tide Ue x c SO AS ., . Ay SS ~ WALI a a G/B acl at gir & ay ae ee omit GE Tae Se 2s ows ae ae ee a ees te Sed LESSONS OF LIFE: BEING COLLECTIVE ESSAYS PPPPHP PPP Pa gepegy Ons I BY GUSTAVUS COHEN. See NER (REPENS NaI NGF NEN ONG NO NIN NNN NN RENIN CONTENTS: THE TREE OF LIFE: Its GrowTuH anp Decay, or LIGHT AND DARKNESS. HEALTH AND. EDUCATION. OUR TEACHERS ON TRIAL. FASHIONS. Ree TO THE RIGHT. SHAMS AND REALITIES. NOSES: A PHYSIOGNOMICAL Essay. TALENTS WASTED. SWEETHEARTS, anp How Tro READ THEIR CHARACTERS. OK II PUBLISHED AT THE “ PRACTICAL CHRISTIAN” OFFICE, 341, STRAND, WC. LONDON: GUSTAVUS COHEN, 59, GREAT RUSSELL STREET. BLOOMSBURY. HENRY VICKERS, 317, STRAND. yeh i wh ire Ur er Wr ie Oe Wb ir ir Wh vob ; d 4 = - + 7 Be ALD ** i A 4 i # ; ar 7 ‘ t of ~ ¢ ry 4 at” e pet 7 ROP * z } Ss i wy 7 [ = 4 4 4 Po - § 4 f , die be biel thea died etek Sa ee Ce * dete } pos, : > oe ba ce ‘t Y 4 * res fa h 2c 9% - 4 al 3c. * Hy x y - Le + > 4, J ek srs vir ds . 5 4 ay ty ; P Pit, "> 7 itis 73 £ . , 2 DEATH AND SADNESS. 1, Overstudy. 2. Late hours, parties, &c. 8. Studying numerous subjects and mastering none, 4, The decline—medicine of no avail. 5, Death. HEALTH AND HAPPINESS. 1, Fresh air and enjoyable excursions. 2. The breath of the sea. 3. Sound study in an upright position. wk ey ee mee ae 9 violence to the dweller therein. Every pain in the body, every weakness, every injury done to it, does a harm to the mind. In ordinary life we do not receive this as true, yet, in all severe cases we know it is so. But there can be no ‘doubt that it is true the world over and life through. The mind is’ our principal care. And we are to nurture our bodies as the present instrument of mental action. If the instrument is shattered and diseased the action of the mind will be correspondingly imperfect and weak. The body is the instrument on which the mind makes the music -of life; and if we would have that music harmonious and ‘sweet we must have a good instrument and keep it in good tune. It is so; it must be so; virtue can never be all she may be and ought to be ina sickly and fevered body. Reason an never wield her grandest sceptre of power on a shattered and trembling throne. Love can never be that pure, constant and heavenly flame which is a proper symbol of divine affection in a bosom racked with pain or oppressed with weakness. The divine energies of humanity can never urge the soul to a realization of its highest ideals of excellency in a frame overcome with disease; relaxed with dissipation or oppressed with unnatural ‘burdens. Yes, the body must be sound, healthy, perfect, to realize the highest mental states of which we are capable. Feeble and sickly is the best culture we can give a mind locked in a feeble and tormented body. No proposition is «learer than that we should nurture, cherish, and invigorate our bodies with the most watchful care and rigid and healthful discipline.. It is wicked to neglect or abuse them. 10 We violate the most sacred principles of duty when we harm the dwelling places of our souls. To carelessly expose ourselves to any physical danger, to engage in any species: of dissipation or intemperance, to ruthlessly waste in any way the physical energies which God has given us, to recklessly weaken, sicken, mar or injure our bodies is as. much a sin as to violate the commands of the decalogue, or deny in practice the principles of the moral law. God will not hold such an offender guiltless. The visitation of His retribution is and will be upon such transgressors. It is our duty to be healthy, to obey the physical laws of our being, to possess sound and active bodies. Every pain, fever, sickness, is a retributive evidence of a violation of these laws; and for every such violation we not only suffer physical evil but we suffer mentally, morally, socially and spiritually. We belittle ourselves in the sight of God and men, bemean ourselves in the presence of moral law, and stay more or less our progress in the great educational work of life. If we would be eminently. pious benevolent and good we must be healthy. If we would be endowed with wisdom, virtue and love, we must be healthy. If we would win men’s deepest confidence and God’s highest approval, we must be healthy. If we would develop most vigorously all our powers of mind and heart and give the richest possible culture to our souls we must be sound in body. If we would impart the greatest possible intellectual and moral vigour to the generation to come we must obey the laws of health. If we would progress most rapidly in the divine life, and win the brighest laurels for our spiritual brows, we must. cultivate well our physical powers. We have no right to make our bodies rid THE DECREPIT CITY MAIDEN. 1, The “ fantastic ” evenings. 2. Evenings of “recreation” (?). 5. Her chief accomplishment.—The old masters must suffer, 4. Takingtea. 5, The afternoon crawl down the fashionably, dirty, and dusty promenade. THE HEARTY VILLAGE MAIDEN, 1. In the golden cornfields, 2, An early morning duty. 3, At close of day. 15 pestiferous hospitals to bear about the seeds of disease, weakness and misery. Our physical education is the very first thing to be attended to. In childhood, in youth it is a matter of great moment. Every child should be truly instructed in its physical duties, and every youth should make himself wise in all matters pertaining to life and health. I deem this subject of vast importance to young women. ‘Their usefulness and happiness are entirely de- pendent upon it. Their progress in the arts of life, their influence on the generations to come, their degree of culture and power depend much upon their obedience to the laws of health. If they would be the women they ought to be, noble, highminded and matronly women, impressed with a lofty sense of their duty, and high and generous con- ceptions of womanhood, it is imperatively important that they cultivate judiciously the greatest possible strength and activity of body. What a sickly womanhood grows up in a nervous, feeble, neuralgic, splenetic female body. How is it with our young women? Are they vigorous and healthy ? Can they eat well, sleep well, work well, walk well, bear well the changes of climate, endure heat and cold, toil and fatigue, trial and study? Are their forms full of life and health, their muscles full of strength and activity, their chests well expanded, their lungs full and free, their hearts large and strong, sending out the currents of life ladened with their stores of well-formed nutriment ? Ah, would it were so. But we know itis not. Our young women are sickly house-plants, that a chill wind will shake or an untimely frost nip and wither. They are pet birds with no strength of wing to bear life’s long brave flight. Colds and coughs, aches and pains, weaknesses and diseases 16 innumerable prey upon them. They faint at the sight of a spider and scream at the far off hiss of a serpent. They are: full of weaknesses and pains that wear out life and enervate all their mental and spiritual powers. The women of our day grow old in their youth. They often have all the marks of fifty years of age at twenty-five, decayed teeth, sallow skins, sunken cheeks, wrinkled faces, nervous. debility, and a whole crowd of other ailments. Our grand- mothers at sixty years were stouter and more capable of endurance than our young women are at twenty-five. Why: is it so? Simply because our girls and their mothers have neglected to cultivate their physical powers. ‘They have been shut up in close rooms, bound up in bandages, fed on sweetmeats and spices, doctored with poisons, dressed in whale-bones and death cords, petted like house-plants, steeped in tea and coffee till they are nothing but bundles of shattered nerves and diseased muscles. There may be noble exceptions, but this is the general rule ; our men and women are all too weak and sickly, but we know that our men are by far the most healthy, and. well it may be so. Our boys are turned out to stretch their limbs and try their: muscles, while the girls are compelled to look at them through the windows. It isa burning shame to imprison all the little girls, to shut them up from the fresh air and the life-giving sun, from the green fields, and the flowing water brooks, from the woods and hills where. health is breathing in every gale, and strength is made at every bounding step. All the girls should wear good strong boots, loose flowing short dresses, open sun bonnets, and then run and shout and laugh in natural outdoor glee. : They should sleep in cool well ventilated rooms, eat simple. Le coarse plain food, exercise much in health-giving work and play, drink pure cold water and bathe daily, be taught to practice temperate, prudent and regular habits, learn the laws of health and how to obey them, the physiology of their own bodies, and what is demanded for health and strength. Such a course of early physical training will impart beauty, variety, cheerfulness, amiabilty, strength of mind, warmth of heart, and moral stability, more surely and rapidly than can otherwise be done. Gurls thus trained will possess a higher and nobler womanhood, exert a wider and deeper influence in their families and spheres, impart firmer bodies and richer minds to their children, than those who are rocked through girlhood in luxury and dress, and -shut up in confined air and more confined dresses. We are pampering our women to death, we are killing them with tenderness, not with enlightened moral and affectionate tenderness, but with the tenderness of folly, fashion, luxury, idleness, with the tenderness of vicious habits of life. My advice to all young women is, that they learn the laws of health and strength as soon as possible, and obey them to the very best of their ability, that they study the physiology of their own systems and know how fearfully and wonder- fully they are made, and what conditions of life are necessary to the fullest and most perfect physical developments, that they live with the resolute determination that they will be well, and that not a pain or weakness shall be felt, without tracing it immediately to its real cause and applying the proper remedy at once; that health shall be deemed a condition of happiness and its maintenance a religious duty ; that sickness shall be considered a sin, and pain, a just chastisement of God, for it. When our young women are 18 thus physically trained they will be prepared to bless the world as it never has been blessed; they will usher in a period of moral and intellectual grandeur such as the world has never seen; they will exert a strong womanly influence in every sphere of thought and action, which will be at once refining, ennobling and redeeming ; they will so establish correct habits of living, so sanctify the altar of home, so adorn the walks of social life, that the very heart of the great body of society will throb anew with fresh impulse of life, and send out its currents of health and strength to the remotest parts. With such a physical preparation we are ready for intellectual action, for education of the mind. Woman has not had a fair chance for the culture of her mind. She has been continually anathematized and tormented with the idea that she is the “‘ weaker vessel.” Her father, her brother, and her husband have always told her that her mind was weak and small, and that it could not comprehend great things nor do great works. Sometimes. her mother and sister are joined in this wholesale slander of the female mind. When a little girl she has been paralysed with the thought of her inferiority. All through her youth it has been a dead weight on her mental activity. Through her life it has ever muffled the harp of her heart, and weighed down the wings of her aspirations It has been an incubus of discouragement in all intellectual pursuits. How could woman be anything with the whole world against her. With even those she loved best, and in whose judgment she most confided, all the time reminding her of her mental weakness and inferiority? And as. it has been so it is. Woman is still believed intellectually 19 inferior to man, by ninety-nine one hundredths of mankind. Poor weak, silly, drunken, half-idiotic men, whose wives have to support them, will tell you in conscious pride of sex of woman’s weakness of mind. I have heard little Liliputian men, whose minds were as small as a baby’s rattle-box, always harping on this worn-out string of woman's weakness of mind. It is an idea not peculiar to enlightened people. The savages believe it, and many of them believe that she is only a pretty beast without a soul that is given to man to bear his burdens. Among savages, barbarous and half-civilized people, woman’s inferiority is. never questioned. The idea is entertained in its bold usurpation and black injustice without a questioning thought. Among us it is covered over a little with cotton beauty and rolled up in sugar-plum sweetness so that woman will bear it a little better. Our women are tickled with the idea that they are the beauty. Our public speakers, lecturers, papers, speak of the audiences of intelligence and beauty, meaning by intelligence the men and by beauty the women; a deep insult to the woman- mind. I freely admit that the mass of men in our country do possess more intelligence than the women; but the reason is not because of woman’s inferiority, but because of her oppression and want of opportunity. She has not had half a chance. Yet notwithstanding all this want of opportunity, she has shown a quickness of perception, an intuitive acumen, a sharpness of fore-cast and solidity of judgment that among nearly all married men has made her opinion a matter of great importance. Few are the married men that, are willing to risk a disrespect of their 20 wives judgment in any important matter. An eminent lawyer once told me that but twice in his married life had he acted counter to his wife’s advice, and in both instances his judgment failed and hers was right. Many men have found their wives’ intuitive judgment so correct that they -dare not resist it, as though it were the utterance of an oracle. So universal is that opinion amongst married men, that all our best moralists and most sage philosophers advise all married men to consult their wives on all important matters, and to be very cautious about resisting the settled convictions of woman, not as a matter of courtesy or policy, but because of the accurate perceptions and sound judgments of woman’s mind. This is not all fustian for the flattery of women; it is the deliberate conviction of our best and wisest minds. And yet a great majority of these same minds cannot get rid of the idea that woman’s intellect is inferior. Though the mass of women of all countries - have been intellectually undeveloped, we have instances enough to show that the woman’s mind is as powerful, close- sighted, and active as man’s. Women have ruled the mightiest nations, mastered the most abstruse sciences, led vigorous armies to victory, written powerful books, made vigorous and brilliant achievements in eloquence, com- manded vessels, conducted complicated commercial relations, edited influential journals, and done everything necessary to show that the female mind is not wanting in power. Yet if the female mind were weaker, it is not an argument against its education. Mind should be educated whether little or much, weak or. strong. And women’s natural position is such that all the mind she has should be developed and richly cultivated. 