Eastern times., 1855-03-29

by those who estimate them in proportion as
they give distinction among men, and not as
they increase the means of happiness and use
fulness in this world, and so prepare us for
the usefulness and happiness of the world to
come
Those among the poor, the ignorant, and
the vulgar, whose hearts are burning with en-
Wy and hatred and those among the rich, the
learned, and the fashionable, who are rem
dered arrogant and supercilious by their pos
sessions, are alike unconscious of the true
worth of the blessings that excite the covet-
business of the one class and the exultation of
the other. Each party values man for his
possessions, and not for the use that he makes
of them for what he has, and not for what
he Is. Where this is the case, mutual aver
sion ultimating itself on both sides in acts of
discourtesy, will ever keep alive spirit OF
antagonism among the various classes of So
ciety and this will disappear in proportion
as society becomes sufficiently Christianized
to perceive and acknowledge that every hu-
man being is worthy of respect so far as he
fulfs the duties of his station: anG that we
cannot be discourteous even towards the evil
and the unfaithful, without indulging feelings
of pride and disdain that are Incompatible with
Christian meekness.
In the social intercourse of equals, and in
domestic life, ill-temper, selfshness, and in
difference, which is a negative form of sell
hshness, are the principal sources of ill-breed-
ing. Where the external forms of courtesy
are not observed in the family circle, we are
almost sure to find perpetually recurring con-
tention and pickering. Rudeness is con-
slant source of irritation because, however
little the members of family regard polite
ness, each will have his own way of being
rude, and each will probably be disguised or
angry at some portion of the ill-breeding of
all the rest. Rudeness is always angular,
and its sharp corners produce discomfort
whenever they come in contact with neigh
Dor. Politeness presents only polished sur
faces, and not only never intrudes itself upon
a neighbor, but is rarely obtruded upon; for
there is no way so effectual of disarming rude
ness as by meeting it with thorough polite
ness; for the rude man can fight only with
his own weapons.
Indifference of manner exhibits a disregard
for the comfort and pleasure of those around
US, which, though not so obtrusive as rude
ness, shows an egotism of disposition incom-
patible with brotherly love- If we love our
neighbor as ourself, wo cannot habitually for
get bis existence far as to annoy him by
neglecting TO perform the common courtesies
OF life towards him, or interfere with what he
is doing by not perceiving that we are in his
way.
If we would be thoroughly well-bred, we
must be so constantly, 1t is not very difficult
to distinguish in society between those whose
manners are assumed for the occasion and
those who wear them habitually. The for
mer are apt to forget themselves occasionally,
or they overact their part; or, if they succeed
In sustaining perfect elegance of department
thai is really pleasing as an effort of art, they
always want the grace of naturalness and sim
plicity which belong to the manners of those
who have made courtesy and refinement their
own by loving them. 1t is only when we act
as we love to act, that our manners are truly
our own. If We cultivate the external forms
of politeness from an indirect motive, that is,
from the love of appreciation, or from pride of
character, 1t is the reward we love, and not
the virtue; and if We gain this reward, it is
only external and perishable and is of no
benefit to our character, but the reverse, for it
ministers only 20 our pride. If, on the con-
trary, we cultivate politeness with simplicity,
it for its own sake, we are sure of the reward
of an added grace of character, which can new
er be taken from US, because it is a part of
ourselves and though we may enjoy the ex-
ternal rewards if they come, we shall not be
disturbed if they do not; because these were
not the motives that induced our efforts.
Politeness, where it is loved and cultivated
with simplicity for its own sake, gives a re-
pose and ease of action to the moral being
which may be compared to the comfort and
satisfaction resulting to the physical frame
from habits of personal cleanliness The NOR
al tone is elevated and refined by the one, as
the animal functions are purified and renewed
by the other.
As in civil life liberty to the whole results
from the subsection of the evil passions of all
to legal enactments, SO in social life every in
divdual is free and at ease as all the rest are
subject to the laws of courtesy. Ease and
freedom are the result of order, and it is as
incorrect to call rude manners free and easy,
as to call licentiousness liberty. No man is
truly free who allows his sphere of life to
! impinge upon that of his neighbor Fluids
are said to move easily because each particle
is without angular projections that prevent it
from gliding smoothly with or by its COM
panons and in like manner the ease of soci-
ETY. depends on the polish of each individual
If the units of society seek their own selfish
indulgence, without regard to the rights of
the neighbor, the whole must form mass of
grating atoms in which no one can be free, or
at ease
Indifference, ill-temper, selfshness, envy