when, we say, a man of the world, who afterwards wrote a remarkably moderate and sensible History of Ireland, wrote nonsense like this, he was doubtless well aware he was only by poetic license describing what Irishmen commonly believed about "days of old," and their glorified circumstances. We once saw an Irish schoolmaster, just one of those who mould the ideas of the humbler classes, shown into a room furnished with the usual luxury of a handsome English drawing-room,—books, pictures, flowers, and china, "an earthly paradise of ormolu." The good man looked round with great admiration, and then innocently remarked, "Why, this must be like one of the palaces of our ancient kings!" Here was precisely the popular Irish idea. Her "ancient king"—who actually lived in the wattled walls of Tara, enjoying barbarian feasts of beer and hecatombs of lean kine and sheep—is supposed to have been a refined and splendid prince, dwelling in ideal "halls," (doubtless compounded out of the Dublin Bank and Rotunda,) and enjoying the finest music on a double-action harp. As a fact, there is no evidence whatever that the old Irish Pentarchy was much better than any five chieftainships of the Sandwich Islands. Even the historians who laud it in most pompous phrases, like Keatinge, give nothing but details of wars and massacres, disorders and rebellions without end. Out of one hundred and sixty-eight kings who by this (of course) half-fabulous story reigned from the Milesian Conquest to Roderick O'Connor, vanquished by Henry II. in 1172, no less than seventy-nine are said to have acquired the throne by the murder of their predecessors. The contests between the five kings for the supremacy, or for the acquisition of each other's territories, offer a spectacle which can only be compared to a sanguinary game of puss-in-the-corner lasting for a thousand years. As to any monuments of civilization, it would indeed be wonderful if they were found in a country so circumstanced. Such existing architecture as can be attributed to a Celtic origin is confined to the simple round towers, Cormac's Chapel at Cashel, and a few humble little stone-roofed edifices like the one known as "St. Kevin's Kitchen," and made, with true Irish magniloquence, to stand wellnigh alone for the "Seven Churches of Glendalough." For literature, ancient Ireland can show the respectable "Annals of the Four Masters," and a few minor chronicles in prose and verse, but not a single work deserving a place in European history. Literally the fame of a few nomad saints, and a collection of torques and brooches (of great beauty, but possible Byzantine workmanship) in the Irish Academy, are the chief grounds on which rest the claims of Ireland to ancient civilization. Yet not merely civilization, but the extreme grandeur and magnificence of Ireland in "former times," is the first postulate of all Irish discontent. It is because England has dimmed her glory and overthrown her royal state that Irishmen burn with patriot indignation, and not by any means because she has merely left barbarism and disunion still barbarous and disunited after seven centuries, and has checked, instead of encouraging, the industry and commerce of the land.

Proceeding on this false ground, the Celtic Irishman, with his fervid imagination, easily builds for himself a whole edifice of local and personal grievances on the pattern of the supposed national one. Was Ireland once a rich and splendid country? So was every town and neighborhood once full of gayety and prosperity, when "the family" lived at home and did not travel or spend the season in London. Full of extravagant reverence for birth and rank, it is always, in the Irishman's mind, not his fault, nor that of his compeers of the working and middle classes, that trade and agriculture do not flourish in the land; but the fault of some lord or squire who ought to come and spend money there, or some king or queen who should hold court in Dublin and waste as much treasure as possible upon state ceremonials. Nay, every man for himself, almost, has at the bottom of his heart a belief that he ought to be, not a laborer or carter, shoemaker or tailor, but the head of some ancient house,—some O' or Mac,—living not in his own mud cabin, but in the handsome residence of some English gentleman whose estate was wrongfully taken in "former times" from his—the laborer's or shoemaker's—ancestors.

Fenians talk of an Irish Republic, and the brave and honest men who led the rising of '98 undoubtedly heartily desired to establish one on the American model. But to any one really acquainted with Irish character, to dream of such institutions for ages to come seems utterly vain. All the qualities which go to make a republican, in the true sense of the term, are wanting in the Irish nature; and, on the other hand, there is a superabundance of all the opposite qualities which go to make a loyal subject of a king,—not too despotic, but still a strong-handed, visible, audible, tangible ruler of men. Devotion to an idea, to a constitution, to a flag; respect for law as law; sturdy independence and self-reliance; regard for others' rights and jealousy of a man's own,—all these true republican characteristics are most rarely to be found in Irishmen. Nay, the most important of all—the reverence for law—is almost, we might say, reversed in his nature. The true Irishman detests law. He loves, indeed, mercy, retribution, many fine things which law may or may not produce. But the simple fact that a certain proceeding has been by proper authorities constituted a law or rule of any kind, in public matters or private, is reason enough, in high or low, to make it secretly distasteful. As Coleridge used to say, that, "when anything was presented to him as a duty, he instantly felt himself seized by a sense of inability to perform it," so, to the Celtic mind, when anything comes in the guise of a law, there is an accompanying seizure of moral paralysis. Even if the law or rule be made by the offender himself, it is all the same. Having given it utterance, it is a law, and he hates it accordingly. On the other hand, nothing can exceed the generous, chivalrous personal and family loyalty of the Irish nature. But it is a person he wants, not a constitution or a flag.

