and injure their health by an excessive consumption of sweets. It is well to apply the lesson of temperance to the things in which they are tempted. For the teacher the following note may be added: Of the senses, some, like that of taste, are more nearly allied to the physical part of us; others, like sight and hearing, to our rational nature. This antithesis of the senses may be used in the interest of temperance. Appeal to the higher senses in order to subdue the lower. A band of kindergarten children, having been invited on a picnic, were given the choice between a second plate of ice cream, for which many of them were clamoring, and a bunch of flowers for each. Most of them were sufficiently interested in flowers to prefer the latter. In the case of young children, the force of the physical appetite may also be weakened by appealing to their affection. During the later stage of adolescence, when the dangers which arise from the awakening life of the senses become great and imminent, the attention should be directed to high intellectual aims, the social feelings should be cultivated, and a taste for the pleasures of the senses of sight and hearing--namely, the pleasures of music, painting, sculpture, etc.--should be carefully developed. Artistic, intellectual, and social motives should be brought into play jointly to meet the one great peril of this period of life. DUTIES WHICH RELATE TO THE FEELINGS. Under this head let me speak first of fear. There is a distinction to be drawn between physical and moral cowardice. Physical cowardice is a matter of temperament or organization. Perhaps it can hardly ever be entirely overcome, but the exhibition of it can be prevented by moral courage. Moral cowardice, on the other hand, is a fault of character. In attempting to formulate the rule of conduct, appeal as before to the egoistic motive, then to the social--i. e., the desire for the good opinion of others--and lastly to the moral motive, properly speaking. Fear paralyzes; it fascinates its victim like the fabled basilisk. Nothing is more common than a sense of helpless immobility under the influence of fear. There is a way of escape. You might run or leap for your life, but you can not stir a limb. What you need to do is to turn away your attention by a powerful effort of the will from the object which excites fear. So long as that object is before you the mind can not act; the mind is practically absent. What you need is presence of mind. Let the teacher adduce some of the many striking instances in which men in apparently desperate straits have been saved by presence of mind. The rule thus far would read: Be brave and suppress fear, because by so doing you may escape out of danger. In the next place, by so doing you will escape the reproaches of your fellow-men, for cowardice is universally condemned as shameful. Cite from Spartan history examples showing in the strongest light the feeling of scorn and contempt for the coward.