expert in their operations, by reason of their living in a social state. Young singing-birds, for example, are known to improve in voice and skill, by listening to the notes of an old and experienced songster.

In human beings, the social affection seems to be nearly coeval with the first dawn of reason. An infant, not unfrequently has been seen to leap with joy in its mother's arms at the sight of another infant; reaching out its little hands to embrace the stranger. Emulation, also, is of the like early growth. Infants, that have small children constantly about them, learn to walk and to speak, earlier than those that are confined altogether to the company of men and women. Equally true is it, that children enjoy themselves better for being much in the company of their equals. Moreover, it increases the growth and strength of their minds, improves the faculties of their bodies, and furnishes them with a sort of information highly necessary to their childish years.

How much children learn from children, is beyond account. It is true, in this way, they learn some things which they must be made to unlearn. But that is not so bad as to deaden their faculties and make mopes of them, by debarring them altogether from the society of those of their own age. There is a mixture of good and evil, as in all other human affairs; so also in any system of education which human wisdoin can devise; that being the most eligible one, in which the good most clearly preponderates: and, upon this principle, to suffer children to enjoy the company of children, and at the same time to keep a watchful eye upon them, is a much better way than wholly to immure them, as some parents have done, either from pride, or through fear of contamination.

No topics have become more trite, than those relating to the comforts, benefits and blessings, of society; topics that have been the standing theme from time immemorial; and been treated of so often, and in some instances so ably, as almost to preclude the possibility of adding a single thought altogether new. There is one important particular, however, which seems to have been less heeded than the rest; and that is the

salutary restraints which well-regulated society imposes upon its members: I mean not the restraints of law, but merely those of opinion.

If there be persons who care not at all what any think of them, their minds are either far above, or far below, the natural feelings of humanity. Indeed, it is more than doubtful whether any person of this description exists, unless among the vilest and most abandoned. It is human nature to love esteem and abhor reproach; and, for this reason, no law has so general influence over civilized man, as the law of Decency; inasmuch as it governs the external conduct or the manners, of even those who have little or no regard for moral principle. A sense of shame is one of the most powerful checks upon the atrocious vices which society deems scandalous; so that decency of manners in society is owing, not so much to its laws, as to public sentiment, or the authority of opinion.

How happens it that they who emigrate from places in which public sentiment is decidedly in favor of the virtues and the decencies of life, and settle themselves down in a solitary situation, or among neighbors of corrupted sentiments; how happens it, that often they are so changed, so strangely degenerated in their morals and manners? The reason is, that they have lost, or thrown off, what had been the main check upon their behavior. As they are no longer under the stern, scrutinizing eye of virtuous society, they no longer scruple to indulge freely the irregular propensities of their minds and hearts.

There are those in private life, who are capable of doing nearly, if not quite as much good, as can be done by legislators and magistrates: they are persons possessed of great or considerable wealth. In our country, there is no one thing that confers so much weight of personal influence as riches. The rich have a matchless influence upon the morals and manners of society. They are looked up to; they are imitated; in things pertaining to manners, they take the lead, and have considerably the direction. Happy were it, if their influence were always directed to shame vice, and to make virtue fashionable.

CHAP. XL. ·

Of habitual discontent, arising from imaginary wants.

THE following short apologue of Sadi, an Asiatic sage, is full of valuable instruction:-"I never complained of my wretched forlorn condition, but on one occasion when my feet were naked, and I had not wherewithal to shoe them. Soon after, meeting a man without feet, I was thankful for the bounty of Providence to myself, and with perfect resignation submitted to my want of shoes."

The true secret of living happily, lies in the philosophy of contentment, which is of more value than the imagined stone of the alchymist, which turns every thing to gold.