Of course, how far all these characteristics may be altered by residence in America we are unable to say. We write of the Irishman in Ireland, from lifelong acquaintance. What dreams the Fenians in America may indulge, we are also in no position to know. But this we may safely aver: The Irishmen in Ireland who are caught by such schemes of rebellion and revolution are not, as might be thought, mere vulgar agitators, eager for notoriety or perhaps plunder. They are (such of them as are the dupes, not the dupers) men whose minds from childhood have been filled with anti-historic visions of Ireland's former grandeur, and who cherish patriotic indignation for her supposed wrongs, and patriotic hopes of her future glory. In a word, they live in a world of unrealities almost inconceivable to a cool Saxon brain,—unreal splendors of the past and utterly unreal and impossible future hopes. They neither see where England has actually wronged Ireland heretofore, nor how her Constitution opens to them now (were they but once united) the lawful means of obtaining all just redress and beneficial legislation they can desire. Instead of this, they are still talking of Tara and Kincora, of Ollamh Fodhla and Brien Boiromhe, and dream in the year of grace 1866 to set England at naught with a few thousand undisciplined troops, and then burn down the hundred or two of handsome houses and banish all the cultivated men and women in the country (even including the priests!), to inaugurate a grand era of universal prosperity and civilization.

But however delusive the indignation and the hopes of the Fenians must be accounted, the sad fact remains that old misgovernment and oppression have left behind a train of evil feelings, whose existence is only too real, however fantastic may be the shapes they assume. While three or four centuries sufficed to obliterate all trace of the Norman Conquest, and unite in indissoluble bonds of blood and language the two races who contended for mastery at Hastings, in Ireland, on the contrary, seven centuries have failed, not merely to efface, but even essentially to diminish the sharpness of the distinction between the conquerors and the conquered. Still, to this day, the two nations dwell in the same land, but not united. Still each member of each race learns as his first lesson to which of the two he belongs, and recognizes, by some occult, but well-known tokens, the race and creed of every man with whom he has dealings. Religious differences, of course, have come in to swell the tide of mistrust, and to nullify the most strenuous efforts of the Anglo-Irish to gain the confidence of the Celts. In the books circulated in the baskets of the strolling pedlers, which constitute almost the sole literature of the laboring class, we have constantly seen the favorite tract entitled "A Father's Advice to his Son," in which the Catholic peasant is warned to put no faith in the desire of his Protestant neighbor to help him, and advised, not, indeed, to refuse his charity, but to return for it no gratitude, since a Protestant can have no real feeling for a Catholic. We have heard with our own ears O'Connell say almost the same thing in Conciliation Hall, and tell his hearers that English subscriptions at the time of the famine were given from fear, not kindness. But even were all these false teachers silenced, were the enormous insult of the Irish Establishment retracted to-morrow, even then the root of national bitterness would not be killed. It would take generations to kill it.

