WELSH TRIADS (12th-14th centuries.) A FAVORITE form of mediæval Welsh literature was that of the sententious compositions known as "triads," in which thoughts or subjects were grouped by threes. Considerable collections of these have survived, and some writers have endeavored to trace their origin to Druidical times; but recent Celtic scholars seem to be generally persuaded that the triads have no earlier source than among the Welsh bards of the twelfth century and afterwards. The following is a collection grouped as "Moral Triads: MORAL TRIADS (From "Ecclesiastical Antiquities of the Cymry," by Rev. John Williams, p. 28.) 1. The three primary principles of wisdom: obedience to the laws of God, concern for the welfare of mankind, and suffering with fortitude all the accidents of life. 2. The three great laws of man's actions: what he forbids in another, what he requires from another, and what he cares not how it is done by another. 3. Three things well understood will give peace: the tendencies of nature, the claims of justice, and the voice of truth. 4. There are three ways of searching the heart of man : in the thing he is not aware of, in the manner he is not aware of, and at the time he is not aware of. 5. There are three things, and God will not love him that loves to look at them: fighting, a monster, and the pomposity of pride. 6. Three things produce wisdom: truth, consideration, and suffering. 7. The three great ends of knowledge: duty, utility, and decorum. 8. There are three men that all ought to look upon with affection: he that with affection looks at the face of the earth, that is delighted with rational works of art, and that looks lovingly on little infants. 9. Three men will not love their country: he that loves luxurious food, he that loves riches, and he that loves ease. 10. The three laughs of a fool: at the good, at the bad, and at he knows not what. 11. Three things corrupt the world: pride, superfluity, and indolence. SAINT LOUIS (A. D. 1215-1270.) OF Louis IX., king of France, who reigned from A. D. 1226 to 1270, and who became "Saint Louis" in the calendar of the Roman Church by the canonizing decree of Pope Boniface VIII. in 1297, M. Guizot says: "The world has seen more profound politicians on the throne, greater generals, men of more mighty and brilliant intellect, princes who have exercised a more powerful influence over later generations and events subsequent to their own time; but it has never seen such a king as this St. Louis; never seen a man possessing sovereign power and yet not contracting the vices and passions which attend it; displaying upon the throne in such a high degree every human virtue purified and ennobled by Christian faith. St. Louis did not give any new or permanent impulse to his age; he did not strongly influence the nature or the development of civilization in France; whilst he endeavored to reform the gravest abuses of the feudal system by the introduction of justice and public order, he did not endeavor to abolish it, either by the substitution of a pure monarchy, or by setting class against class in order to raise the royal authority high above all. He was neither an egotist nor a scheming diplomatist; he was in all sincerity in harmony with his age, and sympathetic alike with the faith, the institutions, the customs, and the tastes of France in the thirteenth century. And yet, both in the thirteenth century and in later times, St. Louis stands apart as a man of profoundly original character; an isolated figure, without any peer among his contemporaries or his successors; so far as it was possible in the Middle Ages, he was an ideal man, king, and Christian." ST. LOUIS'S INSTRUCTIONS TO HIS SON. (From "St. Louis, King of France," by the Sire de Joinville; translated by James Hutton.) "After he had landed at Tunis, before the Castle of Carthage, he was seized with dysentery, for which he took to bed, and was sensible that he must soon pass from this world to the next. Thereupon he called Monseigneur Philip, his son, and commanded him to observe, as if it were a will, all the instructions he left him, which instructions the king, it is said, wrote out with his own sainted hand. "Fair son, the first thing I teach thee is to mould thy heart to love God; for without that no one can be saved. Take care not to do anything which may displease God, to wit, a deadly sin; on the contrary, thou shouldst endure all sorts of outrage and torture rather than commit a deadly sin. If God send thee adversity, accept it patiently, and render thanks to our Lord, and think that thou hast deserved it, and that it will turn wholly to thy advantage. If He bestows upon thee prosperity, thank Him humbly, so that thou art not worse through pride or other cause when thou oughtest to be better, for no one ought to war against God with gifts. Confess thyself frequently, and choose as confessor a man of discretion, who shall teach thee what thou oughtest to do and what thou oughtest to avoid. And thou shouldst bear and comport thyself in such manner that thy confessor and friends may venture to reprove thee for thy misdeeds. Attend devoutly to the service of the Holy Church, both with heart and mouth, especially at mass during the consecration. Let thy heart be gentle and compassionate towards the poor, the unfortunate, and the afflicted, and comfort and help them so far as in thee sence. lies. Maintain the good customs of thy kingdom, and put down the bad. Be not covetous against thy people, and do not load thy conscience with imposts and taxes. If thou hast any sorrow at heart, tell it straightway to thy confessor, or to some discreet man who is not full of idle words; then thou wilt bear it more easily. Take care to have in thy company discreet and loyal persons, whether religious or secular, who are not full of covetousness, and converse frequently with them; but flee and avoid the society of the wicked. Listen gladly to the word of God, and keep it in thy heart; and seek earnestly for prayers and indulgences. Love what is good and profitable; hate whatever is evil, wherever it be. Let no one be so bold as to utter before thee any word that may lead to or excite a sin, or to speak evil of others behind their backs; neither suffer any profane thing to be said of God in thy preRender thanks frequently to God for all the good things He has bestowed upon thee, so that thou be worthy of still greater blessings. In administering justice and doing right to thy subjects be loyal and firm, without turning to the right hand or to the left; but help the right, and uphold the complaint of the poor man until the truth be made manifest. And if any one has an action against thee, do not believe anything until thou knowest the whole truth; for then thy counsellors will judge more boldly according to truth, either for or against thee. If thou hast anything that belongeth to another, either through thee or thy predecessors, and the thing be certain, make restitution without delay; but if the thing be doubtful, institute an inquiry into it by means of wise men, promptly and diligently. It is thy duty to take care that thy people and subjects live under thee in peace and uprightness. Above all, keep the good towns and customs of thy kingdom in the condition and liberties in |