21 We talk much about female education; we have female schools and colleges; and one might think to read of them, that we educated the female mind, but it is a sad mistake. The greater part of our female seminaries and colleges are mere shams. They do not develop the mind; they do not train the muscles to hard work ; they do not discipline the observing powers to close application and vigorous research ; they do not harden the hands to the toil of thinking, nor strengthen the arms to battle with the difficulties of life, nor the problems of domestic economy. — ‘They are mere gilding shops, white-washing establishments, paint factories, where girls are polished to order with the -etiquette of boarding-school finish. We send our girls to these schools to be educated ; but educated for what? Why, nothing in particular, but to be educated because it is fashionable ; to go home and sit in the parlour, educated ladies; to talk about novels and poetry with the gentlemen that come in; to go into ecstasies over some boy’s last; to catch a professional husband ; it is to go over, not through some of the sciences, but do it because it is fashionable ; recite and write and go through all the forms of school training, just because it sounds well, and will give a lady a social position, not literary standing, or stability of character, intellectual influence, or dignity of thought and life; and go through it all and graduate with diploma in hand, at fourteen or sixteen years of age. Here again, women are cheated with a bauble. Little girls are told that they are educated at this tender age and to prove it are referred to their diplomas, announcing to the world that they have been through a regular course of study at such an institution. Only think of it—a finished education at 22 sixteen! Why the majority of our men cannot get ready for college until they are twenty-five. There they spend four years in hard study and the most vigorous mental discipline, delving in the deep mines of science and un- tombing the rich archives of history and human thought ; then study three years the masters of their professions. And even then they are but boys in thought and action, and must meet the hard discipline of active life before we award to them intellectual manhood. We compare these educated girls with these educated young men and wonder at the weakness of the female mind! The girls went to school because it was fashionable, the boys at the call of an honorable ambition. The girls studied to appear well in society ; the boys to breast life’s highway with honor and win laurels from the hand of the world in the duties of useful professions. The girls were stimulated by nothing that was great and noble in action; the boys were fired by all that can stir up human ambition. ‘True, the innate glory of cultivated minds was before them both, but that alone in our present sensuous life has seldom been found a sufficient stimulas to vigorous intellectual discipline. What education our girls do get should be thorough, practical and from proper motives. They must fill woman’s place and they ought to prepare for it as thoroughly as possible. They have an intellectual life to live and intellectual duties to perform. How poorly they will live that life and perform those duties with- out preparation. Many young women cannot attend school and enjoy the common routine of mental discipline; but they may read and study at home; they may cultivate their minds by the fireside; in the lecture room, in the i o's, ——ai ot 23 church, and in the intellectual circle.’ The world is full of good books and from them they may glean invalu- able treasures. Every young woman spends enough time in idle gossip and foolish flirtation to educate herself well. Schools are not necessary, they are only helps to education. Many great minds have been educated without them. ‘To educate is to learn to think, the way to learn to think is to practice thinking. “Practice makes perfect.” T'he archer practices with his bow, the artist with his brush or chisel, the writer with his pen, the mechanic with his tool, the lawyer with his brief. So the student should practice with his mind—practice thinking, reasoning, investigating, analysing, comparing, and illustrating. This is the practice our young female minds want; they do not think enough, they do not dig for ‘thought, search for ideas, investigate for truth, they are too light, frivolous and giddy. They will run by a great thought to trifle with a silly whim; they will leave a rich intellectual pursuit for a giddy party ; they will turn away from a mental feast to enjoy an idle gossip. I mean too many of them will. Having thus far remarked upon the close affinity existing between body and mind, [ cannot do better now, than give a few words of sound and practical advice to parents. From children spring men and women, and the parents have indeed a great responsibility and a heavy duty to perform, for the career of their child, mentally and physically, will in a great measure depend upon their wise administration. You all know the wonder and astonish- ment there is in a house among its small people when a baby is born, how they stare at the new arrival, with its red 24 face. Where does it come from? Some tell them it comes from the garden, from a certain kind of cabbage, and the doctor is often said to bring a new baby in his pocket, and many a time are his pockets slyly examined by the curious and inquisitive youngsters, in the hopes of finding another baby. But I'll tell you where all the babies come from ; they all come from God; His hand fashioned and made them; He breathed into their nostrils the breath of life—of His life. He said, Let this little child be, and it was. A child is a true creation, ofits soul certainly, and in a true sense its body too. And as our children came from Him, so they are going back to Him, and He lends them to us as keepsakes; we are to keep and care for them for His sake. What a strange and sacred thought it is! Children are God’s gifts to us, and it depends on our guiding of them, not only whether they are happy here, but whether they are happy hereafter in that great unchangeable eternity, into which you and I and all of us are fast going. I once asked a little girl, “ Who made you?” and she said, : holding up her apron as a measure, “ God made me that length and I growed the rest myself.” Now this is as you know, not quite true, for she could not grow one half-inch by herself. God makes us grow, as well as making us at first. But what I want you to fix in your minds is, that children come from God, and are returning to Him, and that you, and all who are parents have to answer to Him for the way we behave to our dear children—the kind of care we take of them. | Now, a child consists, like ourselves, of a body and a soul. Iam not going to say much about the guiding of the souls of children at present—but I may tell you that a a a 25 the soul, especially in children, depends much for its good and for its evil, for its happiness or its misery upon the kind of body it lives in: for the body is just the house that the soul dwells in; and you know that if a house be. uncomfortable, the tenant of it will be uncomfortable and out of sorts; if its windows let the rain and wind in, if the chimney smoke, if the house be damp and if there be a want of good air, then the people who live in it will be miserable enough; and if they have no coals and no water, and no meat and no beds, then you may be sure it will soon be left by its inhabitants. And go if you don’t do all you can to make your children’s bodies healthy and happy their souls will get miserable and cankered and useless, their tempers peevish; and if you don’t feed and clothe them rightly, then their poor little souls will leave their ill-used bodies—will be starved out of them; and many a man and woman have had their tempers, and their minds and hearts, made miseries to themselves and all about them, just from a want of care of their bodies when children. There is something very sad, and, in a true sense, very unnatural in an unhappy child. You and I—grown up people who have cares and have had sorrows and diff- culties and sins, may well be dull and sad sometimes ; it would be still sadder if we were not often so; but children should be always either laughing and playing, or eating and sleeping. Play is their business. You cannot think how much useful knowledge and how much valuable bodily exercise a child teaches itself in its play. Now I know how hard it is for many of you to get meat for your children and clothes for them, and bed and bedding 26 for them at night, and I know how you have to struggle for yourselves and them, and how difficult it often is for you to take all the care you would like to do of them, and you will believe me when I say, that it is a far greater thing, because a far harder thing for a poor struggling and. it may be weakly woman, in an humble station to bring up her children comfortably, than for those who are richer ; but still you may do a great deal of good at little cost, either of money or time or trouble. And it is well-earned pains ; it will bring you in 200 per cent. in real comfort, and profit and credit; and so you will, ] am sure listen good naturedly to me, when I go over some plain and simple things about the health of your children. To begin with their heads. You know the head contains the brain, which is the king of the body and commands all under him; and it depends on his being good or bad, whether his subjects—the legs, the arms and body and stomach, and that important organ the bowels are in good order or not. Now first of all keep the head cool. Nature has given it a night-cap of her own in the hair, and it is the best. And keep the head in healthy condition by a good scouring administered at least once every week. Then the lungs—the bellows that keep the fire of life burning—they are very busy in children, because a child is not like grown-up folk, merely keeping itself up. It is doing this, and growing too; and so it eats more, sleeps more, and breathes more in proportion than big folk. And to carry on all this business it must have fresh air and lots of it. So whenever it can be managed, a child should have a good while every day in the open air, and should have well-aired places to sleep in. ‘hen their night-gowns how. Tet ate eee > > © r a Pee | it em ~~ ety - ‘ “at iE Fon ee \s ; = By 5 ‘0 pn i os P i \ a s hi . + ‘ f = ’ hs . j pedi gd te th cate - meee z hiked Sebo ory a ed ae meaner Rise ye A adr on ; f : é eet pee a Fe A 7. tf i a enti ? ut) Sele ‘ : “t 4 ‘ =. eS ; ; > Mb nena? ae ee bet Y eae } 4 x +i 7 ay \ or ‘ f $ 8 ‘ a ne ; i ‘ h 4 SOME PHASES OF A WASTED LIFE. 1. Childhood spent in a gutter. 2. An unwholesome boyhood. 3. The golden time of manhood wasted in the public-house. 4, Penitence on the brink of eternity. Ge ee a ee TALENTS WASTED. Oy eos living. 2. In the ale-house. 3. A fallen ‘‘ hero.” 4, I e gi an “‘ gentlemanly ” dissipation. 6. A Saturday ni ight sketch, ee and Pee ovati va & public-house genius. 31 are best when long and made from flannel; and children should always be more warmly clad than grown-up people— cold kills them more easily. ‘Then there is the stomach, and as this is the kitchen of the great manufactory, it is almost always the first thing that goes wrong in children and generally as much from too much being put in as from its food beimg of an injurious kind. A baby for nine months after it is born should have almost nothing but its mother’s milk. This is God’s food, and it is the best and the cheapest too. - If the baby be healthy it should be weaned at nine or ten months ; and this should be done gradually, giving the baby a little gruel, or new milk and. water and sugar once a day for some time, so as to gradually wean it. This makes it easier for mother as well as baby. No child should get meat or hard things till it gets its teeth to chew them, and no baby should ever get a drop of whisky or any other intoxicating drink. Whisky to the soft tender stomach of an infant would be like pouring vitriol upon ours, it is a burning poison to its dear little body, as it may be a burning poison and a curse to its never-dying soul. As you value your children’s health of body and the salvation of their souls, never give them a drop of whisky ; and let mothers above all others beware of drinking when nursing. ‘The whisky passes from their stomachs into their milk and poisons their own child! This is a positive fact. And think of a drunken woman carrying and managing a child! I once saw, while passing up a public thoroughfare, a woman staggering along very drunk. She was carrying a child ; it was lying over her shoulder. I saw it slipping gradually back. Iran and cried out; but before I could get up, the poor little thing, smiling over its miserable 32 mother’s shoulder, fell down like a stone upon its head on the pavement ; it gave a gasp, turned up its blue eyes, — and had a convulsion and its soul was away to God, and its soft woeful little body lying dead, and its idiotic mother grinning and staggering over it, half seeing the dreadful truth, then forgetting it, and cursing and swearing. That was a sight! So much misery and wickedness and ruin. It was the young woman’s only child. When she came to herself, she became mad, and is to this day a drivelling idiot going about for ever seeking after her child, and cursing the woman who killed it. his is a true tale, too true. There is another practice which I must notice and that is giving laudanum to children to make them sleep, and keep them quiet, and for coughs, and windy pains. Now this is a most dangerous thing; I have known four drops to kill a child four months old, and ten drops one a year old. ‘The best rule, and one you should stick to, as under God’s eye, as well as His laws, is never to give laudanum to children. And while on this _ subject, I would also say a word upon the use of opium and laudanum among yourselves. I know this is far commoner among all classes than is thought. But I assure you, from much experience, that the drunkenness and stupefaction from the use of laudanum and opium is even worse than that from whisky. 'The one poisons and makes mad the body ; the other, the laudanum poisons the mind and makes it like an idiot’s. So in both matters beware ; death isin the cup, murder is in the cup, and poverty and the workhouse, and the gallows, and an awful future of pain 33 and misery—all are in the cup. ‘These are the wages the devil pays his servants with, for doing his work. But to go back tothe children. 'The fountain of life, the stomach, must be kept in good order. No sour apples or raw turnips, or carrots; no sweeties or tarts, and all that kind of abomination; no tea to draw the sides of their tender little stomachs together; no whisky to kill their digestion ; the less sugar and sweet things the better; the more milk and butter the better; and plenty of plain wholesome food, porridge and milk, bread and butter, potatoes and milk, and farinaceous food of every kind. As to the moral training of children, I need scarcely speak to you. What people want about these things is not knowledge, but the will to do what is right— what they know to be right, and the moral power to do it. Whatever you wish your child to be—be it yourself. If you wish it to be happy, healthy, sober, truthful, affec- tionate, honest, and godly, be yourself all these. If you wish it to be lazy, and sulky, and a liar, and a thief, and a drunkard, and a swearer, be yourself all these. As the old cock crows, the young cock learns. You will remember who said ‘Train up a child in the way he should go, and when he is old he will not depart from it.’ And you may, as a general rule, as soon expect to gather grapes from thorns and figs from thistles, as get good, healthy, happy children from diseased, lazy, and wicked parents. Be always frank and open with your children. Make them trust you and tell you all their secrets. Make them feel at ease with you, and make free with them. ‘There is no such good plaything for grown-up children like ourselves, It is wonderful what you can get them to do with a little o4 coaxing and fun. You all know this as well as I do, and you all practise it every day in your own families. One thing, however poor you are, you can give your children, and that 1s your prayers, and they are, if real and humble, worth more than silver or gold—more than food and clothing. And there is one thing you can always teach your child: you may not yourself know how to read or write and therefore you may not be able to teach your children how to do these things ; you may not know the names of the stars or their location, and may therefore not be able to tell them how far you are from the sun, or how big the moon is; nor be able to tell them the way to Jerusalem or Australia, but you may always be able to tell them of Him who made the stars and numbered them, and you may tell them the road to heaven. You may always teach them to pray. Some weeks ago, a doctor, a friend of mine went to see the mother of a little child. She was very dangerously ill. He went up to the nursery, and in the child’s bed saw some- thing raised up. ‘This was the little fellow under the bedclothes kneeling. The Dr. asked, “What are you domg?” “JT am praying God to make mamma better,’ said he. God likes these little prayers and these little people—for of such is the Kingdom of Heaven. ‘These are His little © ones, His lambs, and He hears their cry; and it is enough if they only lisp their prayers. ‘‘ Abba Father” is -all He needs ; and our prayers are never so truly prayers, as when they are most like children’s in simplicity, in directness, in perfect fulness of reliance. And in conclusion. Go home, and when you see the curly little polls on their pillows, sound asleep, pour out a blessing on them, and ask our eee sey HOW TO READ THE DISPOSITIONS OF CHILDREN. 1. Boy’s head—small perception and determination. 2. Boy’s head—large perception and determination. 3. Boy of the extreme Mental temperamenfé. 4. Boy of the Vital temperament. 