Section I. Duties of Life.

1. Question. What are the chief duties of life?

Answer. The chief duties of life are: To provide by honest toil for the wants of ourselves and those who are dependent upon us; to improve our minds; and to endeavour to improve the condition of others.

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Section II. Of Labour.

2. Q. What is meant by honest toil?

A. By honest toil is meant labour of any kind which is honest in itself and is honestly performed.

3. Q. Why is labour a duty?

A. Labour is a duty because it supplies the necessities of our existence.

4. Q. How does labour supply our necessities?

A. The food we eat, the clothes we wear, the houses we live in—almost everything we use—are the result of labour performed either by ourselves or by others on our behalf.

5. Q. And what is to be inferred from this?

A. We learn from this that a life of active and intelligent labour is the lot of man.

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6. Q. What other advantages are there in labour?

A. Besides supplying our wants labour exercises and strengthens both body and mind; it also prevents the energies being wasted in idleness or evil pursuits. Therefore even those who are not compelled to work should seek out an occupation which would suitably employ them.

7. Q. What kinds of work are there?

A. Work may be with the mind, or the hand, or with both. As from the nature of things there is an endless variety of occupations, so are people of different minds and inclinations fitted for them.

8. Q. Is all labour of equal merit?

A. No. Labour is meritorious according to the skill and knowledge required, and the responsibility involved; but all honest toil, whether with the mind or hand, is honourable and dignified.

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9. Q. What then constitutes the dignity of labour?

A. Labour is dignified by the cheerful and faithful discharge of the duties involved, whatever may be their nature.

10. Q. How should you regard labour generally?

A. As labour is the lot of man I should be contented with the position in life I may for the time being hold, and faithfully discharge its duties.

11. Q. .But should you not aspire to something better?

A. Whilst faithfully discharging my duties, I should endeavour by study, application and skill to lit myself for a higher position whenever it may be open to me.

12. Q. But is there not something further required?

A. I should always act in a way that will page 5 merit the confidence and trust of others, by being honest to all, loyal to my employer, and by cheerfully doing my work with all the skill and energy I possess.

Section III. Of the Relationships of Life.

13. Q. Name the chief relationships of life.

A. The chief relationships of life are as Parent and Child, as Master and Servant, and as a Citizen or Member of the State.

Section IV. Of Parents and Children.

14. Q. What are the duties of parents to their children?

A. The duties of pa refits to their children are of a twofold character—those which relate to the body, and those which relate to the mind.

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15. Q. State the first class in detail.

A. It is the duty of parents to provide their children with food, shelter, and clothing according to their means and station in life.

16. Q. State the other class of duties of parents to their children.

A. In addition to providing for their bodily wants, parents should teach their children what is right and just. They should also direct their minds, and prepare them for the battle of life by advice, counsel, and example.

17. Q. State the duties of children to their parents.

A. Children should love, honour, and obey cheerfully the lawful commands of their parents. They should also assist them in all their undertakings, and seek their advice and counsel in all matters of importance.

18. Q. Is there not another duty?

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A. Specially it is the duty of children at all times to speak kindly, respectfully, and reverently of their parents.

19. Q. Do these obligations always remain?

A. Although on attaining man's or woman's estate I shall have the right to decide for myself, the duty of loving and assisting my parents will always remain.

20. Q. State the reasons.

A. Because to them I am indebted for care in infancy, for watching over me in sickness, and for providing as they were able for my wants.

21. Q. What is to be learned from this?

A. Gratitude should lead me to soothe the declining years of my parents by securing and adding to their comfort by every means in my power.

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Section V. Of Masters and Servants.

22. Q. What are the duties of masters and mistresses to their servants?

A. Masters and mistresses should pay fair and just wages to those they employ. They should also watch over their health and general welfare, instruct them in their handicraft or occupation, and treat them with kindness and consideration.

23. Q. What are the duties of servants to their masters?

A. They should faithfully and loyally serve those who employ them, and should bring to bear their best skill and energy in carrying out the work entrusted to them, as a return for the wages they receive.