Between fifty and a hundred years ago the Anglo-Irish gentry, as all the world knows, were a wild and extravagant race. Duelling and drinking were the two great duties of a gentleman. A young man was instructed how to "make his head" early in life, and to acquire the gentle art of pistolling his friends, when now he would be studying Greek under Professor Jowett, or "coaching" for a civil-service examination. It was in bad taste in those halcyon days for a man to leave a pleasant social party in a state of sobriety, and he was liable to be challenged by his aggrieved companions if he did it frequently. The custom of locking the dining-room door and putting the key in the fire, so as to secure a comfortable night (on the floor), was so common as hardly to deserve notice; and in many old houses are still preserved the huge glasses bearing the toast of the Immortal Memory of William III., and calculated to hold three bottles of claret, all to be drunk at once by one member of the company, who then won the prize of a seven-guinea piece deposited at the bottom. Gambling was not a pastime, but a business; and a business shared by the ladies. On rainy days it was customary to lay the card-tables at ten o'clock in the morning, and on all days the work began immediately after the four-o'clock dinner. Of all field-sports hunting was the favorite; and, of course, horses and hounds helped to run away with estates as well as cards and claret. Great pomp, however, of a certain semi-barbaric kind was the crowning extravagance. Everybody drove four horses,—the loftier grandees invariably six,—with due accompaniment of outriders and running footmen. Dresses, jewels, and lace were of course in keeping with the equipage, albeit the furniture of the finest houses was what we should deem a strange mixture of magnificence and bareness,—beautiful pictures on the walls, and no curtains to the windows,—tapestry fauteuils, and a small square of carpet in the midst of a Sahara of plain deal floor. But the kitchen was the true scene of that Wilful Waste which assuredly brought Woful Want often enough in its train. Every gentleman's house served as a sort of free tavern for tenants, servants, laborers, and the relatives, friends, and acquaintances of tenants, servants, and laborers without end. Up stairs there was endless dinner-giving and claret-drinking; down stairs there was breakfasting, dining, and supping,—only substituting beef for venison and whiskey for claret. One famous countess, coming into an estate of twenty thousand a year, with a reserve of one hundred thousand pounds, spent the whole, and left a debt of another hundred thousand, after Garter-King-at-Arms had been summoned from England to see her in state to her mausoleum as a descendant of the Plantagenets. An earl in the North, of no great wealth, was carried to his grave by a procession of five thousand people, all of whom were entertained, and three thousand clothed in mourning, for the occasion. But there is no need to go further into such traditions.

Were these, then, the people who earned the hoarded hate of the Fenian? Was it this coarse and stupid extravagance, contrasted with the abject penury of the peasantry, (far greater then than now,) which has left such indelible, bitter memories? Very far indeed is this from being the case. That age of lavish waste is looked back upon universally in Ireland as one of those "former times" which are to be forever contrasted with the present,—an age of gold compared to an age of iron. True, the old landlords were harder on their tenants than any dare now to be;—true, they neither improved land, nor built cottages, nor endowed schools, nor did one earthly thing to help the wretched and starving people in the face of whose misery they flaunted their splendor. But there was little or no bitterness of feeling toward them; for their faults were those with which the people sympathized, and their free-handed hospitality would have covered more sins even than they committed. Perhaps one of the very reasons why, in these last years, the never wholly quieted ground-swell of discontent has risen up in Fenianism is this, that the whole generation of which we have spoken has now utterly died out, and, since the Encumbered Estates Courts has done its work, the families of landholders have undergone great changes, and, where not changed in race, have wholly changed in habits and mode of life. "Castle Rackrent" exists no more. Irish landlords have now neither power nor inclination to hold free quarters for all comers. On the other hand, (we speak it advisedly,) no class of men in Europe strive more earnestly and self-denyingly to improve the condition of those dependent on them, to build good houses for their tenants, open schools for the children, and drain and fertilize the land. Let us hope that, as years roll on, and generations pass, the tradition of imaginary wrongs, and the unseen but too real results of actual ones, will both pass away, and there may yet come a day in which it will not seem a satire to speak of the land of the Fenian and the Agrarian murderer as "The Isle of Saints."

THE CHIMNEY-CORNER FOR 1866.

Mrs. Crowfield and myself are not party-goers by profession, but Jennie insists on our going out at least once or twice in a season, just, as she says, to keep up with the progress of society; and at these times I have been struck with frequent surprise by the general untidiness which appeared to have come over the heads of all my female friends. I know, of course, that I am only a poor, ignorant, bewildered man-creature; but to my uninitiated eyes they looked as if they had all, after a very restless and perturbed sleep, come out of bed without smoothing their tumbled and disordered locks. Then, every young lady, without exception, seemed to have one kind of hair, and that the kind which was rather suggestive of the term woolly. Every sort of wild abandon of frowzy locks seemed to be in vogue; in some cases the hair appearing to my vision nothing but a confused snarl, in which glittered tinklers, spangles, and bits of tinsel, and from which waved long pennants and streamers of different-colored ribbons.

