Minor Morals.

By the REV. WILLIAM BARRAS, Glasgow.

THE phrase "minor morals," which has become so well known, was used for the first time in its present sense on 21st July, 1883, in the Glasgow Herald, in an article reviewing the conduct of the people generally during the Fair holidays. Being of such recent origin, it is well to keep in view its original significance while making use of it in its modern application. Though the phrase is novel, the subject itself is not, having engaged public attention, especially in the days of Joseph Addison, whose inimitable and immortal essays were sent forth into English society to correct its errors, rectify its abuses, curtail its excesses, mitigate its harshness, refine its language, soften its manners, and, generally, to elevate its tone, harmonize its temper, and exalt its moral and social life.

In the article in which the phrase originated, several strictures were passed upon the manners and morals of the holiday makers, alike in the streets of the city, on the public highways, in the country, and by the sea-shores. It is not to the intemperate or criminal classes that reference is made, but to the conduct of the people in general-to the common habits of the population during holidays, or at demonstrations. The charges made against the practice of the populace are these:—

(1.) Coarse manners and general rudeness.

(2.) Noisy talk, bordering on indecency.
(3.) Disregard of the innocence of the young.
(4.) Violence in dealing with one another.

(5.) Damage done to property, especially trees, &c.

(6.) The co-mingling of all ages and both sexes in general boisterousness, and even in bathing.

The general charge may be summed up in these words: "The outward decencies, which in Republican France (whose morals we are accustomed to condemn as much inferior to our own) are sternly enforced, are here glaringly disregarded."

But this indictment of coarseness, discourtesy, and vulgarity, which, it must be confessed, is too well founded, has been accompanied with some serious reflections on the training given to the young and old by the Scottish system of religion. It is asserted that the Church in preaching justification by faith, and the Sabbath schools in teaching the Catechism, have neglected to inculcate, at the same time, the importance of personal and social duties. In other words, it is alleged that, while the fundamental doctrines or essential duties are taught, too little attention has

been given to the courtesies of relationship, and the civilities of human intercourse; and that while reverence is due to God, respect or regard is also due to man.

It is thus the human side of religious teaching which is in the main challenged and desiderated; and in this charge we so far at once agree. That there is a serious want of respectfulness in our Scottish behaviour to each other, is not only glaringly apparent to strangers, it is painfully obvious to many of ourselves. In the Scottish character there is a great amount of natural vim or robustness alike in mind and body. On the authority of adepts, we are told that the Scottish physique is above the average of all civilized peoples, and also that the Scottish brain is above the common size or capacity; and, therefore, this double strength requires double culture and extra care. The minor morals which treat of the external habits of the people, the deportment of youth, the bearing of the sexes, and general outward modes of living, deal not, as may easily appear, with vital, but with superficial life. It is not so much matters of right and wrong, vice and virtue, but of propriety and impropriety, which our subject embraces. We do not want less reverence of Deity, less attention to essentials, or less regard to the higher morality; but we want, and sadly want, more suavity of manners among men of education, more urbanity in courts of professional life, more civility in our streets, more softness in our general speech, and more sweetness in the general atmosphere of modern society.

But where does the blame lie? Is it the fault of the Church, or the School, or the University? Is the roughness local or national? Is the Scottish character incapable of culture, polish, refinement? Not at all. As Scotland's granite can be made not only highly useful, but finely polished, so the people may be educated in gentle speech, true perception, and fine sensibility. For in what does genuine moral culture consist? It is not in mere varnish or veneering; it is not in mere postures or attitudes; nor in phrases superfine, or in fashionable etiquette,—not at all; but it consists in pure moral sentiment, in the just appreciation of things, and in a delicate realization of the duty both of ourself and our neighbour. Emerson finely says: "A beautiful form is better than a beautiful face; a beautiful behaviour is better than a beautiful form; it gives a higher pleasure than statues or pictures; it is the finest of the arts." Now, good manners must be national to be effective. The majority is a powerful factor in society. It is the majority which generally rules; and if the majority be roughish or regardless of refinement, then the minority will have a hard struggle to retain its position, or maintain its practice. It may even be allowed by ourselves that we are not a polished people, as some of the Continental peoples are, although, perhaps, our merits and virtues are otherwise advanced. The French have the reputation of polish of address, flexibility of manners, and courtliness of movement; but, I presume, the Chinese will be allowed to excel them in all the amenities of domestic and social life. The Chinese, we are informed, are a singularly refined people. Manners and minor morals are taught in the schools with as much solicitude as religion, and even more than the common rudiments of education. Every schoolmaster must be, at least, a master of the minor morals, not only in his own person, but also over his pupils.

