Should ever this feeble sketch of so interesting an institution reach SICARD, that religious philosopher, who belongs as much to every country in the world as to France, the land which gave him birth, he will find in it nothing more than the expression of the gratitude of one Englishman; but he may promise himself that as soon as the definitive treaty of peace shall have reopened a free intercourse between the two nations, the sentiments contained in it will be adopted by all the English who shall witness the extraordinary success of his profoundly-meditated labours. They will all hasten to pay their tribute of admiration to a man, whose most gratifying reward consists in the benefits which he has had the happiness to confer on that part of his fellow-creatures from whom Nature has withheld her usual indulgence. LETTER XXXIX. _Paris, December 25, 1801._ Much has been said of the general tone of immorality now prevailing in this capital, and so much, that it becomes necessary to look beyond the surface, and examine whether morals be really more corrupt here at the present day than before the revolution. To investigate the subject through all its various branches and ramifications, would lead me far beyond the limits of a letter. I shall therefore, as a criterion, take a comparative view of the increase or decrease of the different classes of women, who, either publicly or privately, deviate from the paths of virtue. If we begin with the lowest rank, and ascend, step by step, to the highest, we first meet with those unfortunate creatures, known in France by the general designation of PUBLIC WOMEN. Their number in Paris, twelve years ago, was estimated at thirty thousand; and if this should appear comparatively small, it must be considered how many amorous connexions here occupy the attention of thousands of men, and consequently tend to diminish the number of _public_ women. The question is not to ascertain whether it be necessary, for the tranquillity of private families, that there should be public women. Who can fairly estimate the extent of the mischief which they produce, or of that which they obviate? Who can accurately determine the best means for bringing the good to overbalance the evil? But, supposing the necessity of the measure, would it not be proper to prevent, as much as possible, that complete mixture by which virtuous females are often confounded with impures?