continued for three years, and circulated in every village and hamlet of England and America. It almost equalled the popularity of the "Pilgrim's Progress." Two millions of these tracts were sold in the first year. In 1799 Hannah More's great work entitled "Strictures on the Modern System of Female Education" appeared, which passed through twenty editions in a few years. It was her third ethical publication in prose, and the most powerful of all her writings. Testimonies as to its value poured in upon her from every quarter. Nothing was more talked about at that time except, perhaps, Robert Hall's "Sermons." It was regarded as one of the most perfect works of its kind that any country or age had produced. It made as deep an impression on the English mind as the "Émile" of Rousseau did on the French half a century earlier, but was vastly higher in its moral tone. I know of no treatise on education so full and so sensible as this. It ought to be reprinted, for the benefit of this generation, for its author has forestalled all subsequent writers on this all-important subject. There is scarcely anything said by Rev. Morgan Dix, in his excellent Lenten Lectures, which was not said by Hannah More in the last century. Herbert Spencer may be more original, possibly more profound, but he is not so practical or clear or instructive as the great woman who preceded him more than half a century. The fundamental principle which underlies all Hannah More's theories of education is the necessity of Christian instruction, which Herbert Spencer says very little about, and apparently ignores. She would not divorce education from religion. Women, especially, owe their elevation entirely to Christianity. Hence its influence should be paramount, to exalt the soul as well as enlarge the mind. All sound education should prepare one for the duties of life, rather than for the enjoyment of its pleasures. What good can I do? should be the first inquiry. It is Christianity alone that teaches the ultimate laws of morals. Hannah More would subject every impulse and every pursuit and every study to these ultimate laws as a foundation for true and desirable knowledge. She would repress everything which looks like vanity. She would educate girls for their homes, and not for a crowd; for usefulness, and not for admiration; for that; period of life when external beauty is faded or lost. She thinks more highly of solid attainments than of accomplishments, and would incite to useful rather than unnecessary works. She would have a girl learn the languages, though she deems them of little value unless one can think in them. She would cultivate that "sensibility which has its seat in the heart, rather than the nerves." Anything which detracts from modesty and delicacy, and makes a girl bold, forward, and pushing, she severely rebukes. She would check all extravagance in dancing, and would not waste much time on music unless one has a talent for it.