I was in fact very greatly embarrassed by my first meeting with some very charming girls, whom I thought I knew as familiarly as my own daughter Jennie, and whose soft, pretty hair had often formed the object of my admiration. Now, however, they revealed themselves to me in coiffures which forcibly reminded me of the electrical experiments which used to entertain us in college, when the subject stood on the insulated stool, and each particular hair of his head bristled and rose, and set up, as it were, on its own account. This high-flying condition of the tresses, and the singularity of the ornaments which appeared to be thrown at hap-hazard into them, suggested so oddly the idea of a bewitched person, that I could scarcely converse with any presence of mind, or realize that these really were the nice, well-informed, sensible little girls of my own neighborhood,—the good daughters, good sisters, Sunday-school teachers, and other familiar members of our best educated circles; and I came away from the party in a sort of blue maze, and hardly in a state to conduct myself with credit in the examination through which I knew Jennie would put me as to the appearance of her different friends.

I know not how it is, but the glamour of fashion in the eyes of girlhood is so complete, that the oddest, wildest, most uncouth devices find grace and favor in the eyes of even well-bred girls, when once that invisible, ineffable aura has breathed over them which declares them to be fashionable. They may defy them for a time,—they may pronounce them horrid; but it is with a secretly melting heart, and with a mental reservation to look as nearly like the abhorred spectacle as they possibly can on the first favorable opportunity.

On the occasion of the visit referred to, Jennie ushered her three friends in triumph into my study; and, in truth, the little room seemed to be perfectly transformed by their brightness. My honest, nice, lovable little Yankee-fireside girls were, to be sure, got up in a style that would have done credit to Madame Pompadour, or any of the most questionable characters of the time of Louis XIV. or XV. They were frizzled and powdered, and built up in elaborate devices; they wore on their hair flowers, gems, streamers, tinklers, humming-birds, butterflies, South American beetles, beads, bugles, and all imaginable rattle-traps, which jingled and clinked with every motion; and yet, as they were three or four fresh, handsome, intelligent, bright-eyed girls, there was no denying the fact that they did look extremely pretty; and as they sailed hither and thither before me, and gazed down upon me in the saucy might of their rosy girlhood, there was a gay defiance in Jennie's demand, "Now, papa, how do you like us?"

"Very charming," answered I, surrendering at discretion.

"I told you, girls, that you could convert him to the fashions, if he should once see you in party trim."

"I beg pardon, my dear; I am not converted to the fashion, but to you, and that is a point on which I didn't need conversion; but the present fashions, even so fairly represented as I see them, I humbly confess I dislike."

"O Mr. Crowfield!"

"Yes, my dears, I do. But then, I protest, I'm not fairly treated. I think, for a young American girl, who looks as most of my fair friends do look, to come down with her bright eyes and all her little panoply of graces upon an old fellow like me, and expect him to like a fashion merely because she looks well in it, is all sheer nonsense. Why, girls, if you wore rings in your noses, and bangles on your arms up to your elbows, if you tied your hair in a war-knot on the top of your heads like the Sioux Indians, you would look pretty still. The question isn't, as I view it, whether you look pretty,—for that you do and that you will, do what you please and dress how you will. The question is whether you might not look prettier, whether another style of dress, and another mode of getting up, would not be far more becoming. I am one who thinks that it would."

"Now, Mr. Crowfield, you positively are too bad," said Humming-Bird,—whose delicate head was encircled by a sort of crapy cloud of bright hair, sparkling with gold-dust and spangles, in the midst of which, just over her forehead, a gorgeous blue butterfly was perched, while a confused mixture of hairs, gold-powder, spangles, stars, and tinkling ornaments fell in a sort of cataract down her pretty neck. "You see, we girls think everything of you; and now we don't like it that you don't like our fashions."

"Why, my little princess, so long as I like you better than your fashions, and merely think they are not worthy of you, what's the harm?"

"O yes, to be sure. You sweeten the dose to us babies with that sugar-plum. But really, Mr. Crowfield, why don't you like the fashions?"

"Because, to my view, they are in great part in false taste, and injure the beauty of the girls," said I. "They are inappropriate to their characters, and make them look like a kind and class of women whom they do not, and I trust never will, resemble internally, and whose mark therefore they ought not to bear externally. But there you are, beguiling me into a sermon which you will only hate me in your hearts for preaching. Go along, children! You certainly look as well as anybody can in that style of getting up; so go to your party, and to-morrow night, when you are tired and sleepy, if you'll come with your crochet, and sit in my study, I will read you Christopher Crowfield's dissertation on dress."

"That will be amusing, to say the least," said Humming-Bird; "and, be sure, we will all be here. And mind, you have to show good reasons for disliking the present fashion."

