So far as we know, Edred was never married. AUTHORITIES.--The _Saxon Chronicle_ (ed. Earle and Plummer, Oxford), _sub ann._; _Memorials of St Dunstan_ (Rolls Series, ed. Stubbs); Florence of Worcester; Birch, _Cartularium Saxonicum_, vol. iii., Nos. 815-834 and 860-931; _D.N.B._, art. _sub voce_. (A. Mw.) EDRIC, or EADRIC, STREONA (d. 1017), ealdorman of the Mercians, was a man of ignoble birth who was advanced to high dignity through the favour of the English king Æthelred II. In 1007 he became ealdorman of the Mercians, and subsequently married Æthelred's daughter Eadgyth. In the struggle between the English and the Danes he appears in the character of an arch-traitor. When Æthelred in 1009 proposed a great attack on the Danes, Edric dissuaded him from carrying it into effect. Again, on the invasion of England by Canute in 1015 Edric deserted Edmund Ironside and joined him. After the battle of Otford he returned to Edmund, but only by his treachery at the battle of Assandun to secure the utter defeat of the national cause. When peace was at length made, Canute restored to Edric the earldom of Mercia; but at Christmas 1017, fearing further treachery, he had him slain--"very rightly" says the _Saxon Chronicle_. EDUCATION. In the following treatment of this subject, the theory and early history of education is first dealt with, and secondly the modern organization of education as a national concern. Many definitions have been given of the word "education," but underlying them all is the conception that it denotes an attempt on the part of the adult members of a human society to shape the development of the coming generation in accordance with its own ideals of life. It is true that the word has not infrequently been used in wider senses than this. For example, J.S. Mill included under it everything which "helps to shape the human being"; and, with some poetic licence, we speak of the education of a people or even of the whole human race. But all such usages are rhetorical extensions of the commonly accepted sense of the term, which includes, as an essential element, the idea of deliberate direction and training (Lat. _educare_, to bring up; _educere_, to draw out, lead forth). No doubt, all education is effected through the experiences of the educated, and much of it is indirect, consisting mainly in the determination of the form of experiences other than those of direct precept, compulsion and instruction. But it does not follow that all experiences are educative. Whether an experience is part of an individual's education or not is determined by its origin. Whatever be its effect, it is educative in so far as its form has been arranged with greater or less deliberation by those who are concerned with the training of him whose experience it is. It follows that an education may be good or bad, and that its goodness or badness will be relative to the virtue, wisdom and intelligence of the educator. It is good only