to conceal his own property, which amounted only to six thousand pounds. The French accordingly took this, without suspecting that he had any larger sum in his possession. Had he, on the contrary, pretended to have no money, they would have certainly searched, as they did in many other cases, and might have found and taken the whole. When they left the town, Mr Rothschild dug up the prince's money, and began to make use of a small portion of it. He now throve in his business, and soon gained much wealth of his

own.

A few years after, when peace came, the Prince of Hesse Cassel returned to his dominions. He was almost afraid to call on the Franckfort banker, for he readily reflected that, if the French had not got the money and jewels, Moses might pretend they had, and thus keep all to himself. To his great astonishment, Mr Rothschild informed him that the whole of the property was safe, and now ready to be returned, with five per cent. interest on the money. The banker at the same time related by what means he had saved it, and apologised for breaking upon the money, by representing, that, to save it, he had had to sacrifice all his own. The prince was so impressed by the fidelity of Mr Rothschild under his great trust, that he allowed the money to remain in his hands at a small rate of interest. To mark also his gratitude, he recommended the honest Jew to various European sovereigns, as a money-lender. Moses was consequently employed in several great transactions for raising loans, by which he realised a vast profit. In time he became immensely rich, and put his three sons into the same kind of business in the three chief capitals of Europe, London, Paris, and Vienna. All of them prospered. They became the wealthiest private men whom the world has ever known. He who lived in London left at his death seven millions sterling. The other two have been created barons, and are perhaps not less wealthy. Thus, a family whose purse has maintained war and brought about peace, owes all its greatness to one act of extraordinary honesty under trust.

Thou shalt not steal.-Eighth Commandment.

CONSCIENTIOUSNESS.

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Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.-Paul's Epistle to the Ephesians, iv. 28.

Why should I deprive my neighbour
Of his goods against his will?
Hands were made for honest labour,
Not to plunder or to steal.

'Tis a foolish self-deceiving,

By such tricks to hope for gain:

All that's ever got by thieving

Turns to sorrow, shame, and pain.

WATTS.

CONSCIENTIOUSNESS-RESPECTING THE

REPUTATION OF OTHERS.

THERE are many things besides actual property, on which men set a value. Amongst these, a good name is one of the most important. By a good name is meant a general understanding respecting any person, that he is a good man. When such is the general understanding respecting any person, he is esteemed by his fellow-creatures; they trust to him; they employ him; they speak favourably of him; in many ways he is advanced by his good name. Now, every one who is a good man is entitled to have a good name. It is one of his rights. If he get it, his virtue has one of its rewards, and he is encouraged so far to persevere in goodness. But if it is withheld from him, or taken from him without just cause, he is wronged; the encouragement to be really good, is wanting; his virtue may fall off; and others, seeing how his goodness has been so ill rewarded, may not be at the pains to endeavour to be good.

We thus see how important it is that every one should be spoken of, or reputed, exactly according to his merits. There are two ways of injuring the reputation of others.

The one way is to assert something positively evil respecting a neighbour-to say that he has committed some actual wickedness, or to allege that he habitually omits some important duty. This is calumny. The other way is to speak slightingly of his merits, or surmise false motives for all the apparent good he does. This is detraction. To destroy the good name of a fellow-creature by either means, is as wicked as to take away his goods. We should be extremely cautious, therefore, in all we say of a neighbour, and the more so, because, if we do any injury to his reputation, it is almost impossible to repair it. The words, once out of our mouths, can never be recalled. They are reported by one to another; are exaggerated, as they go along; and at last come to imply something much worse than what was originally meant. Our neighbour thus suffers, perhaps without ever knowing why. One who wishes to be conscientious respecting the reputation of his fellow-creatures, will never speak calumniously or detractingly of any one, and never repeat any speeches of that kind which he hears.

CONSPIRACY AGAINST SOCRATES.

