like those of Moses, are sustaining the right day by day, and they never weary.

There is, to-day as always, a disposition to describe the personal charms of women, rather than their gifts of mind and heart. Hence the absorbing ambition of mere society girls to starve their minds and diligently cultivate the person. The man who probably had the hardest contest with this feminine proclivity was St. Chrysostom, the great Christian preacher of the fourth century. Constantinople was at that period the most luxurious capital on the face of the earth. It was the fashion for all the women of society to paint their faces and dye their eyes with stibium, and Chrysostom's remonstrances are sometimes amusing. "Should she be so addicted," said he, "do not terrify her, do not threaten her; be persuasive and insinuating. at her by reflecting on neighbors who do the same; tell her she appears less lovely when thus tampered with. Ask her if she wishes to look young, and assure her this is the quickest way to look old. You may speak once and again, she is invincible, but never desist; be always amiable and bland, but still persevere. It is worth putting every engine into motion; if you succeed, you will no more see lips stained with vermilion, a mouth like that of a bear reeking with gore, nor eyebrows blackened as from a sooty kettle, nor cheeks plastered like whited sepulchres."

Talk

Jewels, curls, and cosmetics were as much the favorite articles of the Thracian belle as of her modern sister in the United States. "In one tip of her little ear," cried Chrysostom, "she will suspend a ring that might have paid for the food of ten thousand poor Christians."

Many of our American women have a lack of keenness of perception, in regard to the fitness of things, that the women of no other equally high state of civilization are so wanting in. In Europe you can tell underbred American

women (and, unfortunately, more of this class travel than of any other), as far as you can see them on the boats and railways, by the quantity of jingling bracelets, flashing earrings, and loud neck-chains, lockets, and chatelaines they wear. Highbred women never flash their diamonds at table d'hôte and railway buffets, nor wear them to church, nor make any display of jewelry when in public places.

An American lady wearing in her ears diamond solitaires that were heirlooms, for their protection, said to an English acquaintance, made in travelling: "I am sure that when you first met me you formed a different opinion of me from that which you have now." The English lady was embarrassed, but, being pressed, frankly acknowledged that the large diamonds in the American lady's ears had very much prejudiced her at first; "for you know," she added, "no English lady would think of wearing diamonds when travelling." On another occasion, an American family fell in with some distinguished Europeans, not English. After becoming very well acquainted, one of the Europeans said: "Hearing so many tongues spoken, we were very much puzzled to know what nation you belonged to, and finally concluded you must be English, although you have not the dowdy look they always have." "But why did you not take us for Americans?" asked one of the party. The European tried to evade the question, but nothing would do but a direct answer. "If I must tell you," was the reply, "it was because you were all so plainly dressed, and wore no jewelry."

If women who dress flashily, or who indulge in displays of jewelry when travelling, or who dye their hair, or use paint and enamel on their faces, could know what strong prejudices they lay themselves open to encounter, and what effect it has upon sensible men and women, there would be less of it.

One age succeeds another with increasing display, vanity, wrong, and selfishness, say some. No, there are more good women in the world to-day than there were in the fourth or the eighteenth century-an ever increasing company of those who live lives of self-annulment. With all the recklessness of fashionable life and its potent influences upon the young and susceptible, there is more capability for self-sacrifice among both men and women than ever before. Women are as nearly naturally good as they can be; but men stand most frequently in the way of the cultivation of women's affections, and that cultivation, in this age, is too widely given to her passions and emotions.

Every good woman exerts a refining and humanizing influence upon every man with whom she comes in contact, and her husband, sons, or brothers, can scarcely set her upon too high a pedestal in their estimation.

The beauty and the worth of American women are indisputable. Let their manners, cultivation, and good breeding equal their beauty, and no others can compare with them, says Mrs. Sherwood. If American mothers will do their duty in training their sons and their daughters, instructing them as the young people in the best society abroad are instructed, we shall not long be wanting as a nation in any of the qualifications that go towards making the best society of every land what it ought to be.

In the meantime, let our young people remember, that those who respect themselves are never wanting in respect to others, especially to their superiors in age.

СНАРТER X.

HOME EDUCATION-COMPANY MANNERS GENEALOGY-REQUISITES FOR SUCCESS-THE TEST OF NOBLENESS-SOCIETIES' PIN-PRICKS-NOBLE AND IGNOBLE PATIENCE-TRUE EDUCATION-LIFE'S SHIPWRECKS.

"We have a genealogical tree, not traced by the flattery of sycophants, nor the uncertainy of heralds, but by the unerring Evangelist, whose inspiration enabled him to mount from branch to branch, a genealogy beginning with God, and ending with a poor Galilean carpenter. Here is a lesson and a rebuke for the pride of descent. The poorest carpenter, in the poorest village of England, can retrace his lineage through the same unbroken succession; and the proudest peer can do no more, unless the latter, in his presumption, should be disposed to ignore his divine origin. But it would be of no use; by whatever different branches, they arrive at the same root. The noble and the peasant, if both had the power of going back over their ancestry, would both meet at the 38th verse of the 3d chapter of Luke, Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.' Here we all meet on equal terms. Disown them as we like in other degrees, here we are brought face to face with, and can no longer refuse to acknowledge our poor relations."

'I know a duke; well-let him pass-
I may not call his grace an ass,
Though if I did I'd do no wrong—
Save to the asses and my song.

"The duke is neither wise nor good;

He gambles, drinks, scorns womanhood,

And at the age of twenty-four

Is worn and battered as three-score.

"I know a waiter in Pall Mall

Who works, and waits, and reasons well;
Is gentle, courteous, and refined,

And has a magnet in his mind.

"What is it makes his graceless grace

So like a jockey out of place?

What makes the waiter-tell who can-
So very like a gentleman?

"Perhaps their mothers! God is great!
Perhaps 'tis accident-or fate!
Perhaps because-hold not my pen!-
We can breed horses, but not men!"

WHAT is it that makes one man a gentleman and another man a snob? Is it varying qualities of the mind, or of the heart, or of both the mind and heart combined? Is one man born a snob (as another is born an imbecile), or does he become one by training and the force of example? If Locke is right in stating that, nine times out of ten, a man is what his education has made him, we are forced to the conclusion that it depends upon the home training whether a boy becomes a snob or a gentleman; and yet, it must be acknowledged that some boys become snobs with much more facility than others, while it is equally true that other boys, with the same surroundings, take easier to the character of gentlemen. Nature, then, has much to do with the difference, but as nature never made a snob without aid, training and example must be held responsible for their share in the work. A gentleman is known only by his manners and habits, to those who have no means of knowing his motives of action and the impulses of his heart, just as a snob is only known by his manners. As manners and habits are formed in the home circle, the deft fingers of the mother being best adapted to that bending of the twig by which the tree is inclined, parents cannot bestow