24. Q. Is there any further duty?.

A. Servants should carefully watch over their employers' interests, and should protect page 9 their property and reputation as if they were their own.

Section VI. Of the Duties of Citizens.

25. Q. What do we owe to the Sovereign?

A. As the head of the State we owe to the Sovereign or her lawful Representative loyalty, respect and obedience.

26. Q. What are the duties we owe to the State?

A. It is our duty to obey the laws and teach others to do so. We should also respect every properly-constituted authority for maintaining law and order.

27. Q. What further duties are there we owe the State?

A. It is our duty to qualify ourselves to page 10 take a part in the government of the country, when called upon to do so.

28. Q. Is there not something more?

A. The highest duty we owe to the State is to assist in securing good government and the passing of those laws which will be best for the country, both now and hereafter.

29. Q. What are the objects of government?

A. The objects of government are to protect the lives and property of the subjects from external and internal foes and wrongdoers; and to promote the general well-being of the people.

30. Q. What is meant by the general well-being of a Slate?

A. It consists of three divisions—the material, the intellectual, and the social.

31. Q. Can these be detailed?

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A. The material, intellectual and social well-being of a people are so interwoven with each other, that it is difficult to distinguish them. It may be said, however, that all three go hand-in-hand.

32. Q. And why is this?

A. Because each of the three in a properly organised society acts and reacts on the other two.

33. Q. State some of the results which flow from the advancement of the general well-being of a people?

A. If the material, intellectual and social well-being of a people are secured there will be peaceable enjoyment of property; general diffusion of the comforts of life; intellectual advancement; culture of the arts and sciences; liberty of opinion; just laws; and the development of industrial pursuits.

34. Q. How may these be stated briefly?

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A. The object, of all government should be to promote the greatest present and future happiness of the greatest number of individuals, and only by endeavouring to secure this is true patriotism shown.

35 Q. How are individuals affected?

A. A State is made up of individuals, and the well-being of those individuals makes the well-being of the State.

Section VII. Of Matters of Opinion.

36. Q. How should we treat the views and opinions of others?

A. On matters of principle relating to what is just and right in itself, we should be firm and unyielding.

37. Q. And in regard to other matters?

A. On those subjects upon which there page 13 is ground for difference of opinion, we should respect and treat with consideration the views of others, however strongly we may differ from them.

38. Q. And why so?

A. Because no one view embraces the whole truth of any question, and therefore from their point of view those who differ from us may be right.

39. Q. Is there any other reason?

A. The full and free expression of opinion on all matters should be encouraged, because thus a wider view is obtained, and enquiry is promoted.

40. Q. What will follow from this?

A. Increase of knowledge, and all the benefits which follow from it.

41. Q. But how are correct views to be obtained?

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A. By reading good books, by observing censes and effects, by reflecting on them; and above all by honestly and sincerely striving to find out the truth.

42. Q. What may be called the Golden Rule of Knowledge?

A. The Golden Rule of Knowledge is to love truth for its own sake, independent of bias, prejudice, or self-interest.

Section VIII. Of Recreation.

43. Q. What is recreation?

A. Amusement, diversion, and change.

44. Q. What should be its object?

A. As we have already learned that work is a necessity and duty of life, recreation should be treated as a relief and relaxation to the mind, or body, or both.

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45. Q. How does it accomplish this?

A. By drawing the mind off to new objects, or by securing the exercise of the body, and thus lessening the strain caused by following the line of duty.

46. Q. What are the chief forms of recreation?

A. They are twofold: those which affect the body, and those which affect the mind; or, physical and intellectual.

47. Q. State the physical forms of recreation.

A. They include athletic exercises and games, and those amusements which tend to strengthen and exercise the body.

48. Q. And the intellectual.

A. Intellectual recreation includes all such occupations of the mind as rest and revive the intellectual faculties.

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49. Q. What rules should guide us in our recreations?

A. Duty should not be neglected to enjoy recreation. Also, our recreations should be rational and humane, not doing injury to the rights or feelings of others.

50. Q. And what further?

A. We should only pursue such recreations as will bear reflecting upon, and should avoid all such as are dishonorable, cowardly, and not worthy of a noble mind.

