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although, in order to vary my expression, I am sometimes forced to confound them. By the first, I only understand the art of remembering and applying certain settled forms of general behavior. But good-breeding is of a much larger extent; for, beside an uncommon degree of literature sufficient to qualify a gentleman for reading a play or a political pamphlet, it takes in a great compass of knowledge; no less than that of dancing, fighting, gaming, making the circle of Italy, riding the great horse, and speaking French; not to mention some other secondary or subaltern accomplishments, which are more easily acquired. So that the difference between good breeding and good manners lies in this, that the former can not be attained to by the best understandings without study and labor; whereas a tolerable degree of reason will instruct us in every part of good manners, without other assistance.

I can think of nothing more useful upon this subject than to point out some particulars, wherein the very essentials of good manners are concerned, the neglect or perverting of which does very much disturb the good commerce of the world, by introducing a traffic of mutual uneasiness in most companies.

First, A necessary part of good manners is a punctual observance of time at our own dwellings, or those of others, or at third places; whether upon matter of civility, business, or diversion; which rule, though it be a plain dictate of common reason, yet the greatest minister I ever knew was the greatest trespasser against it; by which all his business doubled upon him, and placed him in a continual arrear. Upon which I often used to rally him, as deficient in point of good manners. I have known more than one ambassador and secretary of state, with a very moderate portion of intellectuals, execute their offices with good success and applause, by the mere force of exactness and regularity. If you duly observe time for the service of another, it doubles the obligation; if upon your own account, it would be manifest folly, as well as ingratitude, to neglect it; if both are concerned, to make your equal or inferior attend on you to his own disadvantage is pride and injustice

Ignorance of forms can not properly be styled ill manners, because forms are subject to frequent changes; and consequently, being not founded upon reason, are beneath a wise man's regard. Besides, they vary in every country; and after a short period of time, very frequently in the same; so that a man who travels must needs be at first a stranger to them in every court through which he passes; and, perhaps, at his return, as much a stranger in his

own; and after all, they are easier to be remembered or forgotten than faces or names.

Indeed, among the many impertinencies that superficial young men bring with them from abroad, this bigotry of forms is one of the principal, and more predominant than the rest; who look upon them not only as if they were matters capable of admitting of choice, but even as points of importance; and are therefore zealous on all occasions to introduce and propagate the new forms and fashions they have brought back with them; so that, usually speaking, the worst bred person in company is a young traveler just returned from abroad.

Hints on Good Manners, by Swift.

Good manners is the art of making every reasonable person in the company easy, and to be easy ourselves.

What passes for good manners in the world generally produces quite contrary effects.

Many persons, of both sexes, whom I have known, and who passed for well-bred in their own and the world's opinion, are the most troublesome in company to others and themselves.

Nothing is so great an instance of ill-manners as flattery. If you flatter all the company, you please none: if you flatter only one or two, you affront the rest.

Flattery is the worst and falsest way of showing our esteem. Argument, as usually managed, is the worst sort of conversation; as it is generally in books the worst sort of reading.

Good conversation is not to be expected in much company, because few listen, and there is continual interruption. But good or ill manners are discovered, let the company be ever so large.

Perpetual aiming at wit a very bad part of conversation. It is done to support a character; it generally fails: it is a sort of insult on the company, and a constraint upon the speaker.

For a man to talk in his own trade, or business, or faculty, is a great breach of good manners. Divines, physicians, lawyers, soldiers, particularly poets, are frequently guilty of this weakness.

Courts are the worst of all schools to teach good manners.

A courtly bow, or gait, or dress, are no part of good manners; and therefore every man of good understanding is capable of being well-bred upon any occasion.

To speak in such a manner as may possibly offend any reasonable person in company, is the highest instance of ill manners. Good manners chiefly consist in action, not in words. Modesty and humility the chief ingredients.

THE WELL ORDERING OF LIFE.

MONEY-ITS ACQUISITION AND MANAGEMENT.

INTRODUCTION.

There is no one subject on which the young-of either sex, and in all conditions and professions, and especially those who aim at high scholarship and culture, and desire to live with character, independence, and power-need to form clear conceptions and practical aims, than on money-its acquisition, utilities, and management. In this country, the art of acquisition is pretty well understood; for which we are indebted, mainly, to the necessities of a poor but intelligent ancestry, and the possession of rich but undeveloped material and facilities, but in no small degree to the maxims of POOR RICHARD, which, by household and school-book repetition, have become inwrought into the texture of every American mind. But with increased prosperity, we have enough of prodigal spending, as well as munificent giving; but there is a sad sacrifice of health, intellect, and conscience in the pursuit of wealth, and still larger waste of happiness, utilities, and power in its management and final disposition. On all of these points, our English literature is rich with APPLES OF GOLD-the words of the wise.

DR. FRANKLIN AS POOR RICHARD.

THE WAY TO WEALTH.