An indiscretion in a scholar is regarded with grave displeasure, and a violation of courtesy is punished with the hardest rod. Hence, Chinese children are alike dutiful to their parents, respectful to their superiors, and considerate of inferiors, and kindly to animals. The Chinese, certainly, have neither the calibre nor the capacity of the Scotch; but neither have they the Scottish bluntness and boorishness.

What we require in Scotland is another "R" added to the three "R's" -we mean Regularity, order, obedience. Happily, the Glasgow School Board, which has led the van in education hitherto, has looked this grave question in the face, and enjoined discipline in the minor morals, and drill in the postures and motions of life.

There can be no real success in the improvement of manners unless the practice becomes national. A few persons, however good their example and excellent their system of training may be, will utterly fail in effecting a reform in this line unless there be a general movement in favour of amendment. Hence, parents in the family, employers of labour and servants, rulers and subjects, must all more or less agree to conform to "sweeter manners and purer laws." The change must be radical, and all round society. Our sons must grow up like plants in their youth, and our daughters become like corner stones polished after the similitude of a palace, in order "that there be no complainings in our streets."

"It is for man to tame the chaos; on every side, whilst he lives, to scatter the seeds of science and of song, that climate, corn, animals, men, may be milder, and the germs of love and benefit may be multiplied."

"How near to good is what is fair!

Which we no sooner see,

But with the lines and outward air,
Our senses taken be."

(To be continued.)

Infant Class Lesson Scheme.

A DESIRE having been expressed that the Glasgow Sabbath School Union should prepare a series of Scripture Lessons specially adapted for infant classes, the Directors have just issued such a list, and we have pleasure in devoting one of our pages for its publication. The committee trust it will prove acceptable to those teachers for whom it is designed. It is proposed to issue, later on, a Manual of Sketches and Notes upon the lessons; but until such a book can be published, Mr Fred. A. Laing, Principal of Albion Crescent School, has very kindly engaged to go over them, by teaching them to a class of children in the presence of infant class teachers. The lessons will be given every Saturday afternoon, in the Union's Room, No. 7, Christian Institute, from 4.15 to 5 o'clock, commencing upon the 12th January. The day and hour have been specially chosen to ensure the attendance of a class of young children, and for the convenience of ladies and other teachers who reside at a distance.

Wesleyan Church and Sabbath School Premises,

FLEMING STREet, Govan.

WE are glad to note that the Wesleyans in Glasgow, as elsewhere, are quite alive to the value of the Sabbath school, and the necessity of providing suitable accommodation for carrying on its work. The sketch given on the following page, together with the accompanying plans, shew a new effort they are putting forth at Govan to meet the great increase of population in that prosperous suburb; and when we are told that the mission has only entered on its second year, with neither large numbers nor great wealth, we consider the enterprise a bold one. Their Sabbath

school has been carefully worked since the commencement of the mission, and these new buildings should put them in a position to conserve and increase their usefulness in this important branch of the Lord's work. The buildings are situated in Fleming Street, (head of Elder Street.) The style of architecture is thirteenth century Gothic, and simple in detail -the design depending on proportions and grouping rather than ornamental detail. The entrance porch of the church is at the south-west corner. The jambs are splayed with effective arch mouldings springing from them. There is a row of lancet windows under the gallery, surmounting which is a main window in the west gable, which is divided by moulded jambs into three lights, and again divided by small mullions, forming in all 84 lights. The arches are moulded, and the spandrills of main arch are filled in with moulded and cusped tracery-the whole design being very effective and simple. The side of the church to Brunel Street is divided by buttresses into five bays, having one two-light window in each bay. The entrance to the hall, &c., is from Fleming Street, the door of which is of the same design as the main entrance. There is a spacious entrance hall, with stair to gallery, class-rooms, and officer's house, also ladies' room, vestry, lavatory, &c. The hall will accommodate about 300. The roof of the church will be open timber and ceiled in at collar beam, the purlins and rafters supported by laminated ribs resting on moulded stone corbels. There is a gallery in recess at the west end which will accommodate about 100, and the area about 400 persons. The roofs will be covered with green Westmoreland slates, and the ridges crowned with red tiles. The halls and class-rooms have been grouped in with the church; and the whole structure, when completed, will form a valuable addition to the architecture of the burgh. The architect is Mr. William F. M'Gibbon, I.A., 221 West George Street, who is carrying out the work under his personal supervision. The large hall B, with its three recess class-rooms CCC, it will be observed, covers an area nearly equal to that of the church. Both will be comfortably heated with hot water pipes; but all the other rooms will have open fireplaces, or special stoves in each. The separate rooms will be reserved for senior classes. Their position and number are described by the area plans. Two of the apartments on the second floor are intended for the church-officer's house, but, if found necessary, they can be used for classes. The minister's vestry É, and the ladies' room D, will also be used for Sabbath classes. The hall and rooms are to be furnished with the most approved style of seats for