51. Q. State the reasons.

A. Because the possession of an approving conscience alone gives true pleasure and happiness to the mind; whilst enjoyment derived from acts which are wrong and selfish debases and degrades.

52. Q. What then should we aim at in our recreations?

A. We should follow only those recreations which will improve us both in body and in mind.

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Section IX. Of Contemplation and Reflection.

53. Q. Is there not one special form of recreation most necessary, yet much neglected?

A. One of the most desirable forms of recreation is contemplation and reflection.

54. Q. Why is contemplation beneficial?

A. Because in contemplation our minds are drawn from ourselves to a wider view of nature and human life, and thus we obtain higher ideas of man's duty and destiny.

55. Q. And why is reflection beneficial?

A. Because by it we sec our own weaknesses and learn to guard against them, also to cultivate those qualities which will hold them in check.

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56. Q. Will reflection teach us anything; further?

A. Learning and seeing our own weaknesses will teach us to think kindly and charitably of others, and will lead us to lend a helping hand to others in trying to conquer! their tendencies to folly or evil.

57. Q. Should reflection be engaged in by all?

A. In the hurry of life from home duties or business cares, all should from time to time pause to think and reflect.

58. Q. For what reason?

A. Because many mistakes and follies would be avoided, and many misjudgments of others prevented, if we took time to reflect upon the present and future results of our actions upon ourselves and upon others.

59. Q. What should be chiefly sought in all recreations?

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A. Purity and nobleness; the cultivation of true manliness and womanliness in both our physical and intellectual recreations.

60. Q. How may these be tested?

A. Briefly, whatever in our reading or other recreations improves our better self, by teaching us to restrain our tempers and appetites, to sacrifice our inclinations and comfort to benefit others, and to do our duty in any sphere of life we occupy, is to be commended.

61. Q. And what to be avoided?

All that tends to debase the mind, or make us selfish and extravagant, or lessen our recognition of the duty we owe to others.

62. Q. State the reasons.

A. Because purity of thought and action improves and enlarges the range of the mind, ever adding new pleasures, whilst impurity lowers the moral tone and dulls the intellect.

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63. Q. Should all seek to improve their minds?

A. As the powers and capacities of the mind are not limited, it is the sacred duty of all to seek to improve their minds by reading and study.

64. Q. What subjects can most profitably be studied?

A. This must be decided by the tendencies or tastes of each, but the study of history, the operations of nature, science, books of travel, or the record of the lives of great and good men and women, are all well calculated to improve the mind.

65. Q. How does study of the subjects named inprove the mind?

A. Because thus the mind is lifted from the occupations and cares of life to wider fields of thought, and sees more clearly the greatness of the world which is outside and apart from itself.

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Section X. Of Truth.

66. Q. What is meant by truth?

A. Truth is that which neither states nor suggests what is false, nor keeps back what is true, in order to deceive others.

67. Q. Then is truth twofold?

A. Truth possesses the two qualities of clearness and exactness, and a truthful person is always careful that those he is dealing with understand exactly what is meant, and are not deceived in any way.

68. Q. Name the opposite of truth?

A. A Lie.

69. Q. Are there no distinctions in lying?

A. There are no distinctions in lying. Whatever is meant to deceive is a lie.

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70. Q. Then what constitutes the essence of lying?

A. The intention to deceive, whether it take the form cither of suppressing part of the truth, or actually stating that which is false.

71. Q. How should truth he regarded?

A. As truth is one of the marks of a noble mind, we should prize it beyond all profit or gain.

72. Q. How should a lie be regarded?

A. A lie is the greatest dishonour of which we can be guilty.

73. Q. Why so?

A. Because truth gives us confidence in each other and thus cements society together, while its beauty is acknowledged even by those who do not habitually adhere toil.

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74. Q. Will any circumstances justify departure from the truth?

A. None whatever. Even where our own interests will apparently suffer by sticking to the truth, we should neither hesitate nor prevaricate.