It is to be lamented, however, that, in this age of boasted light and improvement, the philosophy of contentment is very little studied or regarded. From various corrupted sources we have learned, not to be content, but dissatisfied, with the ordinary conditions of life. And though neither, shoeless, nor destitute of any essential article of raiment or food, we are ready to consume our hearts with vexation because we have not the superfluities of fashion. The semblance of happiness is more sought after than the reality; the mere phantom of it, rather than the substance. The simple plainness of former days is despised. Plain apparel, plain fare, and plain houses and furniture, such as our worthy progenitors were quite contented with and very thankful for, our fastidious delicacy regards with scorn, and we must be fine, and fashionable, else pine our lives' away in grief and shame.

Nor would it be either so alarming, or so lamenta ble, were this the folly of only a few. But the worst of it is, it has spread, like an epidemic, over the whole land, and throughout almost every class of society Many thousands, embracing both sexes alike, are the miserable victims of a morbid sensibility, and dash from their lips the cup of ordinary comfort which they are presented with, because it is not filled to the brim, or

because it is not spiced and sweetened exactly to their

taste.

And where lies the remedy? It is not within the art of the apothecary, nor in the power of any nostrums of partial and limited effect. No, the people must be wise for themselves. The great body of the people, coming once more to their sober senses, must agree to return to the plain, frugal, uncostly habits of other times; and inust strive, with general accord, to bring those long-discarded habits into fashion again, and to render them honorable by the suffrage of public opin

ion.

As the want of contentment is one of the most grievous wants that affect human life, it ought to be provided against with the utmost care, and particularly in the following ways:

1. In training up children, scarcely any thing is of greater importance than guarding them against the intrusion of too many artificial wants. I say too many, because some wants of this sort do naturally and necessarily grow out of civilization, and it is their excess alone that tends to discontent and wretchedness. Of that excess the danger is great, inasmuch as the effects are always deplorable. What multitudes, at this very instant, are discontented and wretched, who might enjoy life comfortably had they been early taught to conform their desires to their conditions, and to act upon the principles of sober and rational economy. Nor is it of small importance in training up children, to accustom them to useful employment. A useless life is seldom found to be a contented one. Occupation is so necessary to human quiet, that to bring up children in idleness is the way to make them a burden to themselves as well as to the community..

From this twofold cause, the excess of artificial wants, and the neglect of forming habits of useful industry in the early period of life, there has sprung perhaps a full half of the discontent that secretly preys upon so many bosoms. Important as it is to teach children reading and writing and the use of figures, it is of still greater importance to regulate their tempers, to curb their wayward desires, and to fix them in habits of industry,

temperance and frugality; without which, the acquisition of learning could be to them but of little benefit.

2. The self-discipline of adult age, is an essential requisite toward leading and enjoying a contented life. A well disciplined mind studies to be content, and most commonly is so. It attains its desires by moderating and limiting them, and thus bringing them within the compass of its means. It accustoms itself to view, without envy, the wealth and grandeur which fall not to its lot, and which seldom render their possessors the more happy; and to be satisfied with, and thankful for, the mere necessary and common accommodations of the journey of life. It depends much less upon our circumstances, whether we shall be happy or miserable in life, than on our tempers, and our view of things. Many enjoy themselves well in low circumstances, because they bring their minds to their situations. But when to low circumstances are added large desires and magnificent notions, it is then, and then only is it, that unhappiness results from the want of a fortune.

In conclusion, I will suggest a few detached thoughts, as an appendage to the present subject.

Our conditions are very little less affected by our hopes and fears, than by realities; he that is accustomed to view the aspect of things on their bright side, enjoys more than one in better circumstances, who is perpetually pondering upon the dark side of every thing, and distilling drops of bitterness from his cups of comfort.

It is common to begin the world with expecting more enjoyment in it than it is capable of yielding; extravagant expectations are the parents of disappointment, and disappointment produces dissatisfaction and chagrin. The earth is full of the goodness of the Lord; but being a stage of trial, physical evil is mixt up with the good, which last we would fain enjoy unmixed. We have a much keener sense of what we suffer than of what we enjoy; and hence, in our troubles, we are apt to forget our mercies; whereas it would mitigate the evil we feel, to compare it with the greater evils which we escape, and which very many are groaning under. Some, by constitution, and a far greater number from a perverse education, are excessively hard to please.