The dress of children is free from ligatures, their diet simple, and they are accustomed to variations of season, and enured to fatigue. These are a part of the advantages of Oriental education. Among its more serious inconveniences may be enumerated, an excessive credulity, the offspring of profound ignorance, and a keenness bordering on dishonesty and falshood. It is not easy to gain knowlege which is not sought. The boy respects his father, and the summit of his ambition is to imitate his sire. The parent is guided chiefly by the reflection, how far he may extend his pursuit of gain with impunity; of course a very refined morality is not to be expected from the son. Happiness once confined to the small circle of a family, little anxiety remains for the world at large. Hence the faintness of the conception of a community, and the duties arising from it. In Europe, education is the art of moulding the soul to the times; and the preceptor is commonly successful in conveying the instruction, of which experience has taught him the advantage, and which he is no stranger to the mode of applying. Advancement is the object; and to obtain it activity is required. This end is gained; but in the art of directing the powers of his mind to the attainment of his own happiness, or to the public utility, or of preserving his body sane and vigorous, the man remains still a child; and thus the true object of education is frustrated. We have on this head then, it would seem, no great reason to boast our superiority. The distinctive character of a nation is not to be sought in great cities. The manners of these reciprocally approximate. In that part of Egypt where the character of women is unsophisticated by mixture, however strong their passions, they are not unchaste. This perhaps proceeds more from the influence of public opinion, than the sanctions of municipal law. Among the people, as they are to take part in domestic duties, their education is bounded by the useful. Among the opulent it extends to the ornamental, and many females in Kahira are taught to read and write. Instead of complaining of their seclusion as an injury, they may sometimes be observed tenacious of it as a mark of respect. That seclusion, though originating in the real or supposed licentiousness of the sex, is, at this time, far from being the effect of individual jealousy, but by long adoption, become a part of bien-séance. “I consented to become your wife,” said a woman to her husband, in my hearing, “that I might be veiled or private, _masturê_, and remain tranquil in my family; not to be sent to the market, to meet the eyes of _chalk-illah_, all the world.”