75. For what reason?

A. Because, habits of deception and falsehood are easily formed, and grow with great rapidity; hence we should avoid all deception or any departure whatever from the truth.

76. Q. Is there any other reason?

A. A lie degrades the person who tells it, and invariably requires other falsehoods to screen it.

77. Q. Name one of the things which tends to lying.

A. The habit of exaggeration, which weakens the clear view of truth, and often leads to actual falsehood.

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78. Q. What then should be guarded against?

A. We should avoid any deviation from the truth, however small, and should strictly adhere to the truth even in the most minute particulars.

79. Q. What is an oath?

A. An oath is a solemn affirmation, in which God is appealed to as to the truth of a statement made or a promise given.

80. Q. How many kinds of oaths are there?

A. There are two, namely, those which pertain to Courts of law, and those which pertain to promises made.

81. Q. State particulars of the first kind.

A. Witnesses in Courts of law give evidence or testimony, and by their oath are sworn to tell "the truth—the whole truth—and nothing but the truth"—regarding page 25 the matter being dealt with, so far as they know, for verification of which they appeal to God.

82. Q. State particulars of oaths regarding promises made.

A. This kind refers to oaths of allegiance to the Sovereign, or to carry out faithfully the duties of a public office, the promise being supported by an appeal to God.

83. Q. Docs the taking of an oath confer any greater obligation to tell the truth?

A. It does not increase the moral obligation, but it does increase the legal obligation, as it renders any one swearing falsely liable to be punished for perjury, or false swearing.

84 Q. Why does an oath not increase the moral obligation to tell the truth?

A. Because the obligation not to deceive others always remains, and no circumstance can either strengthen or weaken it.

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85. Q. How then may our duty on the matter be summed up?

A. It is our duty not only to avoid actu[unclear: al] falsehood, but also to see that our words [unclear: and] not misunderstood in a way calculated deceive or injure others.

Section XI. Of Selfishness and Dishonesty.

86. Q. What selfishness?

A. Selfishness is the exclusive or [unclear: under] regard of a person to his own feelings, [unclear: in] forests and happiness, without consideration for others.

87. Q. What are its chief forms?

A. Selfishness may take various form as covetousness, avarice, love of pleasum indolence, or the gratification of the appetites but its essence is always the same.

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88. Q. "What is the essence of selfishness?

A. Contempt for or neglect of the interests or rights of others.

89. Q. But is not the first duty of each to himself?

A. Only in so far as the fair and just rights of others to equal privileges and benefits with ourselves are recognised.

90. Q. How may this he proved?

A. Neglect to recognise the claims, rights and interests of others has been the foundation of every abuse and wrong the world has seen, hut especially of slavery.

91. Q What follows from this?

A. It follows that in considering the welfare and benefit of others we aim at the highest benefit of the State, and therefore of the individuals who together constitute the State.

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92. Q. Is there any other proof?

A. Those States where the interests of classes and individuals have obtained undue power, to the exclusion of the common good, have invariably crumbled to the dust in consequence.

93. Q And what further?

A. The greatest and noblest men and "women the world has seen have been those who have sunk self-interest in the desire to promote the good of their fellows.

94. Q. now may these considerations be applied to every day life?

A. It is our duty in ail the affairs of life, both business and pleasure, to see that we do not become so absorbed in our own aims and wishes as to lose sight of the needs, feelings and rights of others.

95. Q. Name one of the commonest results of selfishness.

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A. Where selfishness rules the mind it frequently leads to actual dishonesty.

96. Q. What is honesty?

A. Honesty is that dealing with others which is just, fair, and truthful.

97. Q. What docs dishonesty spring from?

A. A selfish desire to secure that which by right belongs to others.

98. Q. How is it shown?

A. Dishonesty may be shown by deceiving others, either by falsehood or suppressing the truth, or by overreaching them on account of their necessity or ignorance.

99. Q. Is honesty a universal duty?

A. Honesty is undoubtedly a duty which applies to all persons, times and circumstances.

100. Q. State the reasons.

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A. Because fair dealing between man and man is the foundation of law and order, and the bond of society.