Socrates, the Greek philosopher, was one of the wisest and best men who ever lived. "He was," says Xenophon, "so pious, that he undertook nothing without asking counsel of the gods; so just, that he never did the smallest injury to any one, but rendered essential services to many; so temperate, that he never preferred pleasure to virtue; and so wise, that he was able, even in the most difficult cases, without advice, to judge what was expedient and right." He spent his whole life in endeavouring to make his fellow-creatures better and happier. Yet this man was not, for all his worth, exempt from calumny.

There was a set of teachers who had great reputation and influence in Athens, on account of their plausible speeches, though they had no regard for truth, and only aimed at showing off their abilities. These Sophists, as they were called, detested Socrates, for he was unsparing in his efforts to expose their errors, and save the young men from being

misled by them. He was at the same time disliked by many other persons, on account of his zeal in denouncing certain corruptions in the state by which they profited. In short, he was too honest for his time, and for the people amongst whom he lived.

The enemies of Socrates conspired to ruin him, and calumny was the means they adopted for this end. The Athenians, like many other ancient nations, worshipped a great variety of gods; but Socrates was inclined to believe that there was but one true God, the author of all things; although, from prudence, he deemed it best to conform in some measure to the superstitions of his fellow-citizens, and to conceal his real opinions. His enemies knew well what the ignorant multitude would think of him, if once convinced that he disbelieved in or despised their gods. They therefore began to insinuate publicly that Socrates did not acknowledge the gods whom the state acknowledged, and that he corrupted the youth with his wicked doctrines. His pure life and true wisdom could not save him from the effects of these calumnies. Convinced that he was an impious wretch, the people forgot all their former respect for him, and wished that he should be brought to punishment. When his character had thus been ruined, his enemies came openly forward, and accused him, before judges, of what, even had it been true, would have been no offence at all. Socrates ably defended himself; but the judges, being prejudiced against him, found him guilty, and condemned him to die by drinking poison. Thus was one of the greatest sages the world ever saw, destroyed through the effects of a base calumny.

HELEN PRIME.

Helen Prime is remarkable for a disposition to detract from the merits of her friends. She praises none but those who are decidedly inferior to herself in person, accomplishments, and situation in the world. All who are generally admired, she seeks by every means to depreciate, as if from an uneasy sense of their superiority to herself.

If she hears Mr So-and-So, a person of acknowledged benevolence, praised, she says, "He is benevolent, to be

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sure; but I suppose his left hand knows all that his right hand does. Can any one tell me of his secret benevolences?" "Maria Hall," Helen Prime says, seems all goodness; but, for my part, I would rather that people would seem what they are. I detest fruit with a fair outside and a

hollow heart."

"Lizzy Price," Helen says, "is devoted to her rich, old, disagreeable uncle old, disagreeable, and rich."

Helen fancies that what is unanswered is proved. It is difficult to specify Mr So-and-So's secret benefactions. Maria Hall's goodness is apparent to every one; but it is not easy to disprove the assertion that she is hollow-hearted. Lizzy Price's uncle is undeniably rich; but no one but Helen Prime ever ventured to say, or, I believe, ever thought, that she was the more devoted to him on that account.

If we would avoid this cruel fault of Helen Prime, we must keep the fountain of our thoughts pure-we must "think no evil." Nothing enlarges the heart more than a generous faith in others.

Thou shalt not bear false witness against thy neighbour. -Ninth Commandment (Exodus, xx. 16.)

Be not a witness against thy neighbour without cause; and deceive not with thy lips.-Proverbs, xxiv. 28.

He that loveth pureness of heart, for the grace of his lips, the king shall be his friend.—Proverbs, xxii. 11.

The lip of truth shall be established for ever: but a lying tongue is but for a moment.-Proverbs, xii. 19.

Sharp-sighted, or what are called quick-witted people, are very apt to take a pride in spying defects that are not obvious to common observers. Such keenness as this may sharpen the wit, but it hardens the heart, and prevents the growth of that sweet grace, humility. Keep as sharp a look-out as you please for good qualities, good deeds, and kind words; and be not like those who would seem to prefer looking at the spots on the sun, to enjoying its light.

Those people who value themselves on their sharp