5. Girl of a natural and childish disposition. 6. Precocious girl. 37 Saviour to make them His; and never forget what we began with, that they came from God and are going back to Him, and let the light of eternity fall upon them as they lie asleep, and may you resolve to dedicate them and your- selves to Him who died for them and for us all, and who was once Himself a little child and sucked the breasts of a woman, and who said that awful saying, “ Whosoever shall offend one of these little ones, it is better for him that a mill-stone were hanged about his neck and that he were drowned in the midst of the sea.” Then having thus shown the vast importance of keeping children in health and strength for the sake not only of their bodies, but their souls and minds also, we would append a few words concerning the temperaments and mental developments of children as illustrated by the accompanying plate of six heads. Above everything a child should havea practical education ; it should be taught to see. The more it sees, and understands the forms, and sizes, and distinctivenesses of surrounding objects, the more the perceptive faculties located above the eyes, as indicated in the cases of the two boys’ heads in figures 1 and 2 will be developed and brought out. It gives keen judgment, and while preventing us to a certain extent from being duped and deceived, must be characterized as absolutely essential to success in life. No man ever succeeded who had not the perceptive faculties largely developed. Now in the boy’s head shown in fig. 1, there is a thorough lack of these faculties. ‘The boy cannot sve, he cannot judge of things as they really are. He may have read a good deal, his imagination and spirituality are large, but he cannot calue things at their worth. Ue has had no sound education, 38 Don’t speak to children about cows, but take them into the green fields, and let them see the animal in question, and then instruct them by your knowledge of their habits and ways. In fig. 2 we have the head of a boy, who has his perceptive faculties well brought out. Of course these organs are never so large in boyhood as they are in manhood, but still the foundation of a sound, practical, and penetrating character cannot be laid at too early an age. | Now in training a boy, it is very necessary that his temperament, inherited from parentage, should be fully understood. The natures of all boys are not alike; con- sequently all boys cannot be dealt with alike. A remedy that might cure the strong blacksmith, would kill the feeble little tailor. We give in our plate illustrations, examples of two different temperaments in boys. Fig 3 shows the head of a boy of the eatreme mental temperament. Now this boy has a very large and active brain. The heads of such boys are mostly too large for their bodies ; consequently it is impossible to over-rate the value of encouraging the physical, in a boy of that nature. He may become very clever, he may become senior wrangler at twenty-five, and die before thirty. It is necessary for his success and use- fulness in after life that he should build vp as strong and sound a physical constitution, as free indulgence in exercise, sound food, sound sleep and fresh air will permit of. Do not encourage his reading and the exercise of his large imaginative brain, nothing will keep that back, in time to come. ‘Teach him to see and not to theorise so much, and when from the results of a careful physical training, he has become older and stronger, judicious study and zell directed labor, will fit him eminently for a mental pursuit, at which 39 he may"in years to come, attain the highest distinction. Fig. 4 is the head of a boy, who is predominantly of the vital temperament. Heisa boy possessed of strong animal ~ spirits and a strong physical constitution, he is naturally of a practical turn of mind. Now it is extremely improbable that a boy of this nature would ever, if left to his own inclinations, shut himself up in a room and pore and ponder over the mysteries of science. No, he wants the fresh air, he can never keep still a moment, and the outer world of life and action is the battle-field on which he may achieve fame. It would be a great mistake to make a boy of this temperament a clerk in a bank or warehouse, he would fall asleep over his work; never be thoroughly well and either be a miserable and unhappy drudge all his life, or con- tinually bringing disgrace upon himself and those belonging to him. The occupation of a builder, a traveller, a contractor, or any other active pursuit would undoubtedly suit him, and bring out his talents to advantage. In quitting this subject I would just say a few words upon precocious children. We hear some admiring mother on presenting her little daughter to a friend, say in ecstatic rapture, “She’s such an old fashioned little thing.” I would earnestly say, do not encourage precocity in children, don’t have old fashioned little boys or little girls. It shows that a naturally quick brain, inherited from parentage, has been encouraged and perverted, instead of having been repressed and left to a wholesome and natural growth. Real wisdom is only to be bought by years of study and experience, and is never found in babies. A mental disease encouraged by the ignorant is all that constitutes these very 40 old fashioned and precocious little children. Do not:spoil the baby character, it is beautiful and natural in its untutored innocence. To be lasting and sound, the body, as the character of the child should be a thing of slow growth. Now in figs..5.and° 6, we have the heads of two little girls both about thesame age, but mark the difference. One looks much older than the other because her features have formed before. their’ time. In fig. 5 we see the little baby-nose, we-see the little girl that like a crisp and beautiful rosebud has yet to unfold before its real charms are before us in all their chaste beauty. In fig. 6 we see already the pretty and expressive face of a much older girl. _The beautiful nose has already attained its shape, and the lips are finely and firmly cut. It is the face ofa precocious child, of premature — growth and therefore weak and not lasting. Do not force children, like hot-house plants, by a false and pernicious system of education, let a child enjoy and appreciate its simple pleasures of baby-play, because the time will. come and soon enough, when it will need all its vital force. and..natural vigour to meet and overcome the stern obstacles and trying vicissitudes which in this material world are the need. of all. Geo. Whitehead & Sons, Printers, New-st. and King-st., Huddersfield. _~ KEEP TO THE RIGHT,” OR, THE PATH THAT LEADS TO HAPPINESS. A DESCRIPTIVE PHRENOLOGICAL re OP URE BY HERR GUSTAVUS COHEN. Author of “ Sweethearts and Wives,” “Modern Judaism,” * Shams and Realities,” ‘‘ Health and Education,” “ Our Teachers on Trial,” &c., ke. Se eel PRICE THREEPENCE. ——— LONDON : GUSTAVUS COHEN, 59, GREAT RUSSELL STREET, BLOOMSBURY. “KEEP T0 THE RIGHT, OR, THE PATH THAT LEADS TO HAPPINESS. 'THE imagination of man is so great and so various in its ramifications and phases that multitudes of similes of the most eloquent kind have been used to illustrate the story of life. The Word of God speaks of the broad path that leads to destruction, and the narrow and difficult road that leads to salvation. Men of many callings—and espec- ially divines and poets—have spoken of life being like a river, leading to the mighty mysterious sea; but that simile is faulty, because we all hope for bliss at the end of the journey upon which we are bound, and the ocean offers no idea of permanent happiness—no rest—no ecstasy after the well-spent career of agood man. On the contrary, it speak s of terrible storms, cruel tempests, treacherous calms and general instability that often make it a terror to the vast majority of the people. Similes of this kind generally give rise to confusion in the minds of the masses. Perhaps the greatest allegory that the world has ever seen is totally misunderstood by the people. ‘Thousands of worthy persons have pored over John Bunyan’s “ Pilgrim’s Progress,” mightily interested with the adventures of good Master Christian, yet such readers never thoroughly understood that the whole ex- perience was a parable—a mere spiritual life that any thinking man might be conscious of—and not a series of splendid conquests over real enemies met in every-day life, poe 3 in a far-off time. The general failure of such allegories among the people has led me always to be perfectly plain in my illustrations of life, in pourtraying phases of good or evil character. ‘This care has led me to call life a journey— a journey from the cradle to the grave ; and my advice to everyone is, on that journey Keep to the Right. How are we to Keep to the Right ? I hear multitudes of people cry. Right is right, and there is no mistaking it. Were not your minds blunted by neglect and wrong training, little influence would be required to lead you into the right path. ‘The experience of every one of God’s creatures ought to be an onward and upward journey through the imnumerable difficulties of life to a state of happiness and perfect bliss. ‘Think of life’s journey as I place it before you now. Nothing ought to appal the human being who wishes to do right—who prays for God’s help to do what is pleasing in his sight. You begin life with the cradle; you end with the coffin, or the grave. And as you pass that journey between the cradle and the grave, so will your happiness or misery be. Death can have no sting if the life journey has been a wise and exemplary one. Keep to the Right and the journey will be pleasant, profitable and crowned with joy. Noman, woman or child can thoroughly accomplish such a journey unless they study themselves in the light that science has pro- vided for them. The ignorant may scoff, and the interested may revile at Phrenology and its sister sciences, but the day will come—if its morning has not already dawned— when it will be accepted as a trustworthy guide for every sphere in life, and the condition of the world will have improved when that dawn will have developed into glorious day. I hope my teachings will not be considered dry ; but I endeavour to be as frank and as plain as possible. I am 4 of the people, and to the people I speak. It is for the profit of the people, many of whom struggle in the dark, that I now propose to describe this path of life—how to walk it most successfully, so as to rest at the end of it com- placently and with a clear conscience. From the cradle to the grave, Keep to the Right. From childhood to manhood, Keep to the Right. From the family headship to the public citizenship, Keep to the Right. And as an example to all men, Keep to the Right. Women also must look to this, for a careless maiden never made a good matron; and bad mothers never brought up good children. ‘Therefore, they above all, should Keep to the Right, and lose no opportunity of learning how to be in the position thus indicated. In some great towns you will find the words, “ Keep to the Right” inscribed on the lamps, and on the corners of the streets. The object of the authorities in such communities is to facilitate locomotion and prevent confusion in passing on, and the consequent loss of temper, which I regret to say is often provocative of needless and disgusting oaths. My advice to Keep to the Right in life is to prevent difficulty in living happily and satisfactorily, to render obstruc- tion impossible for those who wish to get on, and to keep angry passions down on the journey, until my teaching brings those I guide to a delectable condition utterly devoid of misery, and filled with the light that cometh from God and his Son who died on Calvary. We start, as I have said, from the cradle, and we close at the grave. I am here to show you what comes from keeping to the right; and what must ensue to those who wander off to the left. So-called pleasure may lie in the latter direction, but the best of all pleasures, intellectual and spiritual pleasures, are experienced by those who— 4) Keep to the Right. If the parents and guardians ot young people wish them well in life they will endeavour to eradicate from their natures whatever may be likely to lead to the left—which in this lecture I will consider as synonymous with wrong—whilst they foster and develop all that tends to lead to the right in every sense of that word. The foundation of all Nature’s functions is Love. Love is supreme. Love is God. God is Love. If in early days children are trained to look on women with respect, in the fulness of time they will become very gentle and sympathetic to all people, and particularly devoted to the lovelier and weaker sex. ‘The man who treats a woman with real respect and reverence is seldom a bad man, and very often under good womanly guidance will prove a benefactor to society. This is only accomplished by the training that is right. If, at an early age, children are negligently or carelessly left to follow their own inclinations, their passions will increase, and they will experience con- siderable difficulty in checking them, and thus they may give rise to excesses ruinous both to body and soul. It is needless to demonstrate this more minutely. The streets of our great cities bear witness to the terrible consequences of the inordinate encouragement of certain faculties. Ladies also trust too much to their nurses. Their children often acquire prurient tastes in the nursery that end in early and dishonoured graves. Let parents watch vigilantly themselves. Let them keep right themselves, watching their offspring, and the latter will be more likely to pursue the right path in the journey of life. When you see two little children who are neighbours making love to each other, as they do every day, do not discourage them as a matter of course. Let them be 6 constant to the objects of their choice. Not for ultimate ends or for convenient marriages, but because by so doing you will render them less fickle, and tend to develop the organ of Constancy. If they are constant in childhood, when the more mature passion comes in manhood or womanhood, they will be able to exercise greater self-denial and mutual respect for each other, and the love that brought them together will end in a long and happy union, always providing that physical conditions prove favourable to marriage. No man or woman should bestow love where it is unlikely to be returned, and so training should be judicious, so that no inordinate passion may lead to a marriage that in the end will bring misery and wretchedness. Be just to those whom you are prompted to love, and that will lead to constancy. Fickleness and an inclination to be led astray by new faces will lead down to the path of destruction and misery on the Left. Constancy, or fidelity in Love, will keep you on the Right. The next turning on the Right is called Parental Love—a faculty which, correctly cultivated, will bring you unspeakable joy. You love your children and pets in- tensely, and this must bring you happiness or misery. It may bring you misery if you forget yourselves and idolize those pets, or if you spoil them. ‘Then, pampered and indulged, they will rule you instead of obeying your authority, and because you have not controlled them judi- ciously they may go to the Left, and their downfall will be a terrible blow to you—a blow bitter as death. Do not forget Him who said, “Suffer little children to come unto me,” but be careful not to count too much upon them, or, if they go wrong, you may also fall with them. Phrenology will teach you how to Keep to the Right in this respect too. 7 Advancing higher up in the development of the human brain we come to Friendship. Volumes might be written on this subject. ‘There have been philosophers who give Friendship a higher place than they accord to Love. One thing is perfectly certain, and that is, that the man or woman who is capable of being a good, staunch, and true friend is not likely to be a dangerous member of society. On the other hand, there have been persons—particularly among the gentler sex—whose friendship was unimpeach- able, and who yet were very degraded creatures, ‘This seeming paradox is easily explained. Friendship has been so strong that in support of that feeling one person has been known to make war upon the whole world, keeping rigidly true to a friend whose career was of the most guilty and blood-thirsty nature. You know the kind of friendship I mean—the friendship a cat has to the person whose hand feeds it. The owners hand will be purred over and licked, but strangers, worthy individuals, on approaching Master Tom, soon find out the worst part of the nature of the apparently friendly animal. Friendship, unperverted, ennobles mankind, and even the outlaw or criminal