friend: "I should like to have eight; I hate getting up in the morning, and I hate it the same every morning. But one can do anything by habit, and when I have had my seven hours sleep my habit is to get up." King George III. was an early riser. He once said to a man who came late: "Six hours sleep enough for a man, seven for a woman, and eight for a fool." Dickens use to rise at seven, have a cold bath, "and then blaze away till three o'clock." Kant, the greatest philosopher of modern times, used to retire at ten, and his servant had strict orders never to allow him to sleep later than five, no matter how strongly he might plead for rest. Sir Walter Scott said: "God bless that habit of getting up at seven. I could do nothing without it." The Duke of Wellington said that when we turn in bed it is time to turn out.

The wise boy will form habits of reading good books regularly, especially the Bible; of exact and strict punctuality in all his engagements, great or small; of neatness in his appearance; of personal cleanliness; of politeness of speech. A Habit once learned will stick to one, whether good or bad.

"Habit at first is but a silken thread....
Beware! that thread may bind thee as a chain."

No. XVI.

INDUSTRY

+Industry is the fully formed habit of work. It is that which prevents us from wasting time, and strength, and the powers of mind. Its opposite is Indolence, or Laziness.+

Work is a fundamental law of life. He who does not work must suffer, whether he be rich or poor, because man cannot break any law of nature without paying the penalty. If a man deliberately sin against nature, that is, against God, he may be forgiven, but he cannot escape the result, or, in other words, the punishment.

But all work is not Industry. If we are compelled to work against our will, that is not Industry. There must be the habit, and no habit can be fully formed without the mind's consent. Industry is work done with a will; not at odd moments, with wide spaces of idleness between, but regularly as a habit, which is as much the business of life as eating and sleeping.

In the history of mankind, Industry has been a far greater power than Genius. Genius, indeed, has been called "the power of taking pains"; that is, immense perseverance. The amount of good done to mankind by men of genius who have had no Industry is hardly worth counting up. Nearly all the world's great men have been men of great diligence. As Cicero said: "Diligence is the one virtue that includes all the rest." Solomon has the same thought: "The soul of the diligent shall be made fat." It is astonishing what a large number of great men have risen by their own industry to positions of the highest authority and influence. Faraday was the greatest chemist of modern times. His father was a village blacksmith, and he himself was first a newsboy, and then learnt the trade of bookbinding. He became interested in books through making their covers. Turner, the greatest modern landscape painter, was the son of a barber. He left school when he was thirteen; and from that time earned his own living.

Sir William Jones, the great oriental scholar, was a man of enormous Industry. Before he was twenty years old, he had mastered Greek, Latin, Italian, Spanish, and Portuguese, and had made great progress in Arabic and Persian. He divided his day as follows:

"Seven hours to law, to soothing slumber seven,
Ten to the world allot, and all to heaven."

Hugh Miller, the great geologist, began life as a stonemason. Elihu Burritt, a blacksmith, mastered eighteen languages and twenty-two dialects. Such perseverance and diligence should make us feel ashamed of neglected opportunities.

The main thing to keep in mind about Industry is that it is a habit, and, like most good habits, somewhat difficult to acquire. A boy is given a piece of work by his father. He goes at it with great vigour; but, in a short time, his attention is attracted by his dog, or birds, and he leaves the work for something more pleasant; he is not Industrious. A boy begins his night lessons and works five minutes, and then remembers something that happened that afternoon at play; he returns to his book for five minutes more, and then thinks of the next half-holiday--and so on. Industry means concentration, and he has not learnt anything about that yet.

At the beginning of the lesson, a boy pays close attention; but he soon sees that his nails require attention, or his pencil a finer point, or the nearness of his neighbour suggests a small trick. Perhaps his head is heavy and requires to be held up by one hand, or the hero of the latest story persists in thrusting himself upon the mind, or he wishes he were out camping. Industry is attention; and he has not yet learned how to keep his mind on his work.

