a sea of responsibilities and inhibitions as this? On the other hand, conversation does flourish and society is refreshing, and neither dull on the one hand nor exhausting from its effort on the other, wherever people forget their scruples and take the brakes off their hearts, and let their tongues wag as automatically and irresponsibly as they will.

They talk much in pedagogic circles to-day about the duty of the teacher to prepare for every lesson in advance. To some extent this is useful. But we Yankees are assuredly not those to whom such a general doctrine should be preached. We are only too careful as it is. The advice I should give to most teachers would be in the words of one who is herself an admirable teacher. Prepare yourself in the subject so well that it shall be always on tap: then in the class-room trust your spontaneity and fling away all further care.

My advice to students, especially to girl-students, would be somewhat similar. Just as a bicycle-chain may be too tight, so may one's carefulness and conscientiousness be so tense as to hinder the running of one's mind. Take, for example, periods when there are many successive days of examination impending. One ounce of good nerv

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ous tone in an examination is worth many pounds of anxious study for it in advance. If you want really to do your best in an examination, fling away the book the day before, say to yourself, “I won't waste another minute on this miserable thing, and I don't care an iota whether I succeed or not." Say this sincerely, and feel it; and go out and play, or go to bed and sleep, and I am sure the results next day will encourage you to use the method permanently. I have heard this advice given to a student by Miss Call, whose book on muscular relaxation I quoted a moment ago. In her later book, entitled 'As a Matter of Course,' the gospel of moral relaxation, of dropping things from the mind, and not caring,' is preached with equal success. Not only our preachers, but our friends the theosophists and mind-curers of various religious sects are also harping on this string. And with the doctors, the Delsarteans, the various mind-curing sects, and such writers as Mr. Dresser, Prentice Mulford, Mr. Horace Fletcher, and Mr. Trine to help, and the whole band of schoolteachers and magazine-readers chiming in, it really looks as if a good start might be made in the direction of changing our American mental habit into something more indifferent and strong.

Of

Worry means always and invariably inhibition of associations and loss of effective power. course, the sovereign cure for worry is religious faith; and this, of course, you also know. The turbulent billows of the fretful surface leave the deep parts of the ocean undisturbed, and to him who has a hold on vaster and more permanent realities the hourly vicissitudes of his personal destiny seem relatively insignificant things. The really religious person is accordingly unshakable and full of equanimity, and calmly ready for any duty that the day may bring forth. This is charmingly illustrated by a little work with which I recently became acquainted, "The Practice of the Presence of God, the Best Ruler of a Holy Life, by Brother Lawrence, being Conversations and Letters of Nicholas Herman of Lorraine, Translated from the French." I extract a few passages, the conversations being given in indirect discourse. Brother Lawrence was a Carmelite friar, converted at Paris in 1666. "He said that he had been footman to M. Fieubert, the Treasurer, and that he was a great awkward fellow, who broke everything. That he had desired to be received into a monastery, thinking

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that he would there be made to smart for his awkwardness and the faults he should commit, and so he should sacrifice to God his life, with its pleasures; but that God had disappointed him, he having met with nothing but satisfaction in that state....

"That he had long been troubled in mind from a certain belief that he should be damned; that all the men in the world could not have persuaded him to the contrary; but that he had thus reasoned with himself about it: I engaged in a religious life only for the love of God, and I have en deavored to act only for Him; whatever becomes of me, whether I be lost or saved, I will always continue to act purely for the love of God. I shall have this good at least, that till death I shall have done all that is in me to love Him.... That since then he had passed his life in perfect liberty and continual joy.

"That when an occasion of practising some virtue offered, he addressed himself to God, saying, Lord, I cannot do this unless thou enablest me'; and that then he received strength more than sufficient. That, when he had failed in his duty, he only confessed his fault, saying to God, 'I shall never do otherwise, if You leave me to

myself; it is You who must hinder my failing, and mend what is amiss.' That after this he himself no further uneasiness about it.

gave

"That he had been lately sent into Burgundy to buy the provision of wine for the society, which was a very unwelcome task for him, because he had no turn for business, and because he was lame, and could not go about the boat but by rolling himself over the casks. That, however, he gave himself no uneasiness about it, nor about the purchase of the wine. That he said to God, 'It was his business he was about,' and that he afterward found it well performed. That he had been sent into Auvergne, the year before, upon the same account; that he could not tell how the matter passed, but that it proved very well.

“So, likewise, in his business in the kitchen (to which he had naturally a great aversion), having accustomed himself to do everything there for the love of God, and with prayer upon all occasions, for his grace to do his work well, he had found everything easy during fifteen years that he had been employed there.

"That he was very well pleased with the post he was now in, but that he was as ready to quit that as the former, since he was always pleasing