who practices it cannot be altogether beyond redemption. To cultivate this beautiful faculty, then, is to render easier the cultivation of ‘Truth. See the beacon light that blazes above you and read the lurid letters that light shows. Have you not seen them before, and have they not been worse than meaningless? In friendship, as well as in everything else, those words are significant for good. Keep to the Right. Be. warm-hearted, affectionate, devoted; make any sacrifice for your true friends, but first prove them, and be sure that they are worthy of your confidence. A false friend 8 before now has brought many a good man to grief, hurried many a man from the paths of happiness on the Right, to the byeways of despair, misery, and guilt on the left of the roadway of life. It is generous to be blind to many of our friends’ faults, but it is often criminal and destructive, as can be proved in almost every page of history the world has ever made. Feltham has well said: “The noblest part of a friend is an honest boldness in the notifying of errors. He that tells me of a fault, aiming at my good, I must think him wise and faithful—wise in spying that which I see not; faithful in plain admonishment, not tainted with flattery.” The flower of English chivalry sacrificed their all, and their lives when all else was gone for the sake of their friend and king, Charles the First. It would have been better had they proved their friendship by counselling him back from the path of destruction, but he, alas! infatuated, led in his turn by false friends, went on to destruction, and in falling, many good friends fell with him. Be kind to your friends; use the intellect God gave you to distinguish true friends from those who assume the mask of friendship for personal gain or for personal aggran- disement and ambition. Avoid them as you would a pestilence. I cannot ask you to compel every man who appears to be your friend to submit to the crucial test of a phrenological examination ; but I can show you that by the study of that science, and the natural culture consequent upon it, you may be in a position to unmask the false friend, the pretender, the vulture who would prey upon your vitals. Do not lightly and carelessly make friends, and do not refuse your sympathy and friendship to men who are yearning for your good feeling, and to whom friendship means courage to face the difficulties of life. Many a good soul has gone down the dark abyss to the left because it was solitary and 9 unguided, but which might by the kindly assistance of a true friend have kept to the right. Keep to the Right, my friends. Just think of that word ‘ Right, and you never can make a friend of one that is wrong in principle and in practice. Never make a friend of a man, or woman either, who is mean. Other people will “ tar you with the same brush,” and you will unconsciously be led into the evils of paltry and mean people who may claim you as a friend if you, without reason, become attached tothem. Generous In your own nature, you may make light of their peccadilloes, and by and bye their influence will be leading you away from the right to the wrong paths, and you: may thus glide slowly and imperceptibly into habits of meanness yourself. No real friend would ever ask you to do any thing derogatory to the true dignity of manhood, so therefore dismiss false friendship from your minds and believe only in those who will admonish you for your errors, love you for the good that is struggling for life in you, cling to you in the hour of adversity and not desert you when the world begins to frown. During the stupendous struggle between the Northern and Southern States of America, nothing became more apparent than the great proof of patriotism to be seen on every hand. People did not fight so much for certain things, but fora principle. The North fought for the Union —the United States one and indivisible—the luxurious and wealthy South for the sovereign independence of each State, and the maintenance of slavery. It is not my intention or province to tell you how this came about— volumes would be required to do so—but I may just hint that the Southern aristocrats were for centuries imbued with the old French and English ideas of monarchical grandeur, and prerogative to rule unquestioned over their 10 inferiors, the negroes. Well I am not going to enlarge on this, The people, ‘north and south, were citizens of a comparatively new country, and so were proportionately proud. ‘hey had done “big things,’ and in God’s good time they will do more grand things to shew what humanity untrammelled by tradition can do. Above all they were patriotic. In the Northern cities, merchants left their counting houses to shoulder the musket voluntarily as private soldiers. In the South the luxuriously-bred ladies, after giving up their jewellery and diamonds for the cause, tore up their linen clothes for bandages for the wounded, and then went and nursed them. The gold and silver family plate in the best parts of Virginia and Maryland, went to the smelting pot to enable mistaken men to carry on an iniquitous war. All this arose from a grand feeling, the Love of Home. Nothing could illustrate my views on this better than the American war, and, having said so much, perhaps you will allow me to explain how, in con- nection with such an admirable emotion, it is not altogether easy to Keep to the Right. It was overdone; but then, as we must all admit, human nature is not perfect. Were, however, the teachings of Phrenology observed there would be few, if any, wars. The Americans of North and South would have seen that the true love of country would have been best advanced by agreeing to peace. But, committed to war, it must be admitted that they fought nobly, and it would have been well for the human race if every war had had such a good cause to advance—namely, unity and power as one great homogeneous nation. Love of Home, which implies love of country, ought to be encouraged; but still not permitted to become an all-absorbing passion. The great path that leads to the glory of the God of the universe must be trodden with 1] thoughts of eternal justice ever present, People may love home too much. ‘They may set their minds on enlarging that home and beautifying it until they begin to look with envious eyes upon the possessions of their neigh- bours. By all means provide for the future, but do not acquire wealth and great possessions at the expense of your neighbours, or a curse will cling to you and yours; and this holds good with nations as well as families. T'ake the history of Russia, for instance. The Dukes of Muscovy turned their eyes upon Finland, and Finland was torn from the rightful owners. ‘lo the Hast, they looked upon T'artary, and so they began a course of robbery, rapine and murder, in that direction, that has never ceased. Intoxicated with their success, they fixed their eyes upon the great kingdom of Poland, and i¢ fell a prey to the surrounding wolves. What is the condition of Russia now, and what has been the fate of the despoilers of the people? Nihilism is secretly so powerful in Russia that the Emperor has been guarded like a prisoner since the tragedy that immolated his father upon an altar not more of martyrdom than of retribution. I do not excuse the murderous action, but evil begets evil, and this shows how great is the necessity to Keep to the Right. It is as sinful to hanker after your neighbour's house as it is to covet his wife, and so, my friends, beware how you wish to add wrongfully to your possessions, for the avenger is behind—a terrible Nemesis that infallibly overtakes those who go wrong. Keep to the Right, and you may be sure, in the end matters will right themselves. In such circumstances it is best to be on the safe side of the road with the eyes of faith steadfastly fixed upon the light at the end of the path of life—the light which you must attain if you follow the teachings of the Son of God—and 12 that light will be found to be the reflection of the throne of the great God Himself, whom we all ought to worship in spirit and in truth. Before leaving this faculty of Love of Home let me point out the evil of lack of patriotism. Many people snarl and cry, “I mind my own business; let everyone else mind theirs.” Selfishness! My friends, that will lead you down to the lowest depths of the network of evil paths to the Left. Love your home, but remember that whatever God hath given to you is in trust for your family, for your fellow-men, and for the great community of which you form an infinitesimal atom. The faculty that next commands my notice is Concen- tration. “What thou hast to do, do well” is a precept every one ought to obey. Men who give their minds to their occupation steadily and persistently are those who excel in business. What you have to avoid, however, is giving yourselves altogether up to one pursuit and being peevish at interruption. Some people left to have their own way will bore their friends with their particular fancies and hobbies; but, on the other hand, where this faculty is small people become shiftless, restless, unsettled. You know the kind of people I mean. They will go to the extreme right or the extreme left and in a few moments are back again. They choose a trade or profession, but tire of it in a few days, To keep to the right you must be steady, persevering, thoughtful. You can with equanimity receive the inter- ruptions of your friends and the busy-bodies; but, thoroughly convinced in your well-balanced mind, you pursue the tenor of your way to ultimate success and happiness. Thousands of well-intentioned people come to grief and destruction in this world every day from lack of Concentration—they fall aside to the left of the great path 13 of life, leaving the honours of the fight. to those who Keep to the Right. We now come to the consideration of what is called Vitativeness—Love of Life. You find this in every man, woman and child well developed, and the great multitudes have such a horror of death that often life loses all enjoy- ment, and occupations are neglected. The greatest con- solation to man is work—good, earnest work. Occupation prevents him from dwelling upon the end in morose and gloomy meditation. Here comes the value of true faith, hope, and genuine religion. With that in your souls you can look forward on the broad white roadway of life to the ineffable happiness that awaits you at the end. If disease assails you, you battle against it, and often conquer; but if this faculty is neglected you become careless of life and only value existence that you may gratify other faculties. You should be taught the value of life— the beauty of all our material surroundings—the goodness of God, and the greatness of the reward to those who live a good and useful life. Think of these things and follow the advice of those who have studied this subject for you, and you will enjoy the glorious progress on the sunny side of the road of life, which only ends at the foot of the throne of the Almighty. We advance a little farther on the high- way and we find what has long been called Combativeness, but which we more compactly term Force. This is a grand faculty if rightly used. Armed with this you are ready for any fate. You fear nothing and nobody; you become one of the great heroes of the country you belong to if circumstances call upon you to act for the public good. If well trained you can coolly hold your own in argument or in combat. The danger on the one hand is, that you will be rushing into reckless positions if you have not cautiousness 14 fully developed, and if not under moral training and Influence you might become quarrelsome, desperate and dangerous. In youth you see bold men drink large measures and you follow their example until you mix with bad char- acters and in the end become a bully. On the other hand, — if you are not blessed with this faculty, you permit people to tyrannise over you; you cannot say ‘no’ and you have not the ‘pluck’—to use an expressive English word—to protect yourselves or those who look to you for protection. The science of Phrenology will guard from danger on one side or the other. If the faculty is small you should learn how to cultivate it. No being is more despicable in the eyes of a woman than the man who earns the epithet of coward. Follow the guidance this science can give you and you will march on the battle field of life an honoured man, a con- fessed hero, and one whom the world will point at and say: He always Kept to the Right. ? “ Executiveness” means that you are full of energy, resolute in all your endeavours. Its perversion, however, often leads to what is called ‘temper,’ and you will be unscrupulous in the means you use to sweep away obnoxious opposition to anything you hope to accomplish. In connec- tion with this faculty, men—and women most of all—ought to be careful to conquer themselves, because anger encouraged leads to ungovernable rage, and all the world knows what terrible sins have been committed in rage. If you wish to Keep to the Right in life, you can be forcible, determined, and justly indignant when aroused, but you must not be vindictive, cruel, or unforgiving. You may be sarcastic to those who revile you, but you should not injure them. When resorting to force, it should be only because justice tells you that a lesson is needed, Be temperate and firm, and 15 your journey through life will be comparatively easy and superlatively successful. Volumes could be written on the use and abuse of Appetite. Avoid excesses at the table, whether of eating or drinking, and you will be on the right path to health and through health to happiness. Acquisitiveness is one of the most dangerous of faculties when abused. It cannot be satisfied. Some people can see nothing they do not covet. Not many years ago when this faculty was seen to be very common among the aristocracy, a new word was invented for theft; . this was called Kleptomania. If a costermonger stole a watch, that was called theft and the ruffian was punished accordingly ; but if a man of good birth “appropriated” a diamond ring, it was simply a fashionable failing, was called Kleptomania, and the interesting individual was given over to the care of his friends. His training in youth ought to have been the first care of his friends. An inordinate desire to posses other people’s wealth is caused by the lack of training, and is exactly the same in the breasts of the peasant and the peer. Acquisitiveness allied to Secretive- ness and Force, may and does lead men to theft; when caught in the act and resisted they fight, and so the robber becomes a murderer and the gallows is his doom. If you wish to Keep to the Right, be industrious, take good care of what you get, value property for its uses. Don’t be mean and avaricious; be ready to help the needy and your friends. Do not recklessly impoverish yourself, but do what you can for the glory of God, and the benefit of your fellows, and your portion. will be with Him at the end of the journey of life. Secretiveness is one of the faculties that, badly used, lead to destruction. You restrain your feelings and evade 16 scrutiny. You become guarded, shrewd, and mysterious. With small Conscientiousness men become tricky, deceptive, double-dealing, and untrustworthy, and with large Acquis- itiveness will cheat, lie, and falsify. If you wish to Keep to the Right, be open and frank, but still be able to keep a secret. It is right on occasion that you should be able to keep secret your emotions, and your plans well hidden, but do not be cunning and sly, and the sunny side, the right side will be yours. Cautiousness is a great virtue—but you may be too cautious and worry yourselves. Men live in perpetual fear of impending evil, and become timid, cowardly, and easily © thrown into a panic. They put off from day to day what they ought to do, fearing that they may be doing wrongly, and the end is loss and misery. ‘Tio succeed in life men should be prudent, thoughtful, and never put off till to- morrow the duty belonging to to-day. Be not suspicious, but judiciously cautious and not timid. Never lose your head under excitement, and you will be generally safe, and work well up to your plans. Do not be too easily carried away by the praise or blame of your neighbours. You will be miserable if every adverse opinion weighs with you, and people will call you vain and foolish if you live upon public applause. Value the good opinion of wise men, but do not bow and cringe to the loud-mouthed, empty-brained simpletons, who are ever ready to assert themselves in most crowds. If you deserve correction, be brave enough to listen to it meekly. Try to be a good decorous member of society, courteous, but neither obsequious nor sycophantic. Be ambitious in good works, and toil