best society of his country, and it becomes therefore a matter of importance to ascertain what qualifications are demanded for admittance.

A writer who is popularly unpopular, has remarked, that the test of standing in Boston, is literary eminence; in New York, wealth; and in Philadelphia, purity of blood.

To this remark, we can only oppose our opinion, that none of these are indispensable, and none of them sufficient. The society of this country, unlike that of England, does not court literary talent. We have cases in our recollection, which prove the remark, in relation to the highest ranks, even of Boston. Wealth has no pretensions to be the standard anywhere. In New York, the Liverpool of America, although the rich may make greater display and _bruit,_ yet all of the merely rich, will find that there does exist a small and unchanging circle, whether above or below them, 'it is not ours to say,' yet completely apart from them, into which they would rejoice to find entrance, and from which they would be glad to receive emigrants.

Whatever may be the accomplishments necessary to render one capable of reaching the highest platform of social eminence, and it is not easy to define clearly what they are, there is one thing, and one alone, which will enable any man to _retain_ his station there; and that is, GOOD BREEDING. Without it, we believe that literature, wealth, and even blood, will be unsuccessful. By it, if it co-exist with a certain capacity of affording pleasure by conversation, any one, we imagine, could frequent the very best society in every city of America, and _perhaps the very best alone._ To obtain, then, the manners of a gentleman is a matter of no small importance.

We do not pretend that a man will be metamorphosed into a gentleman by reading this book, or any other book. Refined manners are like refined style which Cicero compares to the colour of the cheeks, which is not acquired by sudden or violent exposure to heat, but by continual walking in the sun. Good manners can certainly only be acquired by much usage in good company. But there are a number of little forms, imperiously enacted by custom, which may be taught in this manner, and the conscious ignorance of which often prevents persons from going into company at all.

These forms may be abundantly absurd, but still they _must_ be attended to; for one half the world does and always will observe them, and the other half is at a great disadvantage if it does not. Intercourse is constantly taking place, and an awkward man of letters, in the society of a polished man of the world, is like a strong man contending with a skilful fencer. Mr. Addison says, that he once saw the ablest mathematician in the kingdom utterly embarrassed, from not knowing whether he ought to stand or sit when my lord duke drank his health.

Some of the many errors which are liable to be committed through ignorance of usage, are pleasantly pointed out in the following story, which is related by a French writer.

The Abb, Cosson, professor in the _College Mazarin,_ thoroughly accomplished in the art of teaching, saturated with Greek, Latin, and literature, considered himself a perfect well of science: he had no conception that a man who knew all Persius and Horace by heart could possibly commit an error--above all, an error at table. But it was not long before he discovered his mistake. One day, after dining with the Abb, de Radonvillers at Versailles, in company with several courtiers and marshals of France, he was boasting of the rare acquaintance with etiquette and custom which he had exhibited at dinner. The Abb, Delille, who heard this eulogy upon his own conduct, interrupted his harangue, by offering to wager that he had committed at least a hundred improprieties at the table. "How is it possible!" exclaimed Cosson. "I did exactly like the rest of the company."

"What absurdity!" said the other. "You did a thousand things