O love of loves! to thy white hand is given Of earthly happiness the golden key; When the babes cling around their father's knee : LESSON LXXXV. Candor, in estimating the Attainments of others, recommended.-FREEMAN. THERE are various causes, which lead us to think unfavorably of the abilities of each other. The most obvious is envy. When the knowledge of another man obscures our own, gives him a preëminence above us, or is, in any way, inconsistent with our interest, we are inclined to depreciate it, not only by speaking against it, but even by thinking of it unworthily. For we have such a command over our minds, that what we passionately wish to be true, we in time come to believe. There are, however, other causes, less hateful than envy, from which the want of candor proceeds. As our knowledge is of different kinds, we are disposed to think uncandidly of the acquisitions of other men. We know the value of the knowledge which is in our own mind; we can perceive its uses; we remember the pains which it cost us to obtain it; but none of these things can we see without us. We suppose that what is performed easily by another, is not in itself difficult, though that ease may be the effect of previous labor. We are apt, therefore, to undervalue what we imagine can be done with so little effort; and we are apt to judge uncandidly, if it is not done in the best manner possible. As our own knowledge is thus conceived to be the most difficult, so it is also imagined to be of the greatest importance. We too often judge that the acquisitions of other men are useless, and their exertions to obtain them unprofitable. Of what benefit, we inquire, can such things be to them or to the world? The critic, who spends his time in the study of words, regards the discoveries of the astronomer as of small value. "Of what use," says he, "is it to determine whether the sun is greater or less than the earth; or whether a planet has four moons or five?" The astronomer, on the other hand, thinks the labors of the critic equally unprofitable, and that it is the idlest thing imaginable, to employ months and years in ascertaining the genuine readings of an ancient author. The mathematician is a dull, laborious slave, in the eyes of the poet, whilst the poet appears to the mathematician a rhyming trifler. These several studies are, however, of benefit to the world; and the partial ideas, which we entertain respecting them, are forbidden by Christian charity; for they render us vain, prejudiced and uncandid. Another cause, which leads men to betray a want of candor in judging of the knowledge of their neighbors, is this, that their taste is superior to their abilities. It is difficult to attain perfection in any art or science; but it is comparatively easy to form an idea of it in our minds. We can know when an aspirant falls short of this perfection, though we ourselves cannot rise as high; we can perceive his defects, though we are unable to mend them. In consequence of this cause, how few are allowed to be eminent in their profession! Upon how few are we willing to bestow that applause, which is due to their abilities! Even when a man of splendid genius and the most enlarged attainments, exhibits proofs of his knowledge and talents, we are ready to say, "He does well; but certainly he ought to do better. Such an error ought to be avoided: such a branch of science is absolutely necessary, and ought to be possessed by him: of this point he is partially informed; and of that point he is totally ignorant.' These, and sentiments of the like kind, are instances of a want of candor. In judging in this manner, we are governed by prejudice, and do not make proper allowance for the dead weight, which soon brings to the ground even the wings of an eagle. Permit me, then, to recommend to you to exercise candor, when you think or speak of the knowledge and talents of your fellow men. Avoid, above all things, every species of envy. It is a base passion, which ought not to inhabit the breast of a Christian. The abilities of another man are not mean, merely because they stand in your way; they are not inferior to yours, merely because you wish them to be so. Study also to obtain an acquaintance with human nature and with yourselves. A man who has a just idea of his own abilities, will not be uncandid. For though he will perceive that he knows a few things, yet he will also be sensible that he is ignorant in many things. Reflecting on the pains that he has taken, to obtain the science of which he is possessed, he will be willing to acknowledge, that others may have exerted equal labor. As the knowledge with which he is endowed appears to him of great importance, he will be ready to confess, that their knowledge may appear to them important; and that it may, in fact, be full as important. In fine, as he must be conscious of many defects in his own attainments, he will judge with candor of that want of perfection, which he observes in them. A just idea of human nature destroys your prejudices, and renders you candid. For look at men; and do you find many