incessantly for good. Look, above all, for God’s approbation, and you will be found among those who Keep to the Right on the journey of life. 17 In Dignity bear yourself boldly, but not intrusively. Do not be imperious and stiff-necked. Since you are ambitious—and ambition is often a virtue—you should avoid being conceited, pompous, or overbearing. Men should stoop to conquer, but not too low. It is in accordance with the dignity of man to toil assiduously for position and respect, but not for the imperious show of power which too often accompanies gratified ambition. All men should be inclined to follow good advice and those who can give it. Respect yourselves and serve God and your path will be on the Right. It is needless for me to go into particulars here of the numerous elements that go to make up Firmness and Con- scientiousness. Be decided and persevering after good, and you will never degenerate into obstinate pig-headedness. After mature consideration alter opinions wrongly formed. Caution may make you irresolute, but cultivate Conscien- tiousness, and you cannot be turned from what you think Truth and Right require of you. A man who is firm can be more easily persuaded than driven. Conscientiousness requires a treatise for itself. Itis the essence of the soul and the divine law that guides us all and blames us for every shortcoming. It tells you to be just, honest and upright. Conscience will tell you when you yield to stronger natures for the sake of convenience and expediency. This is the faculty that keeps you to the Right, and when it is dormant within you, or weak or over-powered, you are on the wrong side of the way, and may not see the face of Him who brings joy and true happiness to the souls of men. In four words, the meaning of Conscientiousness is— Keep to the Right. : Hope is the faculty that makes a life of difficulties tolerable. If men are sanguine the light of hope will carry 18 them bravely on through many dark passages. The economy of life is too much confined to speculation, and consequently great expectations seldom are realised. A celebrated French philosopher says, “It is the unexpected that happens.” Therefore, in our pursuit of happiness we ought not to be mordinate in our aspirations, and dis- appointments will be the fewer. Keep Hope in healthy bounds, and work well for the end which leads to happi- ness, and in the consummation so devoutly to be wished the amount of bliss may far transcend anything that could be dreamt of. ‘That, my friends, will be the nature of the spiritual reward that will be ours if we only hope on and Keep to the Right. The Higher Sentiments are open to much abuse. Out of Spirituality grows a false spiritualism—grovelling super- stition—fortune tellmg—absurd prophecies and religious fanaticism. Listen to the voice of reason, which is eloquent in all God’s works, and with faith in His unalterable good- ness you will find yourselves on the broad, illuminated path of life bearing the legend that never fails—Keep to the Right. Veneration takes you in spirit to the footstool of God Himself. All that is good is God’s, and as His receives and deserves your worship. Respect the good, the aged, and the really great personages of the world. You cannot give too much homage to the Maker of the Universe, but in your devotion you may neglect other duties—chief among which we may, in view of the many secluded religious societies, mention the neglect of health and healthful exercises. Be joyful, energetic, industrious, and conscien- tious, and you will find that you are successful in keeping to the Right. 19 In the view of universal Kindness, the advice ‘‘ Be just before you are generous” is a maxim that ought to be studied. In the path of life you will find multitudes to excite your pity, and it is a good work to assist those who need it, but it is not always prudent to impoverish your- selves to satisfy the wants of others. Necessity, it has been said, makes some men steal, and poverty may often prevent the best of people from keeping to the Right. Construction is a very useful faculty. Encouraged with judgment and ingenuity it may make a great inventor of you, but followed too assiduously and too exclusively you may become a monomaniac, and keep following a phantom which will blind you to the true path of happi- ness. Ideality, though often extremely valuable, is also a dangerous possession, and those who have the faculty require very careful training. The love of beauty in nature and in art leads to cultivation of taste and refine- ment. This, immoderately cultivated, may lead to unreal and useless attainments, to the neglect of the serious duties of life; so that phrenology furnishes an excellent guide that can keep people to the Right. Sublimity is the appreciation and admiration of all that is grand in nature. People blessed with this faculty often live and walk through life on stilts, as it were. The faculty, however, is elevating, as no one can view the beauty and grandeur of God’s works without being moved to belief in Him and His infinite power, majesty, and goodness. Imitation, it is said, is the sincerest form of flattery. If you imitate what is good in life you must be on the road that leads to the Right. 20 Mirthfulness is a very commendable faculty and makes the journey of life bright and happy, lightening the burdens we all have to carry, and relieving the minds of those who are apt to become gloomy from brooding over mis- fortunes. “Laugh and grow fat,” is a time-honoured saying ; but too frequently the people who grow fat upon laughter find pleasure in ridiculing their neighbours, and so the abuse of a good faculty ought to be discouraged, because it may lead to consequences that will render it a difficult matter to Keep to the Right in the onward march after the happiness that is not ephemeral like laughter, but lasting as the rock of ages. The eyes are called ‘the windows of the soul,” and those who use these organs as they ought to be used will find the journey of life much simplified, and’ the difficulty of keeping to the right much lessened. It is one thing to see, and another to observe. It is through the eyes principally that man must learn, and the intellectual faculties cannot be well trained unless due regard is given to the channel of light provided by the eye, and the other channels which go to make up the complement of the senses. | Observation is the intellectual faculty without which you cannot go through life successfully. You may be very successful if very minute in your observations, but you may abuse this faculty and get into trouble if you become obtrusive and anxious to pry into other people’s affairs. Keep to the Right, and that will make you sympathetic for the good of yourself and the community, and your teaching may lead others, from your research, to follow the sunny side of the road. I have said already that through this faculty all the other organs of intellect thrive. 21 T'o succeed in life you must be able to remember and “sum up” so to speak, what you see. Form will teach you to remember shapes and forms of objects, and this makes one of the chief ingredients to memory, which is one of the great boons nature has blessed us with. If you desire to do good you will avoid the rock upon which you have before suffered shipwreck. If you wish to Keep to the Right, this faculty will enable you to remember the evil faces who in times gone by have lured you on to loss and sorrow. It will enable you to appreciate things of beautiful form such as statues, pictures, and other matters of a similar nature. Size is an organ of great service to most people. From sight you may foster this faculty until your guesses to magnitude will approach perfection. In connection with building houses, ships, and, in fact, with most of the mechanical callings, this faculty leads men to continue on the successful path which goes to make up the grand scheme of life. People who do not study Phrenology are guilty ofmany crimes unknowingly. It is not only that they put round boys in square holes, but they go on in a happy-go-lucky way that is utterly ruinous to their children ; and unnecess- arily so, because the right callmg would cause as little expense and trouble as the wrong one. People blessed with the faculty or organ of Weight, are sure-footed and seldom stumble or fall. Only such men should become sailors, painters, slaters, or builders. This faculty is necessary to those who wish to excel as hunters and great riders. In skating, swimming, and shooting, and, in fact, in all games of skill, weight is invaluable. You who practice this become graceful in gait and in attitude, and with little trouble you may become expert on the tight rope, or in balancing poles 22 and other like pastimes. The abuse of this ability we would consider to be giving all the attention of life to acrobatic and gymnastic sports. However, you must cultivate every organ fairly or you will find a difficulty in keeping to the right even in the small things of life. Perception of Colour is a gift that is a great one. Without it and Form the world of art would not be known. This is one of the special faculties that require great care in training, as its absence may mean much loss of enjoy- ment and danger to hundreds on sea and land, where the safety of many lives hourly depends upon the quick recognition of the colour of lights. Of late, collisions at sea have become common. How if the look-out man in one terrible case was colour blind? It has been proved in one great railway accident that both engine-driver and signalman could not distinguish blue from red. If colour is not cultivated what will become of the ladies? Charming costumes depend so much on the tasteful contrasting of colours. Next we come to Order, which, when small, is the cause of more misery in life than most of the other faculties. People who are the opposite of neat cannot get on in the world, and-are badgered from pillar to post, from inability to arrange things, until they die unheeded in the workhouse or the streets. Mothers, cultivate order in your households, or it will be impossible for your children to Keep to the Right. Calculation is the science of numbers, and ought to be fostered, for it is needful to success in life. Locality will lead you to see the world and remember what you have seen. You will never lose your way in forest or city if this faculty is well developed. = 23 Eventuality is of a kindred nature, and will aid your memory of one thing by the conjuration of another. It will force you into the search for information, and if you neglect it your memory will be confused and of no value to yourself or to others. Time helps you to note the lapse of the “ enemy” very accurately, and is very necessary if you want to Keep to the Right. The value of Time has never yet been thoroughly solved. ) Tune opens the door to no end of entrancing enjoy- ments, and with a good development of Imitation, Constructiveness, Ideality, and Time may make you a fine performer, or with Ideality, Causality, and Comparison a great composer. Language explains itself in the sense of copiousness of expression, and fluency and correctness, whether in reading or writing. You will have good verbal memory, and learn languages readily. Causality makes a man original—a good planner with a quick perception of the relations of cause and effect. Reason is predominant in everything when well trained, but the danger lies in too much philosophy and unprac- tical theory. Comparison gives men great powers of analysis— ability to reason by analogy—and enables them to trace out the relations between the known and the unknown. This, with Individuality, Eventuality, and Causality well developed will manifest great capacity for making discoveries and. a passion for analytical investigations most useful to professors of Phrenology. Intuition makes a man a natural Physiognomist and discerner of character, forming correct estimates of the disposition and moral condition of those he meets, par- 24 ticularly if the people be of the opposite sex ; and Geniality makes him bland, winning, and persuasive, ae la to please generally. Thus rudely and imperfectly I have placed before you sketches of the organs God has gifted you with. If you neglect them you do not do your duty in life, and happiness cannot be yours. If you wish to Keep to the Right, consult those who have made this great life-road a study, and they will help you on until, under the blessing of the Son of God who came into the world as an example to men, you will finish up the great journey in the light of the Father’s countenance, and in the fulness of the bliss of those who enjoy the reward given to them that honour the Lord and fulfil his commandments. In all his precepts and commands one spirit prevails, and that spirit can best be imterpreted by the words, KEEP TO THE RIGHT. Geo. Whitehead and Sons, Printers, New-street and King-street, Huddersfield, Pe OUIONS: FL Wecture Gustavus Cohen, AUTHOR OF “The Tree of Life,’ ‘Health and Education,’ ‘Sweethearts, and how to Read their Characters,’ ‘Our Teachers on Trial, “Keep to the Right,’ ‘ Modern Judaism,’ Shams and Realities,” ‘Talents Wasted,’ &c. ILLUSTRATED WITH FULL-PAGE ORIGINAL DRAWINGS BY Pel Bid CN, PRICE THREEPENCE, [ENTERED At STATIONERS HALL.] LONDON: GUSTAVUS COHEN, 59, GREAT RUSSELL STREET, BLOoMSbuURY- MANCHESTER: JOHN HEYwoop, DEANSGATE. ino li 1©) NS. My object in writing this pamphlet is not to enter minutely into the millinery criticism of the past and present, or to become eloquent upon the subject of tailoring in comparing the cut of the Regent Street dandy’s coat with that of the Whitechapel cad. This is essentially an age of fashion. An age when the shallow and empty idol of fashion 1s worshipped by countless thousands in high and low degree. When sincerity, modesty, truth, and even Nature herself are forsaken in pursuit of a bauble which can only bring dissatis- faction and the grief of body and soul upon those who may have been said to have sacrificed their lives to its merciless tyranny. Fashion might not inaptly be apostrophized in these terms: “QO Fashion! how thou art dwarfing the intellect and eating out the heart of our people! Genlus is dying on thy luxurious altar ; and what a sacrifice! Talent is withering into weakness in thy voluptuous gaze. Virtue gives up the ghost at thy smile. Our youth are chasing after thee as a wanton in disguise. Our young women are the victims of thine all-greedy lust. And still thou art not satisfied, but like the devouring grave criest for more! Where shall we get the strong women of the next generation—the women who will live for principle—whose commanding virtues shall be a tower of strength—-whose wisdom shall be a poem of prophecy, and whose love a hymn of praise > 4 Who will be the mothers of genius and wisdom, of the manhood and womanhood that shall redeem mankind? Oh, not from thee, all degenerating Fashion! shall we get them. Thy reign is the blast of womanly virtue and manly strength. Thou art the precursor of destruction. Thou dost intoxicate, bewilder, and make mad the nations whom thou would’st destroy. ‘Thou dost lead to dazzle, and delude to ruin. Avaunt, thou grand sycophant of the nineteenth century, thou vile usurper of the people’s throne !” Then having discovered what a terrible influence Fashion, in any of its various phases, exercises upon the humanity of all nations, let us try and ascertain the root of this greatest of evils. Unfortunately, to do that we have to go down to babyhood and innocent childhood. How, in the vanity of her own heart, the fashionable mother will deck out her little daughter in tawdry finery. How she will place her before the looking-glass, with ‘‘turn round this way, my dear,” and then “that way,” until the germ of pride takes root in the baby-heart, and grows in strength as the girl grows in bodily development ; an evil serpent which she has nurtured in her own breast, and which shall, after great suffering, at length destroy her. And what is it these women sacrifice at the shrine of Fashion? ‘They sacrifice taste and comfort, time and money, health and happiness, character and life on this graceless and godless altar. What shopping! What trimming! What sewing and stuffing and padding! What bowing and scraping! What simpering and oiling and scenting! What cooking and spicing and preserving! What eating and sipping and drinking! What wasting and lying and cheating! What gossipping, slandering and abusing! What forging, straining and over-reaching ! What miserable time-serving and eye-serving, at the expense THE “SPOILT . CHILD.” 1.—Vanity fostered ly a foolish mother. 2,—At Home. 3.—In the Streets. 4.