These remarks are especially important to those persons in boarding-houses and elsewhere, for whom hot water, if they use it, must be expressly prepared.

Let me urge you never to say I cannot go, or do such a thing, till I am shaved or dressed. Take care always to be shaved and dressed, and then you will always be ready to act. But to this end the habit must be formed in early life, and pertinaciously adhered to.

There are those who can truly say that to the habit of adhering to the principles which have been laid down, they owe much of their success in life; that however sober, discreet, and abstinent they might have been, they never could have accomplished much without it. We should suppose by reasoning beforehand, that the army could not be very favorable to steady habits of this or any other kind; yet the following is the testimony of one who had made the trial.

'To the habit of early rising and husbanding my time well, more than to any other thing, I owed my very extraordinary promotion in the army. I was always ready. If I had to mount guard at ten, I was ready at nine: never did any man, or any thing, wait one moment for me. Being, at an age under twenty years, raised from corporal to sergeant major at once, over the heads of thirty sergeants, I should naturally have been an object of envy and hatred; but this habit of early rising really subdued these passions.

'Before my promotion, a clerk was wanted to make out the morning report of the regiment. I rendered the clerk unnecessary; and, long before any other man was dressed for the parade, my work for the morning was all done, and I myself was on the parade ground, walking, in fine weather, for an hour perhaps.

'My custom was this: to get up, in summer, at daylight, and in winter at four o'clock; shave, dress, even to the putting of my sword-belt over my shoulder, and having my sword lying on the table before me, ready to hang by my side. Then I ate a bit of cheese, or pork, and bread. Then I prepared my report, which was filled up as fast as the companies brought me in the materials. After this, I had an hour or two to read, before the time came for any duty out of doors, unless when the regiment, or part of it, went out to exercise in the morning. When this was the case, and the matter was left to me, I always had it on the ground in such time as that the bayonets glistened in the rising sun; a sight which gave me delight, of which I often think, but which I should in vain endeavor to describe.

'If the officers were to go out, eight or ten o'clock was the hour. Sweating men in the heat of the day, or breaking in upon the time for cooking their dinner, puts all things out of order, and all men out of humor. When I was commander, the men had a long day of leisure before them: they could ramble into the town or into the woods; go to get raspberries, to catch birds, to catch fish, or to pursue any other recreation, and such of them as chose, and were qualified, to work at their trades. So that here, arising solely from the early habits of one very young man, were pleasant and happy days given to hundreds.'

For my own part, I confess that only a few years since, I should have laughed heartily at some of these views, especially the cold water system of shaving. But a friend whom I esteemed, and who shaved with cold water, said so much in its favor that I ventured to make the trial; and I can truly say that I would not return to my former slavery to hot water, if I had a servant who had nothing else to do but furnish it. I cannot indeed say with a recent writer (I think in the Journal of Health) that cold water is a great deal better than warm; but I can and do say that it makes little if any difference with me which I use; though on going out into the cold air immediately afterward, the skin is more likely to chap after the use of warm water than cold. Besides I think the use of warm water more likely to produce eruptions on the skin.—Sometimes, though not generally, I shave, like Sir John Sinclair, without a glass; but I would never be enslaved to one, convenient as it is.

Section XV. Bathing and Cleanliness

Cleanliness of the body has, some how or other, such a connection with mental and moral purity, (whether as cause or effect—or both—I will not undertake now to determine) that I am unwilling to omit the present opportunity of urging its importance. There are those who are so attentive to this subject as to wash their whole bodies in water, either cold or warm, every day of the year; and never to wear the same clothes, during the day, that they have slept in the previous night. Now this habit may by some be called whimsical; but I think it deserves a better name. I consider this extreme, if it ought to be called an extreme, as vastly more safe than the common extreme of neglect.

Is it not shameful—would it not be, were human duty properly understood—to pass months, and even years, without washing the whole body once? There are thousands and tens of thousands of both sexes, who are exceedingly nice, even to fastidiousness, about externals;—who, like those mentioned in the gospel, keep clean the 'outside of the cup and the platter,'—but alas! how is it within? Not a few of us,—living, as we do, in a land where soap and water are abundant and cheap—would blush, if the whole story were told.

This chapter, if extended so far as to embrace the whole subject of cleanliness of person, dress, and apartments, and cold and warm bathing, would alone fill a volume; a volume too, which, if well prepared, would be of great value, especially to all young men. But my present limits do not permit of any thing farther. In regard to cold bathing, however, allow me to refer you to two articles in the third volume of the Annals of Education, pages 315 and 344, which contain the best directions I can give on this subject.

Section XVI. On Little Things

There are many things which, viewed without any reference to prevailing habits, manners, and customs, appear utterly unworthy of attention; and yet, after all, much of our happiness will be found to depend upon them. We are to remember that we live—not alone, on the earth—but among a multitude, each of whom claims, and is entitled to his own estimate of things. Now it often happens that what we deem a little thing, another, who views the subject differently, will regard as a matter of importance.