So the next evening there was a worsted party in my study, sitting in the midst of which I read as follows.

"WHAT ARE THE SOURCES OF BEAUTY IN DRESS.

"The first one is appropriateness. Colors and forms and modes, in themselves graceful or beautiful, can become ungraceful and ridiculous simply through inappropriateness. The most lovely bonnet that the most approved modiste can invent, if worn on the head of a coarse-faced Irishwoman bearing a market-basket on her arm, excites no emotion but that of the ludicrous. The most elegant and brilliant evening dress, if worn in the daytime in a railroad car, strikes every one with a sense of absurdity; whereas both these objects in appropriate associations would excite only the idea of beauty. So, a mode of dress obviously intended for driving strikes us as outré in a parlor; and a parlor dress would no less shock our eyes on horseback. In short, the course of this principle through all varieties of form can easily be perceived. Besides appropriateness to time, place, and circumstances, there is appropriateness to age, position, and character. This is the foundation of all our ideas of professional propriety in costume. One would not like to see a clergyman in his external air and appointments resembling a gentleman of the turf; one would not wish a refined and modest scholar to wear the outward air of a fast fellow, or an aged and venerable statesman to appear with all the peculiarities of a young dandy. The flowers, feathers, and furbelows which a light-hearted young girl of seventeen embellishes by the airy grace with which she wears them, are simply ridiculous when transferred to the toilet of her serious, well-meaning mamma, who bears them about with an anxious face, merely because a loquacious milliner has assured her, with many protestations, that it is the fashion, and the only thing remaining for her to do.

"There are, again, modes of dress in themselves very beautiful and very striking, which are peculiarly adapted to theatrical representation and to pictures, but the adoption of which as a part of unprofessional toilet produces a sense of incongruity. A mode of dress may be in perfect taste on the stage, that would be absurd in an evening party, absurd in the street, absurd, in short, everywhere else.

"Now you come to my first objection to our present American toilet,—its being to a very great extent inappropriate to our climate, to our habits of life and thought, and to the whole structure of ideas on which our life is built. What we want, apparently, is some court of inquiry and adaptation that shall pass judgment on the fashions of other countries, and modify them to make them a graceful expression of our own national character, and modes of thinking and living. A certain class of women in Paris at this present hour makes the fashions that rule the feminine world. They are women who live only for the senses, with as utter and obvious disregard of any moral or intellectual purpose to be answered in living as a paroquet or a macaw. They have no family ties; love, in its pure domestic sense, is an impossibility in their lot; religion in any sense is another impossibility; and their whole intensity of existence, therefore, is concentrated on the question of sensuous enjoyment, and that personal adornment which is necessary to secure it. When the great, ruling country in the world of taste and fashion has fallen into such a state that the virtual leaders of fashion are women of this character, it is not to be supposed that the fashions emanating from them will be of a kind well adapted to express the ideas, the thoughts, the state of society, of a great Christian democracy such as ours ought to be.

"What is called, for example, the Pompadour style of dress, so much in vogue of late, we can see to be perfectly adapted to the kind of existence led by dissipated women, whose life is one revel of excitement; and who, never proposing to themselves any intellectual employment or any domestic duty, can afford to spend three or four hours every day under the hands of a waiting-maid, in alternately tangling and untangling their hair. Powder, paint, gold-dust and silver-dust, pomatums, cosmetics, are all perfectly appropriate where the ideal of life is to keep up a false show of beauty after the true bloom is wasted by dissipation. The woman who never goes to bed till morning, who never even dresses herself, who never takes a needle in her hand, who never goes to church, and never entertains one serious idea of duty of any kind, when got up in Pompadour style, has, to say the truth, the good taste and merit of appropriateness. Her dress expresses just what she is,—all false, all artificial, all meretricious and unnatural; no part or portion of her from which it might be inferred what her Creator originally designed her to be.

"But when a nice little American girl, who has been brought up to cultivate her mind, to refine her taste, to care for her health, to be a helpful daughter and a good sister, to visit the poor and teach in Sunday schools; when a good, sweet, modest little puss of this kind combs all her pretty hair backward till it is one mass of frowzy confusion; when she powders, and paints under her eyes; when she adopts, with eager enthusiasm, every outré, unnatural fashion that comes from the most dissipated foreign circles,—she is in bad taste, because she does not represent either her character, her education, or her good points. She looks like a second-rate actress, when she is, in fact, a most thoroughly respectable, estimable, lovable little girl, and on the way, as we poor fellows fondly hope, to bless some one of us with her tenderness and care in some nice home in the future.