—'' Methought I dwelt in silver halls,” of all that is pure and noble in the human heart and life, are resorted to, to keep pace with the changing moods of Fashion. What is there in our highly-civilized life that escapes the palsying touch of Fashion? Dress, what is it ? Fashion from head to foot. No matter if it outrages all physiology, puts bands around the lungs, gauze on the feet, and hangs multitudinous skirts upon the most vital and yielding portions of the female system. What of all that? Fashion is superior to health and life. What if it shrivel a woman into a mummy, and fade her into a ghost, and plant on her vitals the never-dying worm of consumption! What is beauty and physical womanhood to Fashion? Who would not rather fade at twenty-five, and die at thirty, than be out of the Fashion? But so serious a subject cannot be passed without further comment ; for Is it not upon the present girls, the future mothers of the coming generation, that the greatness and moral worth of England, and indeed of every other nation, will depend? And_ shall we allow young girls thus to sacrifice themselves, their offspring and their country, to an ignorant and sinful form of Fashion? In glancing at a modern lady’s apparel, we may be struck by numerous things which are not only outwardly hideous, but palpably against the laws of health and nature Who could for a moment suppose that the high-heeled shoes and boots, with the heel radiating its narrowsurface towards the centre of the sole, could enhance beauty of form or facilitate physical action? The result is, that the whole equilibrium of the body is thrown out of focus, producing lateral curvature of the spine, and invariably rendering the right shoulder higher than the left. May not this hideous practice explain to us how it is that we see so many girls more or less round- shouldered and unsightly? But though this hideous custom ~ ~ & produces injury and deformity, we must not forget to touch upon the still more pernicious system of tight-lacing, so persistently indulged in by girls and women of all ages. As it affects and materially injures the most important functions of the vital system, it shortens life, and has, in severe cases, — been known to end in the sudden death of its victims. By comparing the magnificent outline of the Venus of Milo with the revolting ugliness of a particularly spider-waisted body, and the contrast must indeed be astonishing to all, no matter what their pretensions may be.* By all anatomists this statue is considered the very type of female grace and beauty, and for this simple reason, that it represents truth- fully the natural female form in its highest perfection. ‘Tight- lacing completely alters the shape of the ribs, and by driving them inwards affects most seriously the very organs upon which we rely every moment of our lives, The distortion produced by tight stays dislodges, and has even been known to divide, the stomach; it compresses the lungs, and conse- quently restricts the breathing power, undermining the whole constitution. It also displaces the liver, which perhaps suffers most. Its surface is sometimes deeply indented by the ribs—sometimes, indeed, it is driven downwards so as to leave in great part the shelter of the ribs. It has even been found so low down in the abdominal cavity as to be resting upon the haunch-bone. How, then, can digestion be properly executed, when both stomach and liver are treated in this cruel manner? While I am on the subject of female dress, I may as well say that the tendency of the present fashicns appears to be to restrain the free movement of almost every part of the body. The tight cloaks and bodices pin the arms down to the * See Plate on Title Page. 9 Dy = cy / TIGHT-LACING. Fic. 1.—The ribs ofa girl, 21 years of a ge, deforméd by tight-lacing ending in her death at that age (From Réediger’s Museu‘n). Fic. 2.—The ribs of a girl in their normal state. If already compressed chests, whilst the skirt of the dress is so tightly tied behind the knees, that only a very limited degree of movement is allowed at the hip-joints. | With chest, arms and legs bound up in this manner, like Egyptian mummies in their swathing bands, or fowls trussed for the table, the only parts of the body which can move freely are the head and the lower jaw. How can women expect to be healthy when they neglect one of Nature’s great laws, viz., free exercise ? But I fancy I hear you say, “Is this not too sweeping a condemnation? Itis only acertain proportion of the sex which lace tightly and wear such apparel.” I am quite willing to erant this; but there are very few women, indeed, who dis- pense with stays altogether, and however loosely they may be applied, they give an artificial support to the spine, and thus detract from its inherent strength. Stays act exactly in the same way as a prop to a tree. It is a well-known fact that whenever a tree becomes accustomed to the sup- port of a prop, it generally ceases to take strong hold upon the ground with its roots; it, in fact, relies upon the prop for its support. In like manner the stays weaken the spine. if a corset must be worn, then let it be one with no bones, but composed of soft material quilted or corded. Well then, now that we have reviewed somewhat of the price paid for Fashion, let us see what Fashion itself amounts to. Is one really more respected, more beloved, more received into the arms of the good, more caressed by the worthy, for being fashionable? I think not. ‘The best and most beloved men and women that have ever lived have been far from the votaries of fashion. They have lived with little thought and little conformity to the demands of this prince of weak minds. They have rather asked what was right, what was best, than what was fashionable. Conformity 1 UP to fashion tends rather to disgust than respect. Deep down in the hearts of all people there is a sense of the hollowness of Fashion, and a just loathing of its pretension and show. Even its votaries secretly despise it, and obey its dictates only because they think they must. ‘They know its baseness better than we can tell them. ‘True, they do not fully realize its sinfulness, nor wholly appreciate its evils. But its hollowness and falseness they feel at times most keenly. Else why their perpetual unrest, their longing, dissatisfied condition of mind? Oh, if we could pull off the false glitter that lays like a gorgeous mantle over the fashionable world, we should see such an aching void, such a palpitating heart of woe, as would make the very stones cry out for sympathy. Look at a fashionable woman—one woman, a poor weak mortal, apprenticed to earth to learn the work of the skies, pupilled here to be schooled in the great lessons of beauty and goodness written on all the outward universe, and taught by the constant voice of God in the soul in its best experiences ; see such a woman fretting herself well nigh to death in chasing the butterfly delusions of Fashion, seeing them fade in her hands as fast as she grasps them; starving her soul and dwarfing her mind in the pursuit of such phantoms, enfeebling her body, irritating her nerves, breaking down her constitution, fading in early womanhood, and dying ere her years are half lived; what object is more sorrowful or has higher claims upon our pity? We think it sad when a woman is crushed by neglect or abuse, by the hand of poverty, by hard toil, or the harder fate of a consuming death at the hands of a false or brutal companion. But really why is it sadder than to die by inches on the guillotine of Fashion? ‘The results are the same in either case. Abused women generally outlive fashionable ones. Crushed and careworn women see the THE VICTIMS OF FASHIONABLE LIFE. 1.—Alderman Sherrybibber’s sufferings are really awful. 2.—The belle of, the evening as seen on the following morning. 3.—Outraged nature not so easily reconciled. ee eon becomes fashionable. 5.—Veterans and survivors from the campaign of ashion. Cs pampered daughters of Fashion wither and die around them, and wonder why death in kindness does not come to take them away instead. The reason is plain. Fashion kills ‘more women than toil and sorrow. Obedience to fashion is a greater transgression of the laws of woman’s nature, a greater injury to her physical and mental constitution, than ‘the hardships of poverty and neglect. ‘The slave-woman at her task will live and grow old, and see two or three generations of her mistresses fade and pass away. ‘The washerwoman, with scarce a ray of hope to cheer her in her toils, will live to see her fashionable sisters all die around her. The kitchenmaid is hearty and strong, when her mistress has to be nursed like a sick baby. It is asad truth, that fashion-pampered women are almost ‘worthless for all the great ends of human life. They have but little force of character; they have still less power of ‘moral will, and quite as little physical energy. ‘They live for ‘no great purpose in life; they accomplish no worthy ends. They are only doll-forms in the hands of milliners and servants, to be dressed and fed to order. ‘They dress nobody, ‘they feed nobody, they instruct nobody, they bless nobody, and save nobody! ‘They write no books ; they set no rich examples of virtue and womanly life. If they rear children, © servants and nurses do it all, save to conceive and give them ‘birth. And when reared, what are they ? What do they even amount to, but weakly scions of the old stock? Who ever heard of a fashionable woman’s child exhibiting any virtue or power of mind for which it became eminent ? Read the biographies of our great and good men and women. Not one of them had a fashionable mother. ‘They nearly all ‘sprung from strong-minded women, who had about as little ‘to do with Fashion as with the changing clouds, I have 16 given considerable attention to this fact. It is worthy of the deepest thoughtfulness. Oh! it is a solemn fact that we transmit to our children, our own weakness or strength, our own meanness or majesty, And what a lean, meagre, moonshine inheritance does a fashionable mother convey to her offspring! I confess that to me there is some- thing grand inthe mother of a noble son or daughter. If there is genuine human pride, it may live in such a mother’s heart; and I doubt not, but that when the veil of flesh is. taken from such women their true greatness will be visible. By the side of such, how will stand the fashionable mother ? In that upper world, souls will rate according to the gold that is inthem. Oh! if vigorous health, great virtues, a large heart and capacious powers of mind are to be coveted for anything, it is that they may descend into our children, and reappear in them to adorn and bless themselves, us and the world, and be a glory unto God in earth and heaven! To me there is something so grand in virtue, so priceless and so: deathless, so celestial in the powers of a great and good human soul, that to give existence to one is the cause of a deeper joy and a richer gratitude than is otherwise granted. to mortals here below. In this light, how stands the tawdry foolery of Fashion? And what place does the fashionable woman take ? Then the example of a fashionable woman—how low, how vulgar! With her, the cut of a collar, the depth of a flounce, the style of a ribbon, is of more importance than the strength of a virtue, the form of a mind, or the style of a life. She consults the fashion-plate oftener than her Bible. She visits the dry-goods shop and the milliner oftener than. the Church. She speaks of Fashion oftener than of virtue, and follows it closer than she does her Saviour. She can THE ‘‘ FASHIONABLE MOTHER.” _ 1.—A fashionable appearance. 2.—A fashionable morning ride. 3.—The fashionable twins must suffer. 4.—The fashionable sons. 5.—The fashionable daughter. 6.—A fashionable auction. THE .‘“‘GOOD MOTHER.” 1.—She becomes her child’s own governess. 2.—She takes the little ones out for a run herself. 3.—The father takes his children to places of antiquity and intetest. 4.—The daughter learns the art of cookery. 5 and 6.—The sons become useful professional men ZY see squalid misery and low-bred vice without a. blush, or a twinge of the heart ; but a plume out of fashion, or a table set in the old style, would shock her into a hysteric fit. Her example! What is it but a breath of poison to the young? I had as soon have vice stalking bawdily in the presence of my children, as the graceless form of Fashion. Vice would look haggard and mean at first sight, but Fashion would be gilded into an attractive delusion. _ And yet I see it in the public thoroughfares of every large city. Of course, in such a city as London, to which the best of everything, physical and otherwise, gravitates, I could not but pass now and then beautiful persons, who made me proud of those “ Grandes Anglaise aux joues rouges,” whom the Parisiennes. ridicule and envy. But I could not but help suspecting that their looks showed them to be either country bred or born of country parents; and this suspicion was strengthened by the fact, that when compared with their mothers, the mothers’ physique was, in the majority of cases, superior to the daughters’. Painful as it was to one accustomed to the ruddy, well-grown peasant girl, stalwart even when, as often squat and plain, to remark the exceedingly small size of the average young woman—by which I do not mean mere want of height—that is a little matter—but want of breadth like- wise; a general want of those large frames which indicate usually a power of keeping strong and healthy, not merely the muscles, but the brain itself. Poor little things—I passed hundreds—I pass hundreds every day—trying to. hide their littleness by the high heels on which they totter, having forgotten or never learnt the simple art of walking; seemingly kept on their feet, and kept together by tight stays, which prevented all graceful and healthy motion of the hips or sides ; their raiment meanwhile being 22 purposely misshapen in this direction and in that, to hide, it must be presumed, deficiencies of form. . And yet some of these women were not only full-grown, but alas, wives and mothers. Poor little things! And this they have gained by so-called civilisation: the power of aping the fashions by which the worn-out Parisienne hides her own personal defects ; and of making themselves, by innate want of that taste which the Parisienne possesses, only the cause of something like a sneer from every cultivated man; and something like a sneer, too, from yonder gipsy woman who passes by with bold bright face and swinging hip, and footsteps stately and elastic far better dressed according to all true canons of taste, than most town girls, and thanking her fate that she and her *“Rom” are no house-dwellers and gaslight sightseers, but fatten in the free air upon the open moor. But the face beneath that ‘fashionable hat!” Well, it is sometimes pretty, but how seldom handsome, which is a higher quality far. It is not, strange to say, a well-fed face. Plenty of money, and perhaps too much, is spent on those fine clothes. It had been better, to judge from the complexion, if some of that money had been spent in solid, wholesome food. She looks as if she had lived—as she too often does, I hear—on strong tea and bread and butter. For as the want of bone indicates a deficiency of phosphatic food, so does the want of flesh about the cheeks indicate a deficiency of hydro-carbon. Our boasted civilisation has not even taught her what to eat, as it certainly has not increased her appetite ; and she knows not what every country fellow knows—that without plenty of farinaceous food she is not likely to keep even warm. But there is no one yet to tell her that, and a dozen other equally simple facts, for her own sake, and for the sake of that coming Demos which she is to bring into: oil 23 the world—a Demos, which if she can only keep it healthy in body and brain, has before it so splendid a future, but which, if the body and brain degrade beneath the influence of modern barbarism, is but too likely to follow the Demos of ancient Byzantium or of modern Paris. And if the fashionable young lady has become such in town, what is she when she goes to the seaside ? She dirties herself with the dirty salt water, and probably chills and tires herself by walking thither and back and staying in too long, and then flaunts on the pier, bedizened in garments which for monstrosity of form and disharmony of colours are indeed a sorry spectacle to a sensitive eye. Or, even sadder still, she sits on chairs and benches all the weary afternoon, her head drooped on her chest, over some novel from the library ; and then returns to tea and shrimps, and lodgings of which the fragrance is not unsuggestive, sometimes not unproductive of typhoid fever. Ah, poor nausicaa of England! ‘That is a sad sight to some who think about the present, and have read about the past. It is not a sad. sight