101. Q. Is there any other reason?

A. Because dishonest conduct deprives others of their rights, and of that which belongs to them.

102. Q. What further reason can be urged against dishonesty?

A. Because securing for ourselves, either by cheating, falsehood or any form of deceit, that which belongs to others, is dishonourable, unmanly and base.

103. Q. Why is dishonest conduct base and unmanly?

A. Because such means of acquiring benefits are not according to the principles of justice, as they do wrong to the rights of others.

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104. Q. What are the principal evils of selfishness?

A. Selfishness destroys the kindlier feelings of our nature; it contracts the affections, narrows the mind, and prevents the enjoyment of the true pleasures which spring from benevolence and generosity.

105. Q. How docs selfishness do this?

A. By fixing the mind and affections on self, thus driving out consideration for others.

106. Q. What are the further results?

A. Selfishness, like every other craving of the mind, when given way to increases it:; power and influence, until it becomes a habit and a passion.

107. Q. What is the effect of this?

A. The mind thus loses its healthful balance, and becomes unduly sensible to adversity or disappointment.

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108. Q. But are not dishonest men often successful?

A. They may he successful so far as acquiring wealth or attaining any object desired, but such is not true success.

109. Q. For what reason?

A. Because in order to attain success by dishonesty or deceit they sacrifice the nobler qualities of the mind, and throw away that self-respect and sense of manliness which constitute the nobility of our nature.

110. Q. What follows from this?

A. It therefore follows that success in life is to be measured, not only by the end attained, but also by the means employed to attain success.

111. Q. How may this be differently expressed?

A. To express the same truth in another way, it may be said that we should aim after page 33 that true success in life which can only be secured by the strictest honesty and fidelity in small things as well as in large.

112. Q. Do men become dishonest all at once?

A. All wrongdoing begins in trivial acts.

113. Q. What follows?

A. As the mind becomes accustomed to evil it goes further and further, until acts are committed from which it would at one time have turned with dread and horror.

114. Q. What should we learn from this?

A. We should learn to preserve a scrupulous integrity in all matters, however small, and avoid taking that first step in a wrong course which so often ends in dishonesty and crime.

115. Q. How may this be done?

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A. By acting from principle, and following out what we have already learned namely, the desirability of reflecting on our actions and their effect on ourselves and on others.

116. Q. Is there anything further?

A. We should avoid giving any promise or making any engagement that we do not intend to perform, or which we may not be able to carry out.

117. Q. But may not circumstances aris to prevent our keeping promises or engagements?

A. They may, undoubtedly; but if they can be foreseen it is our duty to state [unclear: chem].

118. Q. For what reason?

A. Because mental reservations are [unclear: of] the essence of dishonesty, whilst candour and uprightness are marks of honesty and straightforwardness.

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119. Q. How may our whole duty to others he summed up?

A. By the Golden Rule—Do unto others as ye would that they should do unto you.

120. Q. What would result from this?

A. If this rule of life were followed by all, selfishness and dishonesty would disappear.

121. Q. Why so?

A. Because we should cease to act according to the selfish promptings of our nature, and would judge our actions by the standard which we would wish others to adopt in their conduct towards us.

Section XII. Of Kindness.

122. Q. What is kindness?

A. That disposition or temper which delights to make others happy.

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123. Q. How does it manifest itself?

A. Kindness manifests itself by supplying the wants of others, and promoting their happiness or welfare as far as we able, consistent with our duty to those dependent upon us.

124. Q. What are the special features of kindness?

A. Kindness always exhibits itself in benevolence, sympathy, humanity, and consideration for others.

125. Q. Should kindness be practised by all?

A. Kindness to others is alike a duty and a privilege.

126. Q. Why is kindness to others a duty?

A. Because by kindness we lessen the troubles and increase the happiness of others, and thus carry out the Golden Rule.

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127. Q. And why is kindness to others a privilege?

A. Because in being kind to others we promote our own truest happiness; for we thus secure the greatest of all pleasures,—that of doing good.

128. Q. Are there any who have a special claim on our kindness?

A. We should at all times be specially kind and considerate to the aged, the weak, the infirm, and all who are poor and distressed.

