souls who have been helped on their heavenward journey by his strong, wise words and beautiful example. CHAPTER VII. THE SPIRITUAL LETTERS. It is fitting that we conclude this sketch of Fénelon with some account of his writings, because it is so largely through them that he lives today. The most complete collection of his works, issued from Paris between 1820 and 1830, is in thirty-four volumes, 8vo, of which eleven volumes are given to the correspondence. Many of these literary labors have been translated into English; for instance, the treatise on the “Education of Daughters,” the “Dialogues on Eloquence,” the “Demonstration of the Existence of God,” and the “Spiritual Letters.” The last has by far the greatest importance at the present time, has indeed an importance for all time. But before taking it up, a few words concerning some of his other productions will be in place. While he was superior at the institution for the New Catholics, in 1687 or 1688, he wrote a treatise on the authority of the priesthood or the dogma of the Apostolical Succession, of course defending it; which established his reputation as a writer, and attracted the notice of the king. Much more important was his work on the “Education of Girls;” this has been sufficiently dwelt upon in the first chapter. A treatise on the “Existence of God” was begun in these earlier years, but leisure did not seem to be found for its full development. Even the first part was not published till 1712, and the second did not see the light until three years after his death. It is of little value now, but it made a strong impression on the metaphysical philosophers of the eighteenth century, and is especially praised by Thomas Reid. His “Dialogues on Eloquence,” with special reference to that of the pulpit (an admirable treatise on oratory), was not published at all until after his death; neither was his “Refutation of Malebranche,” his “Letters to the King,” treatise on the “Authority of the Sovereign Pontiff,” “Questions for Self-Examination on the Duties of a King,” “Letters on Religion” to the Duke of Orleans, “Plans of Government,” and “Letter to the Academy.” The latter, written a few months before his death, constitutes his answer to the chief literary questions of his age, and treats more especially of the controversy between the Classic and Romantic Schools. He was a thoroughgoing Classicist, an Ancient of the Ancients, insisting on the study of Greek as a panacea for most literary diseases. He has also in the letter a chapter on the “Art of Writing History,” making symmetry the first requirement, and impartiality next. In his eyes a history was a work of art, with something in it of the epic poem. He suggested, furthermore, that the Academy should devote itself to a detailed examination of the standard works in the French language, and prepare popular editions with notes.