Drain nothing to the dregs, neither good nor evil.

Have a stomach able to digest great mouthsful of for

tune.

Don't be a bore.

The man of one occupation and

one way of speaking is tiresome. and better suited for business. soon said.

Brevity is fascinating,
What is well said is

Never speak of yourself. Either you will praise yourself, which is vanity, or blame yourself, which is poverty of spirit.

Accustom yourselves to the faults in the dispositions
of those with whom you live, as you do to ugly faces.
Do not make a business of what is no business.
Be without affectation.—

Do not, however, out of fear of affectation, fall into it by affecting to be unaffected.

Do not, in trying to escape from the trite, become paradoxical.

Look into the inside of things.-They are usually very different from what they seem.

Do not believe, and do not love, lightly. Let your friends be the friends of your deliberate choice.

Know your pet faults.

Even the most perfect

man does not escape them, and lives with them either as a wife or as a mistress.

Know how to take your own part. In great dangers there is no better companion than a bold heart. . . .

Be able to boast

Be an honourable opponent. that, if gallantry and generosity were lost out of the world, men might look for and find them in your breast. Know how to choose well. It is the most important thing in life. It needs good taste and a most accurate

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judgment, for neither study nor natural intelligence is enough. Without choice there is no perfection. Keep always something behind in store... ... Even in one's knowledge there should be a force in reserve. Do not get into a contest with one who has nothing to lose.

Have something left to wish for, so as not to be unhappy from very happiness. If there is nothing

to desire, there is everything to fear.

Do not turn one piece of stupidity into two. It is very common in remedying one to commit four others.

Know how to divide your life prudently: not as chance would have it, but with foresight and choice. . . . Know how to ask. There are some people in dealing with whom nothing is so difficult, and some in dealing with whom nothing is so easy.

Do not belong wholly to yourself nor wholly to other people.

Do not despise an evil because it is small; they never come alone, but are linked together just like happi

ness....

Know how to do good to people a little at a time and often.

Be able to forget; it is more a piece of good fortune than an art.

Have no days of carelessness. Destiny loves to play tricks, and will pile chance on chance to take us una

wares.

In one word be a saint.

So is all said at once. Virtue is the common bond of all perfections, and the centre

of all felicities.

FRANCIS QUARLES

(A. D. 1592-1644.)

FRANCIS QUARLES, religious poet and moralist, was born at Rumford, in the English county of Essex, in 1592, and died in 1644. He was educated at Cambridge, and studied law at Lincoln's Inn. For a time he filled the post of cupbearer to Elizabeth, Queen of Bohemia (the unfortunate daughter of King James I., of England). Later, he was secretary to Archbishop Ussher, and afterwards chronologer to the city of London. He espoused the cause of Charles I., and was so harassed by the opposite party, who injured his property and plundered him of his books and rare manuscripts, that his death was attributed to the affliction and illhealth caused by these disasters. The favorite works of Quarles, in his own day and since, were the "Divine Emblems," published in 1635, and the "Enchiridion," which appeared in 1641. Mr. Sidney Lee, who writes of Quarles in the "Dictionary of National Biography," says: "In his own day he found very few admirers among persons of literary cultivation, and critics of a later age treated his literary pretensions with contempt. Anthony à Wood sneered at him as an old puritanical poet, the sometimes darling of our plebeian judgment.' Phillips, in his Theatrum Poetarum (1675), wrote that his verses have been ever, and still are, in wonderful veneration among the vulgar.' Pope, who criticised his Emblems' in detail in a letter to Atterbury, denounces the book in the 'Dunciad' (bk. i., 11, 139-40) as one

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'Where the pictures for the page atone,

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And Quarles is saved by beauties not his own.'

Horace Walpole wrote that Milton was forced to wait till the world had done admiring Quarles.' But Quarles is not quite so contemptible as his seventeenth-and-eighteenth-century critics assumed. Most of his verse is diffuse and dull;

he abounds in fantastic, tortuous, and irrational conceits, and he often sinks into ludicrous bathos; but there is no volume of his verse which is not illumined by occasional flashes of poetic fire. Charles Lamb was undecided whether to prefer him to Wither, and finally reached the conclusion that Quarles was the wittier writer, although Witherlays more hold of the heart' (Letters,' ed. Ainger, i. 95). Pope deemed Wither a better poet but a less honest man. Quarles's most distinguished admirer of the present century was the American writer, H. D. Thoreau, who asserted, not unjustly, that he uses language sometimes as greatly as Shakespeare' ('Letters,' 1865).'

SELECTIONS FROM QUARLES'S "ENCHIRIDION."

If thou desire not to be too poore, desire not to be too rich: he is rich, not that possesses much, but he that covets no more: and he is poore, not that enjoyes little, but he that wants too much the contented minde wants nothing which it hath not: the covetous mind wants not onely what it hath not, but likewise what it hath.

If thou hast any businesse of consequence in agitation, let thy care be reasonable, and seasonable continuall standing bent weakens the bow: too hasty drawing breaks it. Put off thy cares with thy cloathes: so shall thy rest strengthen thy labour; and so shall thy labour sweeten thy rest.

With three sorts of men enter no serious friendship: the ingratefull man; the multiloquious man; the coward: the first cannot prize thy favours; the second cannot keep thy counsell; the third dare not vindicate thy honour.

If thou desire the time should not passe too fast, use not too much pastime: thy life in jollity blazes like a tapour in the wind: the blast of honour wastes it, the . heat of pleasure melts it; if thou labour in a painful calling, thou shalt be lesse sensible of the flux of time, and sweetlier satisfied at the time of death.

Reade not bookes alone, but men, and amongst them chiefly thy selfe: if thou find any thing questionable there, use the commentary of a severe friend, rather than the glosse of a sweetlipt flatterer: there is more profit in a distastefull truth, than deceitfull sweetnesse.

If thou desire to take the best advantage of thy selfe (especially in matters where the fancy is most imployed) keep temperate diet, use moderate exercise, observe seasonable and set houres for rest; let the end of thy first sleep raise thee from thy repose: then hath thy body the best temper; then hath thy soule the least incumberance.

If thou art rich, strive to command thy mony, lest she command thee: if thou know how to use her, she is thy servant: if not, thou art her slave.

So use prosperity, that adversity may not abuse thee: if in the one, security admits no feares; in the other, despaire will afford no hopes: he that in prosperity can foretell a danger, can in adversity foresee deliverance.

Be not too greedy in desiring riches, nor too eager in seeking them: nor too covetous in keeping them; nor too passionate in losing them.

In the commission of evill, feare no man so much as thy own selfe: another is but one witnesse against thee: thou art a thousand: another thou mayst avoid, but thy selfe thou canst not.

In thy apparell avoyd singularity, profusenesse and gaudinesse; be not too early in the fashion; nor too late: decency is the halfe way betweene affectation and neglect: the body is the shell of the soule; apparell is the huske of that shell; the huske often tels you what the kirnell is.

Let thy recreation be manly, moderate, seasonable, lawfull; if thy life be sedentary, more tending to the exercise of thy body; if active, more to the refreshing of thy mind; the use of recreation is to strengthen thy labour, and sweeten thy rest.