be paid at Easter.' At present, perhaps, you may think your selves in thriving circumstances, and that you can bear a little extravagance without injury; but

For age and want save while you may,

No morning sun lasts a whole day.'

"Gain may be temporary and uncertain; but ever, while you live, expense is constant and certain; and 'It is easier to build two chimneys than to keep one in fuel,' as Poor Richard says: so, 'Rather go to bed supperless than rise in debt.'

Get what you can, and what you get hold,

'Tis the stone that will turn all your lead into gold.'

And, when you have got the philosopher's stone, sure you will no longer complain of bad times, or the difficulty of paying taxes. "IV. This doctrine, my friends, is reason and wisdom; but, after all, do not depend too much upon your own industry, and frugality, and prudence, though excellent things; for they may all be blasted without the blessing of Heaven; and, therefore, ask that blessing humbly, and be not uncharitable to those that at present seem to want it, but comfort and help them. Remember, Job suffered, and was afterwards prosperous.

"And now to conclude, 'Experience keeps a dear school, but fools will learn in no other,' as Poor Richard says, and scarce in that; for it is true, 'We may give advice, but we cannot give conduct.' However, remember this, 'They that will not be counselled, cannot be helped:' and further, that, 'If you will not hear reason, she will surely wrap your knuckles,' as Poor Richard says."

Thus the old gentleman ended his harangue. The people heard it, and approved the doctrine, and immediately practised the contrary, just as if it had been a common sermon; for the auction opened, and they began to buy extravagantly. I found the good man had thoroughly studied my Almanack, and digested all I had dropped on these topics during the course of twenty-five years. The frequent mention he made of me must have tired any

one else; but my vanity was wonderfully delighted with it, though I was conscious that not a tenth part of the wisdom was my own which he ascribed to me; but rather the gleanings that I had made of the sense of all ages and nations. However, I resolved to be the better for the echo of it; and, though I had at first determined to buy stuff for a new coat, I went away, resolved to wear my old one a little longer. Reader, if thou wilt do the same, thy profit will be as great as mine,-I am, as ever, thine to serve thee, RICHARD SAUNDERS.

MEN in great place are thrice servants: servants of the sovereign or state; servants of fame; and servants of business. So as they have no freedom, neither in their persons; nor in their actions; nor in their times. It is a strange desire to seek power, and to lose liberty; or to seek power over others, and to lose power over a man's self. The rising unto place is laborious; and by pains men come to greater pains; and it is sometimes base: and by indignities, men come to dignities. The standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy thing: Cum non sis, qui fueris, non esse, cur velis vivere ?* Nay, retire men cannot when they would; neither will they when it were reason: but are impatient of privateness, even in age and sickness, which require the shadow; like old townsmen that will be still sitting at their street door, though thereby they offer age to scorn. Certainly, great persons had need to borrow other men's opinions to think themselves happy; for if they judge by their own feeling, they cannot find it; but if they think with themselves what other men think of them, and that other men would fain be as they are, then they are happy, as it were by report, when perhaps they find the contrary within. For they are the first that

* Since you are no longer what you were, there is no reason why you should desire to live as a nonentity.

care.

find their own griefs; though they be the last that find their own faults. Certainly, men in great fortunes are strangers to themselves; and while they are in the push of business, they have no time to tend their health, either of body or mind. Illi mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi.* In place, there is licence to do good and evil; whereof the latter is a curse; for in evil the best condition is not to will; the second, not to But power to do good is the true and lawful end of aspiring. For good thoughts, (though God accept them,) yet towards men are little better than good dreams, except they be put in act, and that cannot be without power and place, as the vantage and commanding ground. Merit and good works is the end of man's motion; and conscience of the same is the accomplishment of man's rest. For if a man can be partaker of God's theatre he shall likewise be partaker of God's rest. Et conversus Deus, ut aspiceret opera, quæ fecerunt manus suæ, vidit quod omnia essent bond nimis; and then the Sabbath. In the discharge of thy place set before thee the best examples; for imitation is a globe of precepts. And after a time set before thee thine own example; and examine thyself strictly whether thou didst not best at first. Neglect not also the examples of those that have carried themselves ill in the same place; not to set off thyself by taxing their memory, but to direct thyself what to avoid. Reform, therefore, without bravery or scandal of former times and persons; but yet, set it down to thyself as well to create good precedents, as to follow them. Reduce things to the first institution, and observe wherein and how they have degenerate, but yet ask counsel of both times; of the ancient time what is best; and of the latter time what is fittest. Seek to make thy course regular, that men may know beforehand what they may expect; but be not too positive and peremptory; and express thyself well when thou digressest from thy rule. Preserve the right of thy place, but stir