129. Q. Can these be more fully stated?

A. The wants and necessities of those who are blind, deformed, or maimed, most strongly appeal to our sympathy and kindness.

130. Q. For what reason?

A. Because of their being helpless owing to causes beyond their own control.

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131. Q. Is there any further reason?

A. We should help those who are afflicted as an expression of gratitude at being ourselves preserved from the troubles which afflict them.

132. Q. Why should the aged receive special kindness?

A. Because their long experience entitles them to respect, and their feebleness appeals to our sympathy; and because we should treat them as we ourselves hope to be treated in old age.

133. Q. What other classes besides the aged and the afflicted specially deserve kindness at our hands?

A. All infants and young children, and those who from ignorance of our language, weakness of intellect, or a lack of the blessings of education have not had the same opportunities as ourselves.

134. Q. But is not charity often bestowed on unworthy objects?

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A. It is unfortunately true that charity is often bestowed on those who are unworthy or ungrateful, but the fault of this lies with the receiver, and not with the giver.

135. Q. How then should we act?

A. Whilst making due enquiry as to the needs and deserts of those we assist, we should remember it is better that ten unworthy persons should receive our aid than that one who needs and deserves it should be refused.

136. Q. How should we treat dumb animals?

A. We should always treat dumb animals with kindness, thoughtfulness and consideration.

137. Q. For what reasons?

A. Because they cannot tell their wants, and because, being our inferiors in the scale of creation, given for our use and service, it page 40 is our duty to provide for their wants and comfort.

Section XIII. Of Temperance.

133. Q. What is temperance?

A. Temperance may he defined as that habitual self-control which prevents our going to excess in pleasure or any other self-gratification.

139. Q. Is self-control a duty?

A. We should at all times control our actions and desires within the limits of duty to our better self and to others.

140. Q. For what reasons?

A. Because our better self is alone capable of the truest joys and happiness, and distinguishes us from the remainder of the animal creation.

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141. Q. What then should guide us?

A. We should regulate our gratification of self by the dictates of temperance and self-control.

142. Q. What should be specially avoided?

A. We should avoid excess in eating or drinking, especially the hateful and degrading vice of drunkenness, and all other actions which will take away our self-respect and cause us to feel ashamed.

143. Q. How may this be done?

A. By occupying the mind with useful and ennobling studies, by healthy recreations, by shunning bad company, and by recognising that true manliness implies the knowledge and mastery of ourselves.

Section XIV. Of Anger.

144. Q. Name a common instance of want of self-control.

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A. Anger, or violence of temper, is a common cause and instance of want of self-control.

154. Q. How may this be proved?

A. Because when anger rides us we are apt to feel, say, and do things which in a calmer moment we regret; hence, violence of temper is both a cause and an instance of want of self-control.

146. Q. What frequently follows?

A. It frequently happens that angry tempers lead to fury and rage, and sometimes to crime.

147. Q. But is not anger sometimes justifiable?

A. Anger is undoubtedly justifiable towards those who have wronged us or others, but we should even then retain our self-command, and whilst being angry at the wrong should be charitable to the offender, and try to win him or her to better actions.

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148. Q. Would not this cause us to take too lenient a view of all offences?

A. Whilst charitably dealing with those who wrong us personally, our duty to society requires us always to assist in bringing to justice those who break the law.

149. Q. For what reason?

A. Because if crimes were re unpunished society would not be safe; hence punishment is meant to make examples of offenders, and thus deter others from crime.

150. Q. How then should we act?

A. We should cultivate a spirit of calmness and self-command, which does not take offence easily, and judges kindly and charitably the words and actions of others.

Section XV. Of Habit.

151. Q. Name one of the chief features of character;

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A. One of the chief features of character is habit.

152. Q. What is habit?

A. Habit is an internal principle which leads us to do easily, naturally, and with growing certainty, what we do often.

153. Q. What habits should we cultivate?

A. It follows that we should cultivate good habits.

154. Q. Name some habits specially to

be cultivated.

