tte that they cause those
who consult them to act with mechanical restraint, and to show in
society that they are governed by arbitrary rules, rather than by an
intuitive perception of what is graceful and polite.

1984. Unsound Objection.

This objection is unsound because it supposes that people who study
the theory of etiquette do not also exercise their powers of
observation in society, and obtain, by their intercourse with others,
that freedom and ease of deportment which society alone can impart.

[BETTER GO TO BED SUPPERLESS THAN RISE IN DEBT.]

1985. Books upon Etiquette.

Books upon Etiquette are useful, inasmuch as they expound the laws of
polite society. Experience alone, however, can give effect to the
_precise_ manner in which those laws are required to be observed.

1986. Simple Hints.

Whatever objections may be raised to the teachings of works upon
etiquette, there can be no sound argument against a series of simple
and brief hints, which shall operate as precautions against mistakes
in personal conduct.

1987. No Gossip.

Avoid intermeddling with the affairs of others. This is a most common
fault. A number of people seldom meet but they begin discussing the
affairs of some one who is absent. This is not only uncharitable, but
positively unjust. It is equivalent to trying a _cause in the absence
of the person implicated_. Even in the criminal code a prisoner is
presumed to be innocent until he is found guilty. Society, however, is
less just, and passes judgment without hearing the defence. Depend
upon it, as a certain rule, _that the people who unite with you in
discussing the affairs of others will proceed to your affairs and
conduct in your absence_.

1988. Consistent Principles.

Be consistent in the avowal of Principles. Do not deny to-day that
which you asserted yesterday. If you do, you will stultify yourself,
and your opinions will soon be found to have no weight. You may fancy
that you gain favour by subserviency; but so far from gaining favour,
you lose respect.

1989. Avoid Falsehood.

Avoid falsehood. There can be found no higher virtue than the love of
truth. The man who deceives others must himself become the victim of
morbid distrust. Knowing the deceit of his own heart, and the
falsehood of his own tongue, his eyes must be always filled with
suspicion, and he must lose