1. When property is taken without the knowledge of the owner, it is called theft. It makes no difference in the nature of the act, if we think the owner will not care about it, or that he would have no objection, or that he will never know of his loss, or that it will not injure him. If the owner have not, in any way, consented to our taking his property, it is theft. Children ought to feel, that taking anything from their parents, without their knowledge and consent, is really stealing, even if it is a thing which their parents would give them, if they asked for it.

Mr. Mann, in his address to children, which has been before quoted, says: "On the sublime and beautiful subject of morality, I have time only to touch upon one thing. That shall be honesty. If all men were honest, we should need no jails nor prisons; no bolts nor locks; no high enclosures to keep out garden thieves; no criminal laws or courts. It is a shame to all mankind that such things are necessary. It seems to me that I should pine and die of mortification, if I thought such things were made for me. I want all of you to feel that such things were not made for you. When you go by a high fence, built up to keep out orchardrobbers, say to yourselves, That fence was never made for me. I would not touch that

What is meant by theft? What circumstances make no difference in the act? What should be the feeling of children in regard to taking things from their parents? How does Mr. Mann illustrate the subject of honesty? How does he wish all children to feel when they see a high fence made to keep out orchard-robbers?

man's cherries, or plums, or peaches, or melons, without leave, though they hung so that the wind would blow them in my face as I passed along the road, although I should stumble over them in my path. I could climb the man's fence easily enough, but, thank God, I have a conscience which I never yet climbed over, and never will.' If you hear a neighbor locking up his house at night, say, 'That lock was not made for me. So far as I am concerned, he might leave his doors and windows wide open.' If you see the vaults and safes of a great bank, say, 'Those iron doors and massive keys were never made on my account. The men may leave their gold and silver on their counters, with unbolted doors, if they please. It is none of mine, and I would rather lay my hand on a red-hot poker than to touch it. Do this, children, and you will feel honest, clear through you, honest from head to foot; and be able to stand up straight, and look any man in the face, and fear no accuser, and never turn pale. You will not be like a poor, wretched, slinking thief, who cannot eat nor sleep in peace; who always thinks there is an officer at his back, and into whose ear every rustling leaf and whispering breeze cries, 'Stop thief!'

2. When the property of another is taken by violence, it is called robbery, as when one man

When they hear a neighbor locking up his house? When they see vaults and safes? What will be the effect of children's doing this? When is the taking of another's

property called robbery?

makes another give him the money in his pocket, by threatening his life. It is the same thing when one boy throws another down, and compels him to give up his marbles; or when a letter, or any other writing, is obtained, by shutting another into a room, or giving him bodily pain, until it is given up.

3. When property is taken by consent obtained on false pretences, it is called fraud or cheating. As when a merchant sells flour which he knows to be poor, at the regular price of good flour; when he imposes upon an ignorant girl, by asking much more for a dress than it is worth, by pretending it is fashionable, cheap, or scarce; it is the same, when a boy sells a sled, a pair of skates, or a knife, as "first-rate," when he knows they are worth little or nothing.

Lotteries, and all kinds of gambling, may be considered a species of fraud. Even the child's habit of playing pin had better be avoided, as leading to a passion for gambling.

The buyer is guilty of fraud, when he pretends the cloth, gloves, meat or candy, of the seller, is not so good as he can get elsewhere at the same price, and thus induces the seller to part with his goods for less than he knows to be a fair price, and then, perhaps, goes away and boasts what a fine bargain he has made.

The person who loans a house, a horse or a pair of skates, ought to make it known, if the

What illustrations? What is meant by fraud? Illustrate it. What is said about gambling? When is the buyer guilty of fraud? What is the duty of the lender?

house have smoky chimnies, if the horse is lame, or if the skates are broken. The person that borrows ought to take the same care of the thing lent as he would if it were his own, and he should return it precisely at the time promised, and with no more injury than would naturally be expected. Borrowed books should be treated with the greatest care, and punctually returned to their owner.

If one person employs another to labor for him, he ought not to take advantage of his ignorance or want, and pay him less than the common price for the kind of work done. Persons who are hired to work in or about the house ought not to be confined the whole time, to work beyond their strength, or to do work which they did not agree to perform.

The hired person, on his part, ought to perform all the labor he agrees to, and perform it as well as he can; and he should be just as careful not to waste or injure the property of his employer as though it was his own.

When a person performs any kind of labor for us, he ought to be paid immediately, unless he has agreed to wait. Those who work for others depend on their labor for their support, and to make them wait weeks and months for their wages, when the person who employs them is able to pay at once, and is, perhaps, receiving interest on the money that is their

Of the borrower? Of the employer? Of the hired person? What is said about the payment of persons who labor for us? Why? To whom besides laborers about the house and farm does this apply?

due, is a great injustice. The same rule, in this respect, applies to tailors, hatters, dressmakers, milliners, and publishers of newspapers, as to laborers about the house or farm. The universal rule should be, to pay promptly for the hired services of others, of whatever kind.

CHAPTER IV.

JUSTICE TO CHARACTER.

If we allow ourselves to take this thing and that, which belongs to another, without leave, it goes to form a habit of stealing. If we deceive one person, and tell an untruth to another, we are forming a habit of lying. If we give a pair of shoes to a bare-footed boy, or a bonnet to a girl who has none, we are forming a habit of compassion. If we do everything in its time, we form a habit of punctuality, and if we keep everything in its place, a habit of order.

Our habits, all put together, form our character. If our habits are all good, our character is good; if they are bad, then that is bad. Every separate act makes a habit stronger and stronger, and more difficult to be overcome. If,

What should be the universal rule? Subject of Chapter IV. How is the formation of habits illustrated? Of what is the character formed? How is the character rendered good or bad? By what is a habit made stronger and stronger?