Among the items to which I refer, are many of the customary salutations and civilities of life; and the modes of dress. Now it is perfectly obvious that many common phrases which are used at meeting and separating, during the ordinary interviews and concerns of life, as well as in correspondence, are in themselves wholly unmeaning. But viewed as an introduction to things of more importance, these little words and phrases at the opening of a conversation, and as the language of hourly and daily salutation, are certainly useful. They are indications of good and friendly feeling; and without them we should not, and could not, secure the confidence of some of those among whom we are obliged to live. They would regard us as not only unsocial, but selfish; and not only selfish, but proud or misanthropic.

On account of meeting with much that disgusts us, many are tempted to avoid society generally. The frivolous conversation, and still more frivolous conduct, which they meet with, they regard as a waste of time, and perhaps even deem it a duty to resign themselves to solitude. This, however, is a great mistake. Those who have been most useful to mankind acted very differently. They mingled with the world, in hopes to do something towards reforming it. The greatest of philosophers, as well as of Christians;—even the Founder of Christianity himself—sat down, and not only sat down, but ate and drank in the society of those with whose manners, and especially whose vices, he could have had no possible sympathy.

Zimmerman, who has generally been regarded as an apostle of solitude, taught that men ought not to 'reside in deserts, or sleep, like owls, in the hollow trunks of trees.' 'I sincerely exhort my disciples,' says he, 'not to absent themselves morosely from public places, nor to avoid the social throng; which cannot fail to afford to judicious, rational, and feeling minds, many subjects both of amusement and instruction. It is true, that we cannot relish the pleasures and taste the advantages of society, without being able to give a patient hearing to the tongue of folly, to excuse error, and to bear with infirmity.'

In like manner, we are not to disregard wholly, our dress. It is true that the shape of a hat, or the cut of a coat may not add to the strength of the mind, or the soundness of the morals; but it is also true that people form an opinion often from our exterior appearance; and will continue to do so: and first impressions are very difficult to be overcome. If we regard our own usefulness, therefore, we shall not consider the fashion or character of our dress as a little thing in its results. I have said elsewhere that we ought neither to be the first nor the last in a fashion.

We should remember, also, that the world, in its various parts and aspects, is made up of little things. So true is this, that I have sometimes been very fond of the paradoxical remark, that 'little things are great things;' that is, in their results. For who does not know that throughout the physical world, the mightiest results are brought about by the silent working of small causes? It is not the tornado, or the deluge, or even the occasional storm of rain, that renews and animates nature, so much as the gentle breeze, the soft refreshing shower, and the still softer and gentler dews of heaven.

So in human life, generally, they are the little things often, that produce the mightier results. It is he who takes care of pence and farthings, not he who neglects them, that thrives. It is he alone who guards his lips against the first improper word,—trifling as it may seem—that is secure against future profanity. He who indulges one little draught of alcoholic drink, is in danger of ending a tippler; he who gives loose to one impure thought, of ending the victim of lust and sensuality. Nor is it one single gross, or as it were accidental act, viewed as insulated from the rest—however injurious it may be—that injures the body, or debases the mind, so much as the frequent repetition of those smaller errors, whose habitual occurrence goes to establish the predominating choice of the mind, or affection of the soul.

Avoid then, the pernicious, the fatal error, that little things are of no consequence: little sums of money, little fragments of time, little or trifling words, little or apparently unimportant actions. On this subject I cannot help adopting—and feeling its force too,—the language of a friend of temperance in regard to those who think themselves perfectly secure from danger, and are believers in the harmlessness of little things. 'I tremble,' said he, 'for the man that does not tremble for himself.'

Section XVII. Of Anger, and the means of restraining it

There is doubtless much difference of native temperament. One person is easily excited, another, more slowly. But there is a greater difference still, resulting from our habits.

If we find ourselves easily led into anger, we should be extremely careful how we indulge the first steps that lead towards it. Those who naturally possess a mild temper may, with considerable safety, do and say many things which others cannot. Thus we often say of a person who has met with a misfortune, 'It is good enough for him;' or of a criminal who has just been condemned to suffer punishment, 'No matter; he deserves it.' Or perhaps we go farther, and on finding him acquitted, say, 'He ought to have been hanged, and even hanging was too good for him.'

Now all these things, in the mouths of the irritable, lead the way to an indulgence of anger, however unperceived may be the transition. It is on this principle that the saying of St. John is so strikingly true; 'He that hateth his brother is a murderer;' that is, he that indulges hatred has the seeds within him, not only of out-breaking anger, but of murder.

It is on this account that I regret the common course taken with children in relation to certain smaller tribes of the animal creation. They are allowed not only to destroy them,—(which is doubtless often a duty,) but to destroy them in anger; to indulge a permanent hatred towards them; and to think this hatred creditable and scriptural. When such feelings lead us to destroy even the most troublesome or disgusting reptiles or insects in anger, we have so far prepared the way for the indulgence of anger towards our fellow creatures, whenever their conduct shall excite our displeasure.

