animal, and see if anything could be learned in explanation of Montdidier's sudden disappearance.

7. The dog was accordingly followed, and was seen to come to a pause on some newly turned-up earth, where it set up the most mournful wailings and howlings. These cries were so touching, that passengers were attracted; and, finally, digging into the ground at the spot, they found the body of Aubry de Montdidier. It was raised and conveyed to Paris, where it was soon afterward interred in one of the city cemeteries.

8. The dog attached itself from this time forth to the friend already mentioned, of its late master. While attending on him, it chanced several times to get a sight of Macaire, and, on every occasion, it sprang upon him, and would have strangled him, had it not been taken off by force. This intensity of hate, on the part of the animal, awakened a suspicion that Macaire had had some share in Montdidier's murder; for his body showed him to have met a violent death.

9. Charles V., on being informed of the circumstances, wished to satisfy himself of their truth. He caused Macaire and the dog to be brought before him, and beheld the animal again springing upon the object of its hatred. The king interrogated Macaire closely, but the latter would not admit that he had been, in any way, connected with Montdidier's murder.

10. Being strongly impressed by a conviction, that the conduct of the dog was based on some guilty act of Macaire, the king ordered a combat to take place between the officer and his dumb accuser, according to the practice, in those days, between human plaintiffs and defendants. This remarkable combat took place on the Isle of Notre-Dame at Paris, in presence of the whole court. The king allowed Macaire to have a strong club, as a defensive weapon; while, on the other hand, the only self-preservative means allowed to the dog, consisted of an empty cask, into which it could retreat, if hard pressed.

11. The combatants appeared in the lists. The dog seemed perfectly aware of its situation and duty. For a short time, it leaped actively around Macaire, and then, at one spring, it fastened itself upon his throat in so firm a mauner, that he could not disentangle himself. He would have been strangled, had he not cried for mercy, and avowed his crime. He was liberated from the fangs of the dog, only to perish by the hands of the law.

QUESTIONS.-1. What are we told by Plutarch of a certain Roman slave and his dog? 2. What did Pyrrhus order to be done with the dead body and with the dog? 3. What happened a few days after, when there was a muster of the soldiers? 4. What similar circumstance occurred in France in the reign of Charles V.?

LESSON LXVI.

WORDS FOR SPELLING AND DEFINING.

HU MAN'I TY, human nature. SIG NIF I CANT, full of meaning. E QUIVO CATE, speak purposely PER TI NENT, applicable.

so as to convey a false impres-IN OF FENSIVE, harmless.
sion.

Pos' I TIVE LY, certainly.
RE PORT', hearsay; rumor.
CON JECT URE, supposition.
BE TRAY', show; disclose.
IM PERTINENT, saucy; impudent.
OP PONENT, one that opposes.
IN TER RUPT', stop; hinder.

IN CON SID' ER ATE, thoughtless.
HUS' BAND RY, farming.

MATH E MAT

quantity.

ICS, science of

Ex' CEL LENCE, superiority.
CON TRA DICT', oppose.

CRE DU LI TY, readiness to be-
lieve.

PRECEPTS.

SIR MATTHEW HALE.

1. Never speak anything for a truth, which you know or believe to be false. Lying is a great sin against God, who gave us a tongue to speak the truth, and not falsehood. It is a great offense against humanity itself; for, where here is no regard to truth, there can be no safe society between man and man.

2. And it is an injury to the speaker; for, beside the disgrace which it brings upon him, it occasions so much baseness of mind, that he can scarcely tell truth, or avoid

lying, even when he has no color of necessity for it; and, in time, he comes to such a pass, that as other people can not believe he speaks truth, so he himself scarcely knows when he tells a falsehood.

3. You must not equivocate, nor speak anything positively for which you have no authority, but report, or conjecture, or opinion.

4. Let your words be few, especially, when your superiors or strangers are present, lest you betray your own weakness, and rob yourselves of the opportunity which you might, otherwise, have had, to gain knowledge, wisdom, and experience, by hearing those whom you silence by your impertinent talking.

5. Be not too earnest, loud, or violent in your conversation. Silence your opponent with reason, not with noise.

6. Be careful not to interrupt another when he is speaking; hear him out, and you will understand him the better, and be able to give him the better answer.

7. Consider before you speak, especially, when the business is of moment; weigh the sense of what you mean to utter, and the expressions you intend to use, that they may be significant, pertinent, and inoffensive. Inconsiderate persons do not think till they speak; or they speak, and then think.

8. Some men excel in husbandry, some in gardening, some in mathematics. In conversation, learn, as near as you can, where the skill or excellence of any person lies; put him upon talking on that subject, observe what he says, keep it in your memory, or commit it to writing. By this means, you will glean the worth and knowledge of everybody you converse with; and, at an easy rate, acquire what may be of use to you on many occasions.

9. When you are in company with light, vain, impertinent persons, let the observing of their failings make you the more cautious, both in your conversation with them and in your general behavior, that you may avoid their errors.

10. If any one whom you do not know to be a person of

truth, sobriety, and weight, relates strange stories, be not too ready to believe or report them; and yet, unless he is one of your familiar acquaintances, be not too forward to contradict him.

11. If the occasion requires you to declare your opinion, do it modestly and gently, not bluntly nor coarsely; by this means, you will avoid giving offense, or being abused for too much credulity

QUESTIONS.-1. Why is lying a great sin against God? 2. Why is it a great offense against humanity? 3. How does it injure the liar himself? 4. Why should your words be few, especially when superiors or strangers are present? 5. How are you to silence an opponent? 6. Why should you not interrupt one when he is speaking? 7. What must you do before you speak? 8. In conversation, what must you do in order to learn the most from each one? 9. What caution in the 10th paragraph?

LESSON LXVII.

WORDS FOR SPELLING AND DEFINING.

RE VENGE', punish out of spite.
AD'VERSARY, enemy; opponent.
CON QUEST, victory.
O VER THROW', defeat; conquer.
BAS ER, meaner; lower.

WRESTLE, strive; struggle.
TASK ED, burdened.
SELD, (for seldom,) rarely.
FOR BORNE', indulged.
VENGE ANCE, retribution.

REVENGE OF INJURIES.

ELIZABETH CAREW.

1. The fairest action of our human life,
Is scorning to revenge an injury;
For who forgives without a further strife,
His adversary's heart to him doth tic.
And 'tis a firmer conquest truly said,
To win the heart than overthrow the head.

2. If we a worthy enemy do find,

To yield to worth it must be nobly done;
But, if of baser metal be his mind,

In base revenge there is no honor won.
Who would a worthy courage overthrow,
And who would wrestle with a worthless foe?

3. We say our hearts are great, and can not yield;
Because they can not yield, it proves them poor:
Great hearts are tasked beyond their power, but seld
The weakest lion will the louder roar.

Truth's school for certain did this same allow,
High-heartedness doth sometimes teach to bow.
4. A noble heart doth teach a virtuous scorn,—
To scorn to owe a duty over long;
To scorn to be for benefits forborne ;

To scorn to lie, to scorn to do a wrong;
To scorn to bear an injury in mind;

To scorn a free-born heart slave-like to bind.

5. But, if for wrongs we needs revenge must have,
Then be our vengeance of the noblest kind;
Do we his body from our fury save,

And let our hate prevail against our mind.
What can 'gainst him a greater vengeance be,
Than make his foe more worthy far than he?

QUESTIONS.-1. What is here said to be the "fairest action of human life"? 2. What is said of contending with an unworthy foe? 3. What will a noble heart scorn? 4. What sort of vengeance, if any, should we ever take?