"It is not the fashion in America for young girls to have waiting-maids,—in foreign countries it is the fashion. All this meretricious toilet—so elaborate, so complicated, and so contrary to nature—must be accomplished, and is accomplished, by the busy little fingers of each girl for herself; and so it seems to be very evident that a style of hair-dressing which it will require hours to disentangle, which must injure and in time ruin the natural beauty of the hair, ought to be one thing which a well-regulated court of inquiry would reject in our American fashions.

"Again, the genius of American life is for simplicity and absence of ostentation. We have no parade of office; our public men wear no robes, no stars, garters, collars, &c.; and it would, therefore, be in good taste in our women to cultivate simple styles of dress. Now I object to the present fashions, as adopted from France, that they are flashy and theatrical. Having their origin with a community whose senses are blunted, drugged, and deadened with dissipation and ostentation, they reject the simpler forms of beauty, and seek for startling effects, for odd and unexpected results. The contemplation of one of our fashionable churches, at the hour when its fair occupants pour forth, gives one a great deal of surprise. The toilet there displayed might have been in good keeping among showy Parisian women in an opera-house; but even their original inventors would have been shocked at the idea of carrying them into a church. The rawness of our American mind as to the subject of propriety in dress is nowhere more shown than in the fact that no apparent distinction is made between church and opera-house in the adaptation of attire. Very estimable, and, we trust, very religious young women sometimes enter the house of God in a costume which makes their utterance of the words of the litany and the acts of prostrate devotion in the service seem almost burlesque. When a brisk little creature comes into a pew with hair frizzed till it stands on end in a most startling manner, rattling strings of beads and bits of tinsel, mounting over all some pert little hat with a red or green feather standing saucily upright in front, she may look exceedingly pretty and piquante; and, if she came there for a game of croquet or a tableau-party, would be all in very good taste; but as she comes to confess that she is a miserable sinner, that she has done the things she ought not to have done and left undone the things she ought to have done,—as she takes upon her lips most solemn and tremendous words, whose meaning runs far beyond life into a sublime eternity,—there is a discrepancy which would be ludicrous if it were not melancholy.

"One is apt to think, at first view, that St. Jerome was right in saying,

But St. Jerome was in the wrong, after all; for a flashy, unsuitable attire in church is not always a mark of an undevout or entirely worldly mind; it is simply a mark of a raw, uncultivated taste. In Italy, the ecclesiastical law prescribing a uniform black dress for the churches gives a sort of education to European ideas of propriety in toilet, which prevents churches from being made theatres for the same kind of display which is held to be in good taste at places of public amusement. It is but justice to the inventors of Parisian fashions to say, that, had they ever had the smallest idea of going to church and Sunday school, as our good girls do, they would immediately have devised toilets appropriate to such exigencies. If it were any part of their plan of life to appear statedly in public to confess themselves 'miserable sinners,' we should doubtless have sent over here the design of some graceful penitential habit, which would give our places of worship a much more appropriate air than they now have. As it is, it would form a subject for such a court of inquiry and adaptation as we have supposed, to draw a line between the costume of the theatre and the church.

"In the same manner, there is a want of appropriateness in the costume of our American women, who display in the street promenade a style of dress and adornment originally intended for showy carriage drives in such great exhibition grounds as the Bois de Boulogne. The makers of Parisian fashions are not generally walkers. They do not, with all their extravagance, have the bad taste to trail yards of silk and velvet over the mud and dirt of a pavement, or promenade the street in a costume so pronounced and striking as to draw the involuntary glance of every eye; and the showy toilets displayed on the pavé by American young women have more than once exposed them to misconstruction in the eyes of foreign observers.

"Next to appropriateness, the second requisite to beauty in dress I take to be unity of effect. In speaking of the arrangement of rooms in the 'House and Home Papers,' I criticised some apartments wherein were many showy articles of furniture, and much expense had been incurred, because, with all this, there was no unity of result. The carpet was costly, and in itself handsome; the paper was also in itself handsome and costly; the tables and chairs also in themselves very elegant; and yet, owing to a want of any unity of idea, any grand harmonizing tint of color, or method of arrangement, the rooms had a jumbled, confused air, and nothing about them seemed particularly pretty or effective. I instanced rooms where thousands of dollars had been spent, which, because of this defect, never excited admiration; and others in which the furniture was of the cheapest description, but which always gave immediate and universal pleasure. The same rule holds good in dress. As in every apartment, so in every toilet, there should be one ground tone or dominant color, which should rule all the others, and there should be a general style of idea to which everything should be subjected.