A. We should habitually practise things good in themselves, such as honesty, truthfulness, justice, and temperance.

155. Q. But what further?

A. we should cultivate habits of kindness, thrift, cleanliness, tidiness, patience, punctuality, courtesy, and thoroughness.

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156. Q. Is there any special reason for cultivating these?

A. As habits grow in strength, and thus increase their power, it is evident that if we are not cultivating good habits bad ones are acquiring power over us.

157. Q. How may this be illustrated?

A. livery good quality or habit has its opposite, and hence if we are not tidy we are cultivating a habit of untidiness; if we are not cleanly, we are cultivating a habit of dirtiness; and so on all through the range of life's duties.

158. Q. What then should be our line of conduct m this respect?

A. We should be careful in small things, and whatever we do, do it well.

159. Q. Is there anything further?

A. We should always speak and act in a way that will prevent our falling, into bad page 46 habits, which will bind us down to evil courses.

160. Q. Is there not something more?

A. By studying our characters and dispositions we should find out our weak points, and cultivate those habits which are good in themselves.

Section XVI. Of Thrift.

160. Q. What is thrift?

A. Thrift is a combination of industry, economy, and perseverance.

161. Q. To what does thrift lead?

A. Thrift leads to care in the use of time, money, and material.

162. Q. Is the proper use of time a duty?

A. It is our duty to make the best use we can of our time.

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163. Q. For what reason?

A. Because the present is our only certain opportunity for work, self improvement, or doing good to others.

164. Q. Why so?

A. Because the future is uncertain—none can know or foretell what the future may he, nor how long life and opportunity may last.

164. Q. Is there any other reason?

A. Lost opportunities never return. Others may occur, but those which are lost are gone for ever.

166. Q. How then should we regard time?

A. We should regard time as a precious boon, and both value and use it accordingly.

167. Q. Is care in the use of money a duty?

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A. As money is a means of increasing our own comfort, providing for those dependent upon us, and doing good to others, we should spend it carefully.

168. Q. Is there anything further?

A. By saving money we are able to provide against loss, and the time of sickness and old age.

169. Q. How then should we act regarding money?

A. We should live within our means, and cultivate habits of economy and frugality.

170. Q. What should we specially avoid?

A. We should specially avoid the vice of gambling, which invariably leads to idleness and dishonesty, and often to the serious crime of theft.

171. Q. What further should we avoid?

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A. We should avoid entering on ventures or incurring debts which we are uncertain of being able to carry through or pay.

172. Q. How may our duty on this matter be summed up

A. We should be careful and economical without being mean or miserly; and we should try to put by every week a sum, however small, as a provision for the future.

173. Q. What may we hope thus to secure?

A. We should thus secure a free and independent mind, and avoid the unhappiness of being dependent on either public or private charity in sickness or old age.

174. Q. What further springs from thrift?

A. Care of all things we possess, or which are in our charge, will spring from a page 50 spirit of thrift, because we shall recognised they have a value.

Section XVII. Of Health.

175. Q. What is our duty regarding health?

A. As health enables us to use the opportunities which time affords, and [unclear: thus] fulfil the duties of life, it is our duty to [unclear: pr] serve our health in every way we are able.

176. Q. How may this be done?

A. By taking reasonable care to [unclear: avoi] bodily hurt, or those things which may derange our bodily functions.

177. Q. What is necessary to this?

A. We should study and obey the law of health, and should also especially study our own bodies, and avoid those things which are hurtful to us.

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Section XVIII. Of Influence.

178. Q. What is influence?

A. Influence is that impression which our words and conduct make on others.

179. Q. What influence should we try to exert?

A. We should at all times see that the influence of our words and example is to benefit and improve others.

180. Q. For what reason?

A. Because Influence and Example never die. They go on repeating themselves from one to another, as those we influence will in turn influence others.

181. Q. What should we learn from this?

A. The importance of ourselves taking pattern from those who are upright, kind, and good.

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182. Q. And what further?

A. The great importance of carefull considering our words and actions, that [unclear: was] may not influence others in a wrong direction.