Most boys suffer from lack of power to pay attention for a considerable time. With some it is a disease arising from physical causes. If a boy has got into the habit of imagining impure things, his power of attention is in danger of being destroyed; if he has learned to practise secret vice, his brain is being destroyed. Some boys possess marvellous power of concentration. Macaulay's mother tells us that he wrote a fairly complete history of the world, occupying twelve pages, when he was seven years old. But the average boy needs to have his power of attention cultivated, as any other faculty is trained. He can do this, first, by striving to take an interest in everything that presents itself to his mind, no matter how dry; and, secondly, by practising attention. He can do this by keeping a watch open, and seeing how long he can work without thinking of outside things. There is no more notable example of industry in our own day than that of Edison. He is said to sleep only three or four hours in the twenty-four for months at a time. Those who live with him say that his Industry is the most remarkable thing about him. Some one once asked him how to succeed in life. His answer was: "Don't look at the clock!"

Attention produces the habit of Industry, that is, of wasting not a moment in idleness. Lord Nelson said that he attributed his success in life to a habit he formed of being fifteen minutes ahead of time for all his engagements. Imagine a boy being fifteen minutes ahead of time in rising, and at meals, lessons, and prayers! The habitual late comer is destroying his faculty for Industry. No one can afford to waste time; and there would be less time wasted if we could only remember that idleness is Suffering, if not now, then later on.

The great Cobbet said: "I learned grammar when I was a private soldier on the pay of sixpence a day. The edge of my berth was my seat; my knapsack was my bookcase; a bit of board on my lap was my writing table. I had no money for candles; in the winter time it was rarely that I could get any evening light but that of the fire, and only my turn at that."

Sir John Lubbock says: "Industry brings its own reward. Columbus discovered America while searching for a western passage to India; and, as Goethe pointed out, Saul found a kingdom while he was looking for his father's asses."

There is, for a boy, no motto grander than Luther's _Nulla dies sine linea_.

An old sun-dial in a churchyard in Scotland has these words engraved on it:

"I am a shadow,
So art thou;
I mark time,
Dost thou?"

No. XVII.

SELF-CONTROL

+Self-control is the power a man exercises over himself--the power to check his desires and passions; the power to deny himself present pleasures for the sake of a great purpose; the power to concentrate his energies on a single object in life.+

Self-control is the basis of all Character, and the root of all the virtues. Without it, man is like a ship that has lost its rudder, and tosses helpless upon the waves. Self-control is one of the hardest things to learn, though no one can succeed in life without it. We say of the poor drunkard: "He could never say no!" The young man who can say no to his friends, when his Conscience tells him he should, has learned one of the hardest lessons of his life, and is in no danger of many of the worst pitfalls of early manhood. Tennyson says:

"Self-reverence, self-knowledge, self-control,
These three alone lead life to sovereign power."

The wise man said: "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city."

A boy at school finds the greatest difficulty in paying _attention_. His mind keeps wandering away from his work. He makes good resolutions, but finds that, in spite of them, he cannot _fix_ his attention. After a time, he despairs of himself, and gives up his chance, and perhaps bitterly disappoints his parents. The trouble was lack of Self-control. He had never learned how to master himself. He who can master himself can master almost any difficulty. He must learn what Concentration means. It is a habit, and can only be acquired little by little, by earnest effort, and a strict watch upon self. A good plan is to keep a watch open, and see how long the mind can be kept at work without suffering any interruption.

If we learn to control self in one way, it becomes easier to do so in others. If a boy is given to flying into a rage, and practises checking himself, until the habit is controlled, it will not be nearly so hard to control himself in other ways. One of the hardest things to conquer is the habit of exaggeration; it is so easy to overstate a thing, so hard to keep to the _exact_ truth. The boy who conquers a habit like that is on the road to thorough Self-control.

Control of the appetite is, perhaps, the most difficult form of Self-control for boys to practise. He who gives way to his appetite yields the reins to a reckless driver. There is no vice more disgusting or more dangerous than gluttony. It is the vestibule to all the other vices. It is quite as important a duty to control one's stomach as to check one's tongue. The best things are apt to come to him who has learned to do without; though Self-control for its own sake is the herald of happiness. In the life of General Gordon, we are told that he once offered a native of the Soudan a drink of water. The man declined the water, saying that he had had a drink _the day before_. A drink every other day was enough for him; he had learned Self-control.