"We may illustrate the effect of this principle in a very familiar case. It is generally conceded that the majority of women look better in mourning than they do in their ordinary apparel; a comparatively plain person looks almost handsome in simple black. Now why is this? Simply because mourning requires a severe uniformity of color and idea, and forbids the display of that variety of colors and objects which go to make up the ordinary female costume, and which very few women have such skill in using as to produce really beautiful effects.

"Very similar results have been attained by the Quaker costume, which, in spite of the quaint severity of the forms to which it adhered, has always had a remarkable degree of becomingness, because of its restriction to a few simple colors and to the absence of distracting ornament.

"But the same effect which is produced in mourning or the Quaker costume may be preserved in a style of dress admitting color and ornamentation. A dress may have the richest fulness of color, and still the tints may be so chastened and subdued as to produce the impression of a severe simplicity. Suppose, for example, a golden-haired blonde chooses for the ground-tone of her toilet a deep shade of purple, such as affords a good background for the hair and complexion. The larger draperies of the costume being of this color, the bonnet may be of a lighter shade of the same, ornamented with lilac hyacinths, shading insensibly towards rose-color. The effect of such a costume is simple, even though there be much ornament, because it is ornament artistically disposed towards a general result.

"A dark shade of green being chosen as the ground-tone of a dress, the whole costume may, in like manner, be worked up through lighter and brighter shades of green, in which rose-colored flowers may appear with the same impression of simple appropriateness that is made by the pink blossom over the green leaves of a rose. There have been times in France when the study of color produced artistic effects in costume worthy of attention, and resulted in styles of dress of real beauty. But the present corrupted state of morals there has introduced a corrupt taste in dress; and it is worthy of thought that the decline of moral purity in society is often marked by the deterioration of the sense of artistic beauty. Corrupt and dissipated social epochs produce corrupt styles of architecture and corrupt styles of drawing and painting, as might easily be illustrated by the history of art. When the leaders of society have blunted their finer perceptions by dissipation and immorality, they are incapable of feeling the beauties which come from delicate concords and truly artistic combinations. They verge towards barbarism, and require things that are strange, odd, dazzling, and peculiar to captivate their jaded senses. Such we take to be the condition of Parisian society now. The tone of it is given by women who are essentially impudent and vulgar, who override and overrule, by the mere brute force of opulence and luxury, women of finer natures and moral tone. The court of France is a court of adventurers, of parvenus; and the palaces, the toilets, the equipage, the entertainments, of the mistresses outshine those of the lawful wives. Hence comes a style of dress which is in itself vulgar, ostentatious, pretentious, without simplicity, without unity, seeking to dazzle by strange combinations and daring contrasts.

"Now, when the fashions emanating from such a state of society come to our country, where it has been too much the habit to put on and wear, without dispute and without inquiry, any or everything that France sends, the results produced are often things to make one wonder. A respectable man, sitting quietly in church or other public assembly, may be pardoned sometimes for indulging a silent sense of the ridiculous in the contemplation of the forest of bonnets which surround him, as he humbly asks himself the question, Were these meant to cover the head, to defend it, or to ornament it? and if they are intended for any of these purposes, how?

"I confess, to me nothing is so surprising as the sort of things which well-bred women serenely wear on their heads with the idea that they are ornaments. On my right hand sits a good-looking girl with a thing on her head which seems to consist mostly of bunches of grass, straws, with a confusion of lace, in which sits a draggled bird, looking as if the cat had had him before the lady. In front of her sits another, who has a glittering confusion of beads swinging hither and thither from a jaunty little structure of black and red velvet. An anxious-looking matron appears under the high eaves of a bonnet with a gigantic crimson rose crushed down into a mass of tangled hair. She is ornamented! she has no doubt about it.