very foolish, or many very wise? What is called common sense deserves the title which is given to it; for it is, in fact, common. Few men are totally ignorant, and few men have much knowledge. The acquisitions of men are of different kinds; but their real value may be the same, as they may contribute equally to the benefit of society. Some persons are showy in their knowledge; they have acquired the art of joining words aptly together; but this art does not give them a right to judge unfavorably of the knowledge of others. For a man of splendid talents, an eloquent man, may not, after all, be acquainted with more truths than an humble and reserved man, who lives and dies in obscurity. These considerations should teach us candor; and they should deter us from imputing ignorance and folly to any one, who is not possessed of exactly the same kind of knowledge as ourselves. We are too ready to do this without sufficient grounds; but because a person speaks absurdly on a subject, with which he is not acquainted, it does not follow that he is not well informed in other subjects. But what contributes more than any thing to render us candid in our opinions of the abilities of our fellow men, is an enlightened and improved understanding. They, who have only sipped at the fountain of science, are the least disposed to be pleased, the most inclined to be critical and severe, the most ready to find fault, and the most acute in discovering defects. A man of enlarged knowledge is acquainted with the difficulties, which obstruct the path of science. He is sensible, that though he has frequently attempted to excel, yet that he has seldom, perhaps never, been able to attain the end proposed. Convinced that every human mind is limited, and that the best instructed persons soon disclose all that they know, he views with candid eyes those blanks of ignorance, which occupy such large spaces in the souls of other men. A man of extensive abilities also knows how difficult it is, sometimes, to distinguish wisdom from folly, what is genuine from what is spurious. As he cannot always determine whether his own tongue is uttering good sense or not, he will candidly pardon the speaker whom he hears, and the friend with whom he converses, if he sometimes discovers that they are not wiser than himself. LESSON LXXXVI. The Profession of a Woman.-MISS C. E. BEECHER. Ir is to mothers and to teachers, that the world is to look for the character, which is to be enstamped on each succeeding generation; for it is to them that the great business of education is almost exclusively committed. And will it not appear by examination, that neither mothers nor teachers have ever been properly educated for their profession? What is the profession of a woman? Is it not to form immortal minds, and to watch, to nurse, and to rear the bodily system, so fearfully and wonderfully made, and upon the order and regulation of which, the health and well-being of the mind so greatly depends? But let most of our sex, upon whom these arduous duties devolve, be asked,—“ Have you ever devoted any time and study, in the course of your education, to a preparation for these duties? Have you been taught any thing of the structure, the nature and the laws of the body, which you inhabit? Were you ever taught to understand the operation of diet, air, exercise and modes of dress upon the human frame? Have the causes which are continually operating to prevent good health, and the modes by which it might be perfected and preserved, ever been made the subject of any instruction?" Perhaps almost every voice would respond,-"No; we have attended to almost every thing more than to this; we have been taught more concerning the structure of the earth, the laws of the heavenly bodies, the habits and formation of plants, the philosophy of language, than concerning the structure of the human frame, and the laws of health and reason. But is it not the business, the profession of a woman, to guard the health and form the physical habits of the young? And is not the cradle of infancy and the chamber of sickness sacred to woman alone? And ought she not to know, at least, some of the general principles of that perfect and wonderful piece of mechanism committed to her preservation and care? The restoration of health is the physician's profession, bu the preservation of it falls to other hands; and it is believed that the time will come, when woman will be taught to understand something respecting the construction of the human frame; the philosophical results which will naturally follow from restricted exercise, unhealthy modes of dress, improper diet, and many other causes, which are continually operating to destroy the health and life of the young. Again, let our sex be asked respecting the instruction they have received, in the course of their education, on that still more arduous and difficult department of their profession, which relates to the intellect and the moral susceptibilities,"Have you been taught the powers and faculties of the human mind, and the laws by which it is regulated? Have |