The misfortune is that in India opposition does not confine itself to a particular and, one hopes, a temporary phase of secondary education; nor does it recognize that in all countries, and especially in India with its universal and early marriage, the question of higher education can affect only a very small number of the total. The feeling of dislike is instinctive and intuitional rather than a reasoned criticism, and it has crept on like a cloud of smoke over the whole field of elementary education. Necessarily it has also obscured all view of a possible, better indigenous method of higher education, which should at once be consonant with the traditions of ancient India and the needs of women in Indian society. Such a system appears now to have been set under way in the wonder-working country of Japan, and with little change might probably be made suitable to Indian conditions. It deserves at least to be studied without prejudice and with a settled understanding of the requirements of the land and of the small classes of women who would directly benefit. In spite of all obstacles, due partly to the decay of older customs, partly also to imported confusions, it may be hoped that before long it will be admitted that every girl must be taught to read and write. And one may even hope that a higher education will ensue which, without slurring over a woman’s earlier precocity and special talents, without ignoring her specific duties as wife and mother, without forgetting the peculiar needs and excellences of her mind and body, will in addition make her more liberal, better instructed, a worthier companion and a nobler inspiration. In India happily a girl is already allowed to know the facts of life and her emotions are at least natural. But such an education as one foresees would teach her to know more clearly and with scientific truth how to be at once a pleasing and happy wife and a good mother. She, and through her the children whom she trains, would learn the evils of premature or too constantly recurring childbirth and how to avoid them easily. She would know also how to protect her family from uncleanly surroundings and unwholesome habits. She would not unlearn but rather be taught even better the necessary arts of cooking and of sewing, the latter nowadays in many cases almost unknown. But in addition she would also learn to appreciate the beauties of language and of craftsmanship, to hear and understand great poetry, and to feel her whole being thrill to a more glorious harmony in response to the call of the fine arts. She would still--like the Nair ladies of whom old Duarte Barbosa wrote--“hold it a great honour to please men.” Yet she would please not merely by her passion and purity and service, but, keeping these, would also create a higher attraction of the spirit. Thus would the lotus women of India be in truth such that of each it might be said: “She walks delicately like a swan and her voice is low