The sayings in the following paper were first published by Benjamin Franklin (born at Boston, in 1706, and died at Philadelphia, in 1790) in successive issues of an almanac entitled "Poor Richard,” and subsequently printed under the name of The Way to Wealth: COURTEOUS READER,

I have heard that nothing gives an author so great pleasure as to find his works respectfully quoted by others. Judge, then, how much I must have been gratified by an incident I am going to relate to you. I stopped my horse lately, where a great number of people were collected at an auction of merchants' goods. The hour of the sale not being come, they were conversing on the badness of the times; and one of the company called to a plain, clean old man, with white locks, "Pray, father Abraham, what think you of the times? Will not these heavy taxes quite ruin the country? how shall we be ever able to pay them? What

would you advise us to?" Father Abraham stood up, and replied, "If you would have my advice, I will give it you in short; 'for a word to the wise is enough,' as poor Richard says." They joined in desiring him to speak his mind, and, gathering round him, he proceeded as follows:

"Friends," said he, "the taxes are indeed very heavy; and, if those laid on by the government were the only ones we had to pay, we might more easily discharge them; but we have many others, and much more grievous to some of us. We are taxed twice as much by our idleness, three times as much by our pride, and four times as much by our folly; and from these taxes the commissioners cannot ease or deliver us by allowing an abatement. However, let us hearken to good advice, and something may be done for us; 'God helps them that help themselves,' as poor Richard says.

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"I. It would be thought a hard government that should tax its people one-tenth part of their time to be employed in its service; but idleness taxes many of us much more: sloth, by bringing on diseases, absolutely shortens life. Sloth, like rust, consumes faster than labor wears; while the used key is always bright,' as Poor Richard says. But dost thou love life, then do not squander time, for that is the stuff life is made of,' as Poor Richard says. How much more than is necessary do we spend in sleep! forgetting that 'The sleeping fox catches no poultry,' and that 'there will be sleeping enough in the grave,' as Poor Richard says.

"If time be of all things the most precious, wasting time must be,' as Poor Richard says, 'the greatest prodigality;' since, as he elsewhere tells us, 'Lost time is never found again; and what we call time enough, always proves little enough.' Let us then up and be doing, and doing to the purpose, so by diligence shall we do more with less perplexity. 'Sloth makes all things difficult, but industry all easy;' and 'he that riseth late, must trot all day, and shall scarce overtake his business at night;' while laziness travels so slowly, that poverty soon overtakes him. Drive thy business, let not that drive thee;' and 'early to bed, and early to rise, makes a man healthy, wealthy, and wise,' as Poor Richard says.

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So what signifies wishing and hoping for better times? We may make these times better, if we bestir ourselves. 'Industry need not wish, and he that lives upon hopes will die fasting.' There are no gains without pains; then help hands, for I have no lands;' or if I have, they are smartly taxed. He that hath a trade, hath an estate; and he that hath a calling, hath an office of profit and honor,' as Poor Richard says; but then the trade must be worked at, and the calling well followed, or neither the estate nor the office will enable us to pay our taxes. If we are industrious, we shall never starve; for at the workingman's house hunger looks in, but dares not enter.' Nor will the bailiff or the constable enter, for 'industry pays debts, while despair increaseth them.' What though you have found no treasure, nor has any rich relation left a legacy, 'Diligence is the mother of good luck, and God gives all things to indus try.' 'Then plough deep, while sluggards sleep, and you shall have corn to sell and to keep.' Work while it is called to-day, for you know not

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how much you may be hindered to-morrow. One to-day is worth two to-morrows,' as Poor Richard says; and farther, 'Never leave that till to-morrow, which you can do to-day.' If you were a servant, would you not be ashamed that a good master should catch you idle? Are you then your own master? Be ashamed to catch yourself idle, when there is so much to be done for yourself, your family, your country, and your king. Handle your tools without mittens; remember, that 'The cat in gloves catches no mice,' as Poor Richard says. It is true there is much to be done, and, perhaps, you are weak-handed; but stick to it steadily, and· you will see great effects; for Constant dropping wears away stones;' and 'by diligence and patience the mouse ate in two the cable;' and 'little strokes fell great oaks.'

"Methinks I hear some of you say, 'Must a man afford himself no leisure?' I will tell thee, my friend, what Poor Richard says: 'Employ thy time well, if thou meanest to gain leisure; and, since thou art not sure of a minute, throw not away an hour.' Leisure is time for doing something useful; this leisure the diligent man will obtain, but the lazy man never; for A life of leisure and a life of laziness are two things. Many, without labor, would live by their wits only, but they break for want of stock;' whereas industry gives comfort, and plenty, and respect. Fly pleasures and they will follow you.' 'The diligent spinner has a large shift: and now I have a sheep and a cow, everybody bids me good morrow.'

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"II. But with our industry we must likewise be steady, settled, and careful, and oversee our own affairs with our own eyes, and not trust too much to others, for, as Poor Richard says,

'I never saw an oft removed tree,

Nor yet an oft removed family,

That throve so well as those that settled be.'

"And again, 'Three removes is as bad as a fire;' and again, 'Keep thy shop, and thy shop will keep thee;' and again, 'If you would have your business done, go; if not, send;' and again,

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'He that by the plough would thrive,
Himself must either hold or drive.'

And again, The eye of the master will do more work than both his hands;' and again, 'Want of care does us more damage than want of knowledge;' and again, ‘Not to oversee workmen, is to leave them your purse open.' Trusting too much to others' care is the ruin of many; for In the affairs of this world, men are saved, not by faith, but by the want of it;' but a man's own care is profitable, for, 'If you would have a faithful servant, and one that you like, serve yourself.' 'A little neglect may breed great mischief;' 'for want of a nail the shoe was lost; for want of a shoe the horse was lost; and for want of a horse the rider was lost,' being overtaken and slain by the enemy; all for want of a little care about a horse-shoe nail.

"III. So much for industry, my friends, and attention to one's own business; but to these we must add frugality, if we would make our industry more certainly successful. A man may, if he knows not how to

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