183. Q. Are there any we should specially he careful with in this matter?

A. We should specially watch that [unclear: on] influence and example are not hurtful [unclear: a] those younger than ourselves, and who [unclear: loe] to us for guidance and direction.

184. Q. Have all influence?

A. Influence and Example are thing we cannot separate from us, as we all have circle within which our influence operates.

185. Q. What then should he our aim?

A. We should so speak and act that [unclear: th] influence we exert may benefit those who [unclear: are] around us, and thus leave an example worthy of being imitated.

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Section XIX. Of Success in Life.

186. Q. What are the essentials of success in life?

A. The first essential of true success in life is, as we have already learned, honesty and integrity; for success gained by dishonest means takes away our self-respect.

187. Q. What further effect has dishonesty?

A. By taking away our good name it destroys the confidence of others in our statements or promises, and thus lessens our influence.

188. Q. Name the other essentials of success?

A. Besides honesty, the other essentials of success are fixity of purpose, thrift, and application.

189. Q. What is fixity of purpose?

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A. By fixity of purpose is meant having a clear and distinct object in view, and working to secure it.

190. Q. What will follow from this?

A. Those who have a fixed purpose in life do not waste their time and energies on useless pursuits: having selected an object, they work to secure it.

191. Q. Are such always successful?

A. Though we cannot command success, he is more likely to be successful who aims at an object than he who works from day to day with no definite purpose in view.

192. Q. What then should we do?

A. We should set before us an honourable object in life, and endeavour to secure it by honest means, and with due respect for the rights of others.

193. Q. How does thrift secure success?

A. Thrift leads to habits of frugality and economy, and thus teaches us to save what many others waste.

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194. Q. What follows?

A. Those who are thrifty gradually increase their store of wealth, and thus acquire increased power, as they are able to assist and employ others, and can deal to greater advantage than those who are without means.

195. Q. What is application?

A. Application means industry and perseverance in following after an object.

196. Q. How does this tend to success?

A. A man who applies himself to his calling uses all his skill and energy to become proficient in it.

197. Q. In what ways may this proficiency be attained?

A. By observation, study, and energy; or, briefly, by doing as well as we can all we undertake.

198. Q. What means should we adopt to this end?

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A. We should bring our whole energy to bear on our calling, and endeavour to become as perfect in it as possible.

199. Q. How then do fixity of purpose, thrift and application combine with honesty to secure success?

A. By fixity of purpose we are led to work with and for an object; by thrift we save and keep what others waste, and thus make the best of our opportunities; and by application we improve our skill and knowledge, and thus are able to work to the best advantage.

200. Q. If we attain success, how should we demean ourselves?

A. If successful we should aim at using well what we possess: a sense of gratitude should lead us to think kindly of those who are less fortunate, and to do what we can to lessen the misery of the poor and distressed.

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Section XX. Of Self-Reliance and Fortitude.

201. Q. are all successful?

A. As there are many chances and occurrences—as ill health, losses, accidents,—we cannot foresee or prevent, it must follow there are many who cannot he successful in life.

202. Q. How then should we regard such misfortunes?

A. We should bear them with a brave heart, with fortitude and resignation, and make the best of what we cannot prevent or avoid.

203. Q. What further should we remember?

A. If success does not always attend us we should remember that trouble of some kind is the lot of man, and that there is no position in life entirely free from care and anxiety.

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204. Q. What further should we see to cultivate?

A. We should endeavour to cultivate habit of self-reliance.

205. Q. For what reasons?

A. Because it is our duty to learn [unclear: a] depend on ourselves, rather than on others and because it is a manly and noble impuls seek to be indepondent, and to go throng life without resting on others.

206. Q. What will most assist us [unclear: in] cultivating a self-reliant spirit?

A. Learning to depend on our own [unclear: no] sources, and carrying out the simple [unclear: ru] never to ask others to do for us what [unclear: was] are able to do for ourselves.

207. Q. How may our duty be finally summed up?

A. We should honestly carry out the duties belonging to our lot in life; be just and considerate to others in word and deed and so control our own tastes and inclination as to leave an example worthy of imitation.

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