that gentleness of temper which is one of the most lovely of female graces.

One of the most efficient aids in carrying out principles of order is the habit of early rising. This places more time at our disposal, and, besides, there is a cheerfulness, a serenity and self-possession, imparted by the fresh morning, which helps us to perform all our duties better.

CHAPTER XI.

CHOICE OF COMPANIONS.

"Evil communications corrupt good manners."

It is an old adage, and true as it is old, that. "A man is known by the company he keeps." It is true, because we show our own character in the choice of our companions; and it is also true, because we soon become like those with whom we associate. If a child's playmates lie and use bad language, he will soon do the same. If young men and boys choose the society of those addicted to gambling and intoxication, they will be likely to form those habits themselves. And if girls mingle with those whose manners are rude, whose temper is peevish,

What efficient aid in regard to order? How does early rising contribute to it? Subject of Chapter XI.? Motto? What old adage in relation to this subject? How does it appear that this is true? How illustrated in regard to a child? To young men? To girls?

whose talk is trifling, and whose heads are full of scandal or mere nonsense, it will not be long before they are distinguished for the same traits of character.

The rule, therefore, for young people, should be, to choose for companions those only whose habits and manners they have reason to suppose are such as it will be well for them to imitate. If at any time they find themselves mistaken in their choice, they may still treat kindly, when they meet, those with whom they have been inclined to be intimate, but should not regard them as particular friends, if they persist in abandoning themselves to vicious practices or to improper manners.

"If thou art cast into bad company," says an old writer, "be thou like the river Dee, in Wales, which, running through Pimble-mere, remains entire, and mingles not her streams with the waters of the lake. Keep civil communion with them, but separate from their sins."

But while we should avoid the wicked as familiar companions, we should never hesitate to hold intercourse even with the most depraved, if we can in that way be the means of winning them back to the paths of virtue, and of encouraging them, by our sympathy and readiness to

The rule for young people? What if they find themselves mistaken? What quotation from an old writer? From what motive may we hold intercourse with very wicked people?

overlook their past errors or sins, in their efforts to regain their lost reputation.

Young people are not able to judge who will be good companions so well as their parents or older friends. They should therefore be guided by them in their choice of associates. If they have docility of mind, they will be willing to do so. Many a boy has been ruined, by not following the advice of his mother in this respect. And young girls have often brought upon themselves the deepest disgrace, and well-nigh broken their own hearts with sorrow and shame, by refusing to heed the warning voice of those better qualified than themselves to judge who were safe companions.

It were better, in general, never to choose a confidant apart from one's own circle of family friends. The young should consider their parents, and their brothers and sisters, the persons best fitted to be intrusted with their secrets. With them they should be in the habit of speaking frankly and familiarly upon those subjects in which they are most interested, and to them especially should they freely unbosom whatever relates to their friendships or their love.

Books, as well as persons, serve as companions, and the same rules apply in the choice of

By whom should the young be guided in their choice of companions? Why? What has been the result of neglecting this direction? What is said of the choice of a confidant? Whom should the young consider best fitted to be intrusted with their secrets? In what habit should they be with them? What is said of books?

both. It is as true that a man's character may be determined by knowing what books he reads, as that he is known by the company he keeps. A bad book cannot be read without making one the worse. A person may be ruined by reading

a single volume.

"Bad books are like ardent spirits, they furnish neither aliment nor medicine; they are both poison. Both intoxicate-one the mind, the other the body; the thirst for each increases by being fed, and is never satisfied; both ruin -one the intellect, the other the health, and, together, the soul. The makers and venders of each are equally guilty, and equally corrupters of the community; and the safeguard against each is the same-total abstinence from all that intoxicates mind or body."

Many books are so frivolous that it is a waste of time to read them. An excessive or indiscriminate reading of novels and exciting romances is exceedingly injurious to the young. All books which do not tend to elevate or instruct the mind, or to afford it innocent amusement, had better remain unread. In nothing is the judgment of older persons more needed than in the selection of books which are to be the food of youthful minds.

It is recommended to young persons, as a very useful exercise, and one that will afford them much pleasure and advantage in after life, to commit to memory passages of poetry

Of reading novels? What kinds had better remain unread? In what is the judgment of older persons much needed? What is recommended to the young?

and prose distinguished for their beauty, and such also as are worthy of remembrance on account of excellent sentiments contained in them, which will have a favorable influence in the youthful formation of character.

CHAPTER XII.

SELF-KNOWLEDGE.

"Where the meekness of self-knowledge veileth the front of selfrespect,

There look thou for the man whom none can know but they will honor."

"KNOW THYSELF" is a maxim which was held in great veneration in ancient times. Thales, the Milesian, is said to have been the author of it. It was much admired and frequently used,

ntil at length it acquired the authority of a divine oracle, and was written in golden capitals over the entrance of the temple of Apollo at Delphi.

This rule is important, because obedience to it lies at the foundation of all moral or intellectual improvement. For if we are not acquainted with our faults, we shall not be able to correct them, and a knowledge of our defects is necessary to their amendment. A scholar cannot rightly determine what studies he had

Subject of Chapter XII.? Motto? What is said of the maxim, "Know thyself"? Who was the author of it? What shows the estimation in which it was anciently held? Why is this rule of importance? How does it appear?