"The fact is, that a style of dress which allows the use of everything in heaven above or earth beneath requires more taste and skill in disposition than falls to the lot of most of the female sex to make it even tolerable. In consequence, the flowers, fruits, grass, hay, straw, oats, butterflies, beads, birds, tinsel, streamers, jinglers, lace, bugles, crape, which seem to be appointed to form a covering for the female head, very often appear in combinations so singular, and the results, taken in connection with all the rest of the costume, are such, that we really think the people who usually assemble in a Quaker meeting-house are, with their entire absence of ornament, more becomingly attired than the majority of our public audiences. For if one considers his own impression after having seen an assemblage of women dressed in Quaker costume, he will find it to be, not of a confusion of twinkling finery, but of many fair, sweet faces, of charming, nice-looking women, and not of articles of dress. Now this shows that the severe dress, after all, has better answered the true purpose of dress, in setting forth the woman, than our modern costume, where the woman is but one item in a flying mass of colors and forms, all of which distract attention from the faces they are supposed to adorn. The dress of the Philadelphian ladies has always been celebrated for its elegance of effect, from the fact, probably, that the early Quaker parentage of the city formed the eye and the taste of its women for uniform and simple styles of color, and for purity and chastity of lines. The most perfect toilets that have ever been achieved in America have probably been those of the class familiarly called the gay Quakers,—children of Quaker families, who, while abandoning the strict rules of the sect, yet retain their modest and severe reticence, relying on richness of material, and soft, harmonious coloring, rather than striking and dazzling ornament.

"The next source of beauty in dress is the impression of truthfulness and reality. It is a well-known principle of the fine arts, in all their branches, that all shams and mere pretences are to be rejected,—a truth which Ruskin has shown with the full lustre of his many-colored prose-poetry. As stucco pretending to be marble, and graining pretending to be wood, are in false taste in building, so false jewelry and cheap fineries of every kind are in bad taste; so also is powder instead of natural complexion, false hair instead of real, and flesh-painting of every description. I have even the hardihood to think and assert, in the presence of a generation whereof not one woman in twenty wears her own hair, that the simple, short-cropped locks of Rosa Bonheur are in a more beautiful style of hair-dressing than the most elaborate edifice of curls, rats, and waterfalls that is erected on any fair head now-a-days."

"O Mr. Crowfield! you hit us all now," cried several voices.

"I know it, girls,—I know it. I admit that you are all looking very pretty; but I do maintain that you are none of you doing yourselves justice, and that Nature, if you would only follow her, would do better for you than all these elaborations. A short crop of your own hair, that you could brush out in ten minutes every morning, would have a more real, healthy beauty than the elaborate structures which cost you hours of time, and give you the headache besides. I speak of the short crop,—to put the case at the very lowest figure,—for many of you have lovely hair of different lengths, and susceptible of a variety of arrangements, if you did not suppose yourself obliged to build after a foreign pattern, instead of following out the intentions of the great Artist who made you.

"Is it necessary absolutely that every woman and girl should look exactly like every other one? There are women whom Nature makes with wavy or curly hair: let them follow her. There are those whom she makes with soft and smooth locks, and with whom crinkling and craping is only a sham. They look very pretty with it, to be sure; but, after all, is there but one style of beauty? and might they not look prettier in cultivating the style which Nature seemed to have intended for them?

"As to the floods of false jewelry, glass beads, and tinsel finery which seem to be sweeping over the toilet of our women, I must protest that they are vulgarizing the taste, and having a seriously bad effect on the delicacy of artistic perception. It is almost impossible to manage such material and give any kind of idea of neatness or purity; for the least wear takes away their newness. And of all disreputable things, tumbled, rumpled, and tousled finery is the most disreputable. A simple white muslin, that can come fresh from the laundry every week, is, in point of real taste, worth any amount of spangled tissues. A plain straw bonnet, with only a ribbon across it, is in reality in better taste than rubbishy birds or butterflies, or tinsel ornaments.

"Finally, girls, don't dress at hap-hazard; for dress, so far from being a matter of small consequence, is in reality one of the fine arts,—so far from trivial, that each country ought to have a style of its own, and each individual such a liberty of modification of the general fashion as suits and befits her person, her age, her position in life, and the kind of character she wishes to maintain.

"The only motive in toilet which seems to have obtained much as yet among young girls is the very vague impulse to look 'stylish,'—a desire which must answer for more vulgar dressing than one would wish to see. If girls would rise above this, and desire to express by their dress the attributes of true ladyhood, nicety of eye, fastidious neatness, purity of taste, truthfulness, and sincerity of nature, they might form, each one for herself, a style having its own individual beauty, incapable of ever becoming common and vulgar.

"A truly trained taste and eye would enable a lady to select from the permitted forms of fashion such as might be modified to her purposes, always remembering that simplicity is safe, that to attempt little, and succeed, is better than to attempt a great deal, and fail.

"And now, girls, I will finish by reciting to you the lines old Ben Jonson addressed to the pretty girls of his time, which form an appropriate ending to my remarks.