to see your old father—tradesman, or clerk, or what not—who has done good work in his day and hopes to do some more, sitting by your old mother, who has done good work in her day—among the rest that heaviest work of all, the bringing of you into the world and keeping you in it till now—honest, kindly, cheerful folk enough, and not inefficient in their own calling ; though an average Northumbrian, or Highlander, or Irish Easterling, besides carrying a brain of five times the intellectual force, could drive five such men over the cliff with his bare hands. It is notasad sight, I say, to see them sitting upon those seaside benches, looking out listlessly at the water, and the ships, and the sunlight, and enjoying like so many flies upon a wall, the novel act ot 24 doing nothing. It is not the old for whom wise men are sad ; but for you. Where is your vitality? Where is your “ Lebensgliickseligheit,” your enjoyment of superfluous life and power? Why can you not even dance and sing, till now and then, at night, perhaps, when you ought to be safe in bed, but when the weak brain after receiving the day’s nourish- ment has roused itself a second time into a false excitement of gaslight pleasure? What then is left of it is all going into that foolish book, which the womanly element in you, still healthy and alive, delights in, because it places you in fancy in situations in which you will never stand, and inspires you with emotions, some of which, it maybe, you had better never feel. And we would turn by way of contrast from the sickly city maiden, the slave and victim of Fashion, to the yet unspoilt Highland lassie, the descendant of dark tender-hearted Celtic girl and the fair deep-hearted Scandinavian Viking. ‘Thank ‘God for thy heather and fresh air, and the kine thou tendest, and the wool thou spinnest ; and come not to seek thy fortune, child, in wicked London town; nor import, as they tell me thou art doing fast, the ugly Fashions of that London town, clumsy copies of Parisian cockney- dom, into thy Highland home ; nor give up the healthful and graceful, free and modest dress of thy mother and thy mother’s mother, to disfigure the little kirk on Sabbath days with crinolette and corset, high-heeled boots, and other women’s hair. And even Love, the most sacred of all our earthly ties, must be fashionable. It would be unpardonable to love a plain man whom Fashion could not seduce, whose sense of right dictated his life; a man who does not walk perpen- dicular in a standing collar, and sport a watch-fob and 126 twirl acane. And then to marry him would be death. He would be just as likely to sit down in the kitchen as in the parlour; and might get hold of the wood-saw as often as the guitar ; and very likely he would have the baby right up in his arms, and feed it and rock it to sleep! A man who will make himself useful about his own home is so exceed- ingly unfashionable, that it will never do for a lady to marry him. She would lose caste at once. And the fashionable love simply ends in a fashionable marriage a marriage the ceremonies attending which are a lie, because they induce people to believe that the newly-married couple are a great deal better circumstanced than they really are. And then the young couple commence housekeeping on a small income, and wish to be considered equal with their fashionable neighbours. ‘Their furniture cannot be called their own, for it has not yet been paid for. They would like to start a carriage, because someone else has one. The ambitious and thoughtless young wife will say ““T think Charlie, that we might have a carriage and horse, why not a pair?” “Oh, my dear,” replies Charlie, naturally startled at the suggestion, ‘‘I could not meet my creditors. We really do not pay our expenses as it is.” But she continues to tease and torment him, until grown reckless by increased burdens, he goes to an auction and buys a broken-down = half-winded horse, ‘a pheeton with dangerous wheels, and an old livery coat. Then an old lame man is hired to act as coachman, butler, etc., all in one. Not gratified with the miserable and deceptive show, they add to their pretensions by giving dinner parties. And why? because their neighbours, who are not young beginners like themselves, but people already retired after a life of industry, 26 do so! What matter if they have to half starve themselves. fora month in atonement for the “‘jolly evening,” when their thoughtless parasite-friends had preyed and glutted upon an ill-afforded outlay. What picture is their more degrading than the one I have drawn? Does the beautiful and pure picture of the villager in his humble but happy home, with his bonny and contented wife by his side, not put to shame the hollow glitter of this ill-assorted pair? What does it allendin? In degradation. of the deepest kind! In bankruptcy! In the execution of a bill of sale! In suicide, and beggary for the wife and children! And this is the black fruit stolen by the young and thoughtless to accomplish their own destruction, from the deadly Upas-tree of Fashion. But worse than all, ve/zgzoz and the holy temple of God have been dedicated and brought under the rule of Fashion. Yes, religion too must be fashionable to be of any worth. What is a church out of fashion? Who goes there? God never will hear a prayer in such a church, nor pardon a penitent, nor give grace to astriving soul. That antiquated pulpit! Those plain old pews! ‘That queer-looking gallery! Oh yes, the pews are very comfortable ; the singing sounds most admirably ; the preaching is God’s unvarnished truth, quickened by divine love and mercy. Oh! how it would melt one’s soul, if it was only in a fashionable church. And. then the minister. He is such a plain man, and says such. plain things ; he is all the time talking about such everyday matters, and makes one feel so ashamed, because he seems. to know just what we have been doing and thinking about. Instead of preaching about Babylon and Belshazzar, and pouring out his eloquence upon the Antediluvians, and the glorious company in heaven, he aims every word right at us, 2] “TOOK AT THIS PICTURE AND.ON THAT,” 29 and gets so earnest about our daily sins, that he really makes us tremble. It is unpleasant to listen to such a minister, unless one can really forget the world and go with him in his spiritual idea of life. Then he does not try to please the ladies enough. He talks to them just as plainly as to the men. He is always wanting to have them to do something that is not pleasant, go to see some poor person, teach some ragged little urchins, give up some fashionable way of life, read some book on duty, or some homily on fashionable -sins, ‘True, he is a very kind man, the kindest man in all the parish, all will admit. He never speaks an unpleasant word to anybody ; it is said he spends half his salary for the poor, .and visits them a good deal, and spends much of his time in trying to reform the wicked and dissolute. The common kind of people think he is a great man, and they flock to hear him, and love him strangely. But fashionable people do not go there ; and he gets a poor living, one may know that by his poor dress and small house. 5o it is, religion must be done up in fashionable order, or it is soon out of date in the market. The minister must be a ladies’ man. It is understood that he must be a fashionable man, a conformist, a pliant, time-serving, honey-mouthed, smile-faced, glove-handed, eel- natured kind of a creature, as ready to smile on a sin as a virtue ; whose rebukes are so sugared that they are as agree- able to take as homcepathic pills. ‘There are multitudes of churches that have more fashion in them than religion, and enough of worshippers and ministers who think more of the mode than the matter of worship. Oh, young people ! be exhorted to flee from the sorceress whose enchantments are binding you in the silken chains of an ignoble effeminacy. Your weakness weakens our nation, 3° and sends a destructive palsy down into succeeding genera- tions. Your loss of strength is humanity's loss. How can. there be individual identity where Fashion rules? How individual taste, individual opinion, individual virtue and character ? How can there be genius and talent where Fashion moulds the will and cuts the life to a pattern? How can there be wisdom where Fashion dictates the mode of thought and the form of utterance ? How can there be great- ness where Fashion shapes the growth and prescribes its. bounds? ‘There is nothing in our country so paralysing to the growth of mind and the progress of righteous principles as the easy and general conquest of Fashion over people. If it were only in matters of dress and equipage of outward adornment that it bore sway, it would not be so ruinous. But it goes into every department of thought and life, into. opinions, principles and religion. It shapes the creed, prescribes the form of worship, and puts its excommunicating ban upon all sincerity. It enters the sweet retreat of home and poisons its love and life. It sets up its proud form in the sanctuary, and dishonours worship with its cold formality. Everywhere it is a godless tyrant. ‘To develop our strength of body and mind we want freedom. Genius expands its. wings in freedom’s air. Health blooms on the fruitful plains of freedom. Wisdom grows in the hermit cells of individual thought, where no binding chains of custom cramp the mental powers. Love is always truest and sweetest and noblest where it is freest. Nature is freedom’s temple. No forming shears of Fashion cuts her patterns. She grows every leaf, and opens every flower, and solemnizes every bird-marriage, and utters every hymn of praise in the truthful and innate spontaneity of her universal soul. So humanity should be free ; not free to sin with impunity, but free to GRE Gev Gee CONTRASTS. 1.—-Fashionable Hypocrisy. 2.—Faith. 3.— Fashionable Pride. 4.——Hope. 5.—Fashionable Vanity. 6.—Charity 33 dress according to its own individual taste and comfort ; free: to live in homes arranged without respect to fashion, but agreeable to the wants and interests of their members; free to eat and wear and act as seemeth good in each one’s. mental sight ; free to think and speak on all the great subjects of human interest ; to believe and worship by the light of reason and the inspiration of conscience, without fear of the guillotine of public opinion established by Fashion. The greatest want of this country is this freedom. We now do everything so much by rule, that the rule cramps the soul out of everything done. ‘The rule is always of Fashion’s make. We love and marry, educate and worship by rule. I would not recommend an abjuration of all rules. Rules are good so far as they are just, and founded on universal principles. But arbitrary time-serving rules are evil. In matters of dress, I would have every woman consult her own taste, form, complexion, comfort, character and person. In doing this, she may develop her mind, cultivate her taste, and gratify a reasonable desire to please others. Instead of everyone dressing alike as Fashion dictates, let each one consult her convenience and circum- stances, and dress as best becomes her idea of a suitable ward_ robe for herself. If one chooses to wear a dress very long let her do it. If one prefers a close bonnet, another open ; one thin shoes, one thick boots ; one a flowing robe and another a tight dress ; one a high-necked and another a low-necked dress ; one a belted, another a bodiced waist; let it be as each one shall prefer. Ina word, let each woman dress herself and her household as her judgment, skill and taste shall dictate, without ever-lastingly consulting the last fashion- plate. It would be better that everyone was dressed differently from all others, than as now, all ngged up to 34 order by the last nuncio from Paris. In nature, variety spreads a curious interest over all her vestiture. In the human world, Fashion clothes all in a tiresome sameness. ‘To say the least, a very great improvement might be made by a little more freedom and courage, and exercise of individual judgment and taste. As it is, individualism is Jaid on the shelf, and all are swallowed up in a fashionable generalisation. So in matters of household arrangement, in the general character and style of equipage, in food, in culinary affairs, social etiquette, and all that pertains to the outward life, to health, to labour, to individual interests, I would have more freedom, ease and flexibility,—would see more of individual judgment and _ peculiarity, more marks of personal character, and affirmative force of will and opinion. MPR \ § 12 The young gentleman is fresh from College, his gay life has already heavily handicapped his income, but ‘his flippant and thoughtless nature prevents him from bestowimg much thought upon the future. He moves in what is vaguely — ‘known as “good society” and makes the acquaintance of ‘a ‘fashionable young lady. Her father has money, and his first mistake is to be deceived by the empty pomp ‘and show ‘of her parental abode, into thinking that her dowry will be very considerable, in fact marriage will just “square up” ‘his somewhat questionable circumstances nicely. “He does the gallant. Pretends to be fabulously rich, buys the engagement ring and still further secures her affection by bestowing upon her costly presents which he can ill ‘afford. ‘It is alla sham. The marriage must be grand, and the last penny is vested on the handsome home which is to belong to the happy pair. Trouble begins immediately after marriage, that silent gnawing trouble which his proud spirit’ will conceal from the world'to the very last. He has gathered “gatellites about him, insincere flatterers who dine at his board, drink his wine and call him ‘a very good fellow. He is compelled to sign a bill of sale ‘and shortly afterwards “the ruin” follows. The friends (?) who have so often tasted of his hospitality, who in his sunny days have pledged him their eternal friendship, not only refuse to assist’ him in his distress, but actually sneer ‘at him, and ‘become’ the publishers of his shame. Who can describe the anguish of the wife and children. Brought up in ‘luxury ‘and refinement, dependance and beggary for ‘herself and her ‘offspring, have fallen to her bitter lot. And what of him ? Grown desperate by circumstances, and his proud heart ‘being too weak to boldly face trouble and conquer ‘the welts \ 1 Nae YCVCITI Peers, | 23 | \e Ls, oe wf wn eo (, A “FASHIONABLE MARRIAGE.” __ oe » a= oS =| Pees om» ec nD ° at [o} ee = e 8 ee aes Ee i en Ors rt ft 2 o's Scouse —™~ Od ) dom oaé Bc H ° om Sid 190 °S ee oes od =e oO 5 3a Oe "Ed me fo) ° Se Hop B - 6 mo Bis |= ~~ COMTRAN. i 15 demon who has laid him low, he seeks retirement and in remorseful despair—ends his life—by suicide. Here we have another oft recurring episode—sad and tragic as it may be, of every-day life. And how refreshing it is to turn from this dark picture to the story of the love, the courtship and the marriage of a great and good man, and we may cite many of them. Their progress has been a natural growth, and the natural result of affections well- planted, and a pure and holy love which had only dawned in courtship and bloomed and flourished to the end of life itself. Here we have a young man the hardships of whose boy-hood have give him a noble character. He has conquered temptation and evil, and at last in the spring time of a hardy manhood he meets a maiden whom he loves strongly and unselfishly from his whole heart. Their / love has not been sudden—an effervescent and as rapidly // i exploded love at first sight—no, it also has grown, and — because it has been gradual in its development, has attained a hardy durability which has made it last a life time. His courtship has not become a disease that has interfered with his employment and left his pockets emptier. It has become an incentive to labour—an elevating influence | which has become the beacon of ultimate success. Some | years have passed and their attachment is warmer than | ever, and finally consummated in marriage. ‘They start in | a small but comfortable home. It is their own, and they | have yet money to spare. Happy and healthy children soon bloom around the domestic hearth, and the true and unrivalled happiness of married life is revealed to them. And they too have friends but different to those of the gay young profligate whose story we have previously related 16, Their.friends are not reckless and unprincipled debauchees and unprincipled. usurers. The grave faces of kindly old gentlemen, the love-inspiring countenance of their. pastor and certain good old motherly ladies occasionally frequent their house. The wife cheers the husband in his daily toil. His spare hours are spent in study, and almost impercep- tibly. success attends his every movement. Sunlight falls upon the threshold of his home. His fellow-townsmen invest him with well-won honours ; and his well-won riches are a boon to the needy and a blessing to his native place. He dies, and many and sincere are the mourners that follow him to his last resting place. [have often been asked to state a definite age at which persons may marry. Let me, however, say that it is impossible to draw a hard. and fast line and say, “ At such an age you may cross, but woe to you if you cross earlier !” The only answer I can give to the question—‘‘ When is it proper to marry?’ is this: “ When you are qualified.” But what. does this mean? It means for a young woman that she should be perfectly healthy in body and mind; skilful and accomplished in domestic affairs and home duties ; fond. of, children and able to nurse them; that she should / have a character and be endowed with a large share of | practical wisdom and common sense ; and, lastly, that. she should have a companion adapted. to her temperament and constitution. For a young gentleman “to be qualified” means that he should have a healthy and robust. constitution ; that he should have a trade, profession, or business in his hands at which he is thoroughly competent ; that he should haye a manly and dignified character, and be capable of contending el J f= (laa Le ees ( 4 : f am A “TRUE LOVE” COURTSHIP AND MARRIAGE. 1. The trysting-place. 2. The small home. 38. Harnest study- 4. The happy children. 5. The faces of true friends. 6. Progress: 7. Wealth. RE usages ; ¥ aitdh tbe ai ss if - ripen nal oy 19 ; with the difficulties of life; that he shall have been prudent and thrifty in his youth so as to be able to furnish a comfortable home of his own without falling a prey to the money lending vultures who profess to be such kind friends to young people just starting in life; and, lastly, that he should have a companion adapted to his constitution and temperament, one who is willing to share the trials and troubles of life with him. Married life is too serious a state to enter without first. considering it practically. Don’t be in too great a hurry to enter it, nor hesitate too long. In considering the different causes which as it were promote marriage at the present time, we must be struck by the many marriages which are nothing but mere cold- blooded financial transactions. Marriage for money isa common and disastrous incentive to matrimonial alliances — ee 5 which can result in nothing but ultimate misery to both parties concerned. I am not against marrying for money | when the sordid feeling is counterbalanced by a genuine! love also. Often the wife is a sufficient fortune in herself ; but nevertheless, when it is possible, the husband, who may be an honest, struggling and laborious man, has a right to hope for pecuniary aid. A thorough jewess, for instance, in whatever circumstances of life, would think herself disgraced, if she could not bestow upon her husband a dowry however small. Ladies who possess property which is in their power to bestow on the husband, are in the midst of dangers which they seldom fully realise. Money got by marriage easily comes and easily goes, and when the money is gone the love, if there was any, has flown also. Truly the hymeneal altar is sometimes the scene of pitiable spectacles. What sight more degrading to manhood and as aa 20 humanity then to see a gay young fop, in the May-day of overbearing youth leading his bride, a foolish and deceived old heiress almost in her dotage, down the sacred aisle. Such a scene was witnessed when one of the most prominent lady-philanthropists England has ever had, despoiled her career of its closing charms by bestowing her simpering old age into the keeping of a shallow and scheming young braggadocio. But such instances are common in daily life. It is shameful to think of how a pert young money-seeker may by lie, falsehood and hypocrisy, circumvent and deceive the somewhat withered affections of some rich old maid. How he has sold his honour and manhood for a lump sum of money. And what follows the hollow mockeries of the honeymoon? ‘The ancient spouse follows her young husband like a hawk after its prey, and she soon discovers ample cause for jealousy. The unprincipled young vagabond who has deceived her, makes use of her money in forming illicit relationship with divers ladies in certain parts of the country. She becomes jealous and on the eve of the discovery he runs away with his true but deceived lover and also a great portion of his wife’s money, and not unfrequently carries off her jewel-case as well. Who can describe the feelings of the old wife when she discovers what a miserable dupe she hasbeen! Howthe scales seem as it were to fall from her eyes and show her, her mistake in all its horrible reality. No matter whether the runaways are captived or not—she is disgraced and defamed for ever. ‘That confiding wives whether old or young are deceived by some dissipated rascals, I have revealed to me in my consulting rooms nearly every day. Not long ago a young wife came to me from Norfolk. When id fae ae 5 ANN BI)>7s ~ MARRIAGE FOR MONEY. 1. The introduction. 2. He declares his love. 3. The wedding. 4, Jealousy. 5. Unfaithfulness. 6. How he spends his evenings. 7. Elopement and robbery. 8 The discovery. <> 23 I told her what a devoted and affectionate wife she would make, she burst into tears. She said “I might have been happy, but before marriage I could not see my husband’s faults. He pretended to bea Christian man, a temperance advocate, and in every way good and thoughtful in his manner. He knew that I should require such qualities in him. But he cruelly deceived me, and merely married me for money, always asking for more and more until I found he wanted it for gambling debts and other consequences of his continued dissipation. Fora time I gave him money and endeavoured to screen his character from my parents, hoping he would reform. Then when I would give him no more money he began to ill-use me cruelly; and at last I was obliged to separate from him.” Such cases as this I find more common than most people are aware of, and all because the victims fail to pierce that superficial mask with which cunning and designing people can so easily deceive the unobservant. I could give you even sadder cases than the above in which as surely as there is a world of secretly suppressed suffering in this life, so surely have delicate, tender and clingingly affectionate wives died in my knowledge of what people call a “broken heart.” And most of this slow, torturing agony, many of these bitter tears, wept silently in secret, have not been afflictions sent by God, as is commonly supposed ; but have been in consequence of irretrievable mistakes made in almost sinful ignorance. Young persons often marry without even the most shadowy ideas of the real character and inner motives of the partners they select. The most important study of all—that which most concerns the happiness and welfare of every individual—that of Human Nature is absolutely 24 neglected ; and even when married, when linked together by family ties, with young children at their knees, parents may be said in the words of that plaintive song to be “ strangers yet.” Then look at the misery caused by those wanton, heartless and fickle young ladies—a class, which I fear are somewhat on the increase. Many an honest, faithful, and pure-hearted man is jilted by the young lady whom he imagined to be like himself, plain, candid and sincere ; simply because she is attracted less resistably by a hand- / somer moustache, or a finer ring, and a more expensive | watch-guard. Of course, the man is a flat and a stupid to ») - be so mistaken in a giddy butterfly of a girl; but he has provided himself with no means of helping his sight, when — love blinds him. ‘here are many strong natures who can tence turn away in scorn when thus jilted, and can hide their wound until it is healed; but there are others whose prospects such a calamity suddenly imperils, whose nerves are thus unstrung, and whose hopes for the future are, by such means made desolate. ‘The suffering is none the less real because it is foolish. I knew of a young man who had I “been jilted and who was weak enough to take to his bed for fifteen weeks in consequence. He wanted a friend with a vein of irony and satire in his nature to cauterise his wounds; but the girl needed such an exposure of the cruelty of her heart and the littleness of her mind, that should warn off all future lovers from her side for ever. | Now, young men, if you fall in love with a young lady 4 with a small sharp chin, tight lips, a thin neck, shert crisp | curls, a manner of jerking her head from side to side, and | | a habit of looking out of the corners of her eyes, you may | ee one nen 25 expect to be jilted, especially if she is always fishing for compliments. And young ladies take my advice, and always give up a young man who does not look you frankly and honestly in the face. If he makes protestations to you and does not speak with his eyes, if he will look anywhere rather than meet your eyes, do not trust him. Read his character in his walk, in his way of shaking hands. See that his carriage is that of a gentleman, with his head boldly erect but not haughtily thrown backwards. It is an excessive development of the organ of Self-esteem that makes a man throw his head backward; especially when there is an emptiness in the frontal or intellectual region. Observe how he talks with his companions, whether he offers to bet ‘“‘fivers,” boxes of cigars, or bottles of champagne. Quietly note down how he speaks of his parents, whether he talks of the “old buffer” or the “ old woman.” If he speaks disrespectfully of his parents, he will speak in the same manner of his wife. Notice whether or not he is affectionate to his sisters, if he is kind, thoughtful and considerate at home. [If he is not as gentle as a child in lifting his little sister, or if he gets angry and irritable with his younger brother’s toothache, be sure there might be a time when you would want a soft and soothing touch, when your brow is feverish ; and that then you might want in vain. But in order that the evils arising from misapprehension, and that young men and women may not be so easily deceived, { purpose here to give a few hints on physical appearances which the imex- perienced may find very useful in making acquaintance of the opposite sex with a view to marriage. And I may here remark that the face and head of every individual are an 26 indisputable index to the character. Phrenology combined with Physiognomy are a stronghold which no ignorance or prejudice however great can overthrow. “O but you may say—“I have seen beautiful faces belonging to people who have anything but a beautiful character and vice versa!’ I would reply that had you been a student of physiognomy and phrenology, you would have regarded the faces which might at first sight have struck you as perfect, in quite a different light, and discovered imperfections which exactly corresponded with the character. Have you seen the face of the proud beauty ? Have you noticed how pride and self-esteem has curled those beautiful lips upwards, and taken away the loveliness which modesty alone can imprint upon the woman’s face? Have you noticed the vacant stare of those large eyes ?—how seemingly perfect—yet, how expressionless, for the beauty of the soul is wanting there! Look at the back of the head how small and undeveloped the social brain, and how high the head in the region of love of approbation and self-esteem ! How the low distance from the ear to the top of the head shows a want of veneration, and how after all your Venus may, when placed side by side with a loving English girl, be eclipsed in beauty a thousand-fold. We might on the other hand say that we have seen ugly-featured faces ; the descendants of lowly people, whose physical organic quality may have been very poor; but whose training in religion and the higher moral sentiments has endowed their faces with a singular beauty of expression, and whose appearance has, despite of what the hurried observer might term ugliness, won them the hearts and sympathies of all rightly thinking persons. A PAGE OF SWEETHEARTS FOR YOUNG LADIES. 29 In the annexed plate we have the heads of six young men, which we will briefly sketch in character, for the benefit of young ladies who have or are desirous of obtaining suitors. 1. The face of the conceited young fop, who has really very little to be conceited about. Here we find a very small distance from the ear to the back of the head. ‘This is a sure sign that he has no love of social ties, and consequently would make a miserable and neglectful husband. Notice how his head rises in the back part. This is the organ of self-esteem which is excessively developed and discloses a presuming and selfish character. His perceptive faculties—the arch above the eye-brows, are undeveloped—and why? because he has wasted his time at billiards—in drinking and so-called pleasuring instead of utilizing the most valuable part of his life in study. The distance from the ear to the top of the head is insignifi- cant. ‘This shows a want of veneration and ideality. And how the profile of the face corresponds with the imperfect developments of the head. The ambitious little _ tip-tilted nose, the receding chin which indicates an utter want of manly character. When trouble came he would fly to drink for succour. Do anything but look an obstacle straight in the face. Such husbands as this—loud and selfish braggarts, often cast waifs unprotected upon the earth, and leave a confiding wife a miserable eae for the aid of charitable friends or relatives. 2. This is the contrast. The head of a youth wile has \ devoted his time to labour, thought and study. The perceptive faculties have been brought out. He is shrewd, intelligent and observing. The distance from the ear to the 30 back of the head shows a love of home and children. He has large veneration and a well-rounded evenly-balanced head. The facial angle is good, and indicates a youth in every way fitted to battle with the difficulties of this life; and one who if he should chance to select a suitable partner would do the utmost to reflect honour upon himself, his wife and his children. 3. Where in No. 1, we have the puppy, we have here a character very much more dangerous, in the full-blown and over-bearing swell. ‘This is the man most likely to deceive _ romantic young ladies. He is all show and no substance. That heavy and handsome moustache of his may give him a very fine air, and at first we may consider him a very handsomely featured and dashing young fellow. But, examine him more closely. The chin though indicating _ brute force and sensuality is receding, and shows an . NR RT unreliable character which the upper part of the head only confirms: all the higher faculties are small. He would inveigle and sacrifice a girl to his selfish pleasure and heartlessly forsake her without compunction to commit havoc elsewhere among the imexperienced and confiding. Beware of such light and frivolous characters ! _4, The counterpart of No. 3. The head of a steady, pushing, and intelligent man. Large love of social ties as indicated. A good moral brain. Plenty of determination / and a well developed frontal brain, showing great knowledge and individuality. 5. Both the head and face of this character indicate strong animal propensities without sufficient moral brain and self-esteem and firmness to counteract the excessive development of amativeness (sexual love), visible in the back Aa a) ae rye Se ee pete Lh mam, 45 “af he might come again.” The young lady did not say “yes,” and he could not understand why he had made no impression. He thought he had acted like a gentleman, ‘and so he did, but not like another young man who called to see a young woman he loved. He sat on the opposite side for a time, wanted to draw nearer but did not exactly know how. She spoke in rather a low tone of voice, and he, feigning not to have heard, moved his chair forward a little with the remark, “I didn’t quite hear what you said.” She repeated the observation in the same low tone of voice, and again drew nearer, saying “I am a little deaf in consequence of recent cold I suppose.” After a while they soon became very social, passed an agreeable evening, she invited him to call again, and the final result was that they were mutually pleased with each other and were married. MARRIAGE.—Men and women, and especially young people, do not know that it takes years to marry completely two hearts, even of the most loving and well-sorted. But nature allows no sudden change. We slope very gradually from the cradle to the summit of life. Marriage is gradual, a fraction of us ata time.