* Death is a severe infliction on him who dies well-known to others, and unknown to himself.

↑ And when God turned to behold all the works which His hand had made, He saw that they were very good.

not questions of jurisdiction. And rather assume thy right in silence, and de facto, than voice it with claims and challenges. Preserve likewise the rights of inferior places, and think it more honour to direct in chief, than to be busy in all. Embrace and invite helps and advices touching the execution of thy place, and do not drive away such as bring thee information, as meddlers, but accept of them in good part. The vices of authority are chiefly four delays, corruption, roughness, and facility. For delays; give easy access, keep times appointed, go through with that which is in hand, and interlace not business but of necessity.. For corruption; do not only bind thine own hands, as thy servants' hands, from taking, but bind the hands of suitors also from offering. For integrity used doth the one; but integrity professed, and with a manifest detestation of bribery, doth the other. And avoid not only the fault, but the suspicion. Whosoever is found variable, and changeth manifestly without manifest cause, giveth suspicion of corruption. Therefore, always, when thou changest thine opinion or course, profess it plainly, and declare it, together with the reasons that move thee to change, and do not think to steal it. A servant or a favourite if he be inward, and no other apparent cause of esteem, is commonly thought but a by-way to close corruption. For roughness; it is a needless cause of discontent; severity breedeth fear, but roughness breedeth hate. Even reproofs from authority ought to be grave, and not taunting. As for facility; it is worse than bribery. For bribes come but now and then, but if importunity or idle respects lead a man, he shall never be without. As Solomon saith, "To respect persons is not good, for such a man will transgress for a piece of bread." It is most true that was anciently spoken; a place showeth the man; and it showeth some to the better, and some to the worse. “Omnium consensu capax Imperii, nisi imperasset,”* saith Tacitus of Galba; but of Vespasian he saith, "Solus Imperantium Vespatianus mutatus in melius," though the one was meant of

* He would have been universally deemed fit for empire if he had never reigned. + Vespasian was the only emperor who was changed for the better by his

accession.

sufficiency, the other of manners and affection. It is an assured sign of a worthy and generous spirit whom honour amends. For honour is, or should be, the place of virtue. And as in nature things move violently to their places, and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be fac tions, it is good to side a man's self, whilst he is in the rising; and to balance himself, when he is placed. Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them, when they look not for it, than exclude them when they have reason to look to be called. Be not too sensible, or too remembering of thy place, in conversation, and private answers to suitors; but let it rather be said, when he sits in place, he is another man.

Cibilisation.

GUIZOT.

[WE have translated the following broad view of Civilisation from M. Guizot's "Histoire Générale de la Civilisation en Europe." Of that remarkable volume there is a very good translation-as also of the "History of Civili. sation in France"-by Mr W. Hazlitt, the son of the eminent critic. M. Guizot was born at Nismes in 1787; was a journalist in the time of Napoleon, and was wholly devoted to literature till 1816. He then became distinguished as a politician; and was Prime Minister of France when the Revolution of 1848 hurled Louis Philippe from the throne. M. Guizot died in 1874. His daughter, Madame de Witt, who was also a good writer, died the same year before her father.

The term civilisation has been used for a long period of time, and in many countries: ideas more or less limited, more or less comprehensive, are attached to it, but still it is adopted and understood. It is the sense of this word, the general, human, and popular sense, that we must study. There is almost always more truth in the usual acceptation of general terms, than in the apparently more precise and hard definitions of science. Common