We can hence see why he who has a violent temper should always speak in a low voice, and study mildness and sweetness in his tones. For loud, impassioned, and boisterous tones certainly excite impassioned feelings. So do all the actions which indicate anger. Thus Dr. Darwin has said that any individual, by using the language and actions of an angry person, towards an imaginary object of displeasure, and accompanying them by threats, and blows, with a doubled or clinched fist, may easily work himself into a rage. Of the justice of this opinion I am fully convinced, from actual and repeated experiments.

If we find ourselves apt to be angry, we should endeavor to avoid the road which leads to it. The first thing to be done, is to govern our voice. On this point, the story of the Quaker and the merchant may not be uninstructive.

A merchant in London had a dispute with a Quaker gentleman about the settlement of an account. The merchant was determined to bring the action into court,—a course of proceeding to which the Quaker was wholly opposed;—he therefore used every argument in his power to convince the merchant of his error; but all to no purpose.

Desirous of making a final effort, however, the Quaker called at the house of the merchant, one morning, and inquired of the servant if his master was at home. The merchant hearing the inquiry from the top of the stairs, and knowing the voice, called out, loudly, 'Tell that rascal I am not at home.' The Quaker, looking up towards him, said calmly; 'Well, friend, may God put thee in a better mind.'

The merchant was struck with the meekness of the reply, and after thinking more deliberately of the matter, became convinced that the Quaker was right, and he in the wrong. He requested to see him, and after acknowledging his error, said, 'I have one question to ask you. How were you able to bear my abuse with so much patience?'

'Friend,' replied the Quaker, 'I will tell thee. I was naturally as hot and violent as thou art. But I knew that to indulge my temper was sinful, and also very foolish. I observed that men in a passion always spoke very loud; and I thought if I could control my voice, I should keep down my passions. I therefore made it a rule never to let it rise above a certain key; and by a careful observance of this rule, I have, with the blessing of God, entirely mastered my natural temper.'

When you are tempted by the conduct of those around you, to be angry, endeavor to consider the matter for a few moments. If your temper be so impetuous that you find this highly difficult, you may adopt some plan or device for gaining time. Some recommend counting twenty or thirty, deliberately. The following anecdote of the celebrated Zimmerman is exactly in point, and may afford useful hints for instruction.

Owing in part to a diseased state of body, Zimmerman was sometimes irritable. One day, a Russian princess and several other ladies entered his apartment to inquire after his health; when, in a fit of petulance, he rose, and requested them to leave the room. The prince entered some time afterward, when Zimmerman had begun to repent of his rashness, and after some intervening conversation, advised him, whenever he felt a disposition to treat his friends so uncivilly again, to repeat, mentally, the Lord's prayer. This advice was followed, and with success. Not long afterward the same prince came to him for advice in regard to the best manner of controlling the violence of those transports of affection towards his young and amiable consort, in which young and happy lovers are so apt to indulge. 'My dear friend,' said Zimmerman, 'there is no expedient which can surpass your own. Whenever you feel yourself overborne by passion, you have only to repeat the Lord's prayer, and you will be able to reduce it to a steady and permanent flame.'

By adopting Zimmerman's rule, we shall, as I have already observed, gain time for reflection, than which nothing more is needed. For if the cause of anger be a report, for example, of injury done to us by an absent person, either in words or deeds, how do we know the report is true? Or it may be only partly true; and how do we know, till we consider the matter well, whether it is worth our anger at all? Or if at all, perhaps it deserves but a little of it. It may be, too, that the person who said or did the thing reported, did it by mistake, or is already sorry for it. At all events, nothing can be gained by haste; much may be by delay.

If a passionate person give you ill language, you ought rather to pity than be angry with him, for anger is a species of disease. And to correct one evil, will you make another? If his being angry is an evil, will it mend the matter to make another evil, by indulging in passion yourself? Will it cure his disease, to throw yourself into the same distemper? But if not, then how foolish is it to indulge improper feelings at all!

On the same principles, and for the same reasons, you should avoid returning railing for railing; or reviling for reproach. It only kindles the more heat. Besides, you will often find silence, or at least very gentle words, as in the case of the Quaker just mentioned, the best return for reproaches which could be devised. I say the best 'return;' but I would not be understood as justifying any species of revenge. The kind of return here spoken of is precisely that treatment which will be most likely to cure the distemper in the other, by making him see, and be sorry for, his passion.

If the views taken in this section be true, it is easy to see the consummate folly of all violence, whether between individuals or collective bodies, whether it be by striking, duelling, or war. For if an individual or a nation has done wrong, will it annihilate that wrong to counteract it by another wrong? Is it not obvious that it only makes two evils, where but one existed before? And can two wrongs ever make one right action? Which is the most rational, when the choice is in our power, to add to one existing evil, another of similar or greater magnitude; or to keep quiet, and let the world have but one cup of misery instead of two?

Besides, the language of Scripture is every where full and decided on this point. 'Recompense to no man evil for evil,' and 'wo to him by whom the offence cometh,' though found but once or twice in just so many words, are in fact, some of the more prominent doctrines of the New Testament; and I very much doubt whether you can read many pages, in succession, in any part of the bible, without finding this great principle enforced. The daily example of the Saviour, and the apostles and early Christians, is a full confirmation of it, in practice.