Atmosphere is a most important element at all periods of education, and in the education of girls all-important, and an atmosphere for the higher education of girls has not yet been created in the universities. The girl students are few, their position is not unassailable, their aims not very well defined, and the thing which is above all required for the intellectual development of girls—quiet of mind—is not assured. It is obvious that there can never be great tradition and a past to look back to, unless there is a present, and a beginning, and a long period of growth. But everything for the future consists in having a noble beginning, however lowly, true foundations and clear aims, and this we have not yet secured. It seems almost as if we had begun at the wrong end, that the foundations of character were not made strong enough, before the intellectual superstructure began to be raised—and that this gives the sense of insecurity. An unusual strength of character would be required to lead the way in living worthily under such difficult circumstances as have been created, a great self-restraint to walk without swerving or losing the track, without the controlling machinery of university rules and traditions, without experience, at the most adventurous age of life, and except in preparation for professional work without the steadying power of definite duties and obligations. A few could do it, but not many, and those chosen few would have found their way in any case. The past bears witness to this.

But the past as a whole bears other testimony which is worth considering here. Through every vicissitude of women's education there have always been the few who were exceptional in mental and moral strength, and they have held on their way, and achieved a great deal, and left behind them names deserving of honour. Such were Maria Gaetana Agnesi, who was invited by the Pope and the university to lecture in mathematics at Bologna (and declined the invitation to give herself to the service of the poor), and Lucretia Helena Gomaro Piscopia, who taught philosophy and theology! and Laura Bassi who lectured in physics, and Clara von Schur-man who became proficient in Greek, Hebrew, Syriac, and Chaldaic in order to study Scripture "with greater independence and judgment," and the Pirk-heimer family of Nuremberg, Caritas and Clara and others, whose attainments were conspicuous in their day. But there is something unfamiliar about all these names; they do not belong so much to the history of the world as to the curiosities of literature and learning. The world has not felt their touch upon it; we should scarcely miss them in the galleries of history if their portraits were taken down.

The women who have been really great, whom we could not spare out of their place in history, have not been the student women or the remarkably learned. The greatest women have taken their place in the life of the world, not in its libraries; their strength has been in their character, their mission civilization in its widest and loftiest sense. They have ruled not with the "Divine right of kings," but with the Divine right of queens, which is quite a different title, undisputed and secure to them, if they do not abdicate it of themselves or drag it into the field of controversy to be matched and measured against the Divine or human rights of kings. "The heaven of heavens is the Lord's, but the earth He has given to the children of men," and to woman He seems to have assigned the borderland between the two, to fit the one for the other and weld the links. Hers are the first steps in training the souls of children, the nurseries of the kingdom of heaven (the mothers of saints would fill a portrait gallery of their own); hers the special missions of peace and reconciliation and encouragement, the hidden germs of such great enterprises as the Propagation of the Faith, and the trust of such great devotions as that of the Blessed Sacrament and the Sacred Heart to be brought within the reach of the faithful. The names of Matilda of Tuscany, of St. Catherine of Siena, of Blessed Joan of Arc, of Isabella the Catholic, of St. Theresa are representative, amongst others, of women who have fulfilled public missions for the service of the Church, and of Christian people, and for the realization of religious ideals: true queens of the borderland between both worlds. Others have reigned in their own spheres, in families or solitudes, or cloistered enclosures—as the two Saints Elizabeth, Paula and Eustochium and all their group of friends, the great Abbesses Hildegarde, Hilda, Gertrude and others, and the chosen line of foundresses of religious orders—these too have ruled the borderland, and their influence, direct or indirect, has all been in the same direction, for pacification and not for strife, for high aspiration and heavenly-mindedness, for faith and hope and love and self-devotion, and all those things for want of which the world is sick to death.

But the kingdom of woman is on that borderland, and if she comes down to earth to claim its lowland provinces she exposes herself to lose both worlds, not securing real freedom or permanent equality in one, and losing hold of some of the highest prerogatives of the other. These may seem to be cloudy and visionary views, and this does not in any sense pretend to be a controversial defence of them, but only a suggestion that both history and present experience have something to say on this side of the question, a suggestion also that there are two spheres of influence, requiring different qualities for their perfect use, as there are two forces in a planetary system. If these forces attempted to work on one line the result would be the wreck of the whole, but in their balance one against the other, apparently contrary, in reality at one, the equilibrium of the whole is secured. One is for motor force and the other for central control; both working in concert establish the harmony of planetary motion and give permanent conditions of unity. Here, as elsewhere, uniformity tends to ultimate loosening of unity; diversity establishes that balance which combines freedom with stability.

Once more it must be said that only the Catholic Church can give perfect adjustment to the two forces, as she holds up on both sides ideals which make for unity. And when the higher education of women has flowered under Catholic influence, it has had a strong basis of moral worth, of discipline and control to sustain the expansion of intellectual life; and without the Church the higher education of women has tended to one-sidedness, to nonconformity of manners, of character, and of mind, to extremes, to want of balance, and to loss of equilibrium in the social order, by straining after uniformity of rights and aims and occupations.

So with regard to the general question of women's higher education may it be suggested that the moral training, the strengthening of character, is the side which must have precedence and must accompany every step of their education, making them fit to bear heavier responsibilities, to control their own larger independence, to stand against the current of disintegrating influences that will play upon them. To be fit for higher education calls for much acquired self-restraint, and unfortunately it is on the contrary sometimes sought as an opening for speedier emancipation from control. Those who seek it in this spirit are of all others least fitted to receive it, for the aim is false, and it gives a false movement to the whole being. Again, when it is entirely dissociated from the realities of life, it tends to unfit girls for any but a professional career in which they will have—at great cost to their own well-being—to renounce their contact with those primeval teachers of experience.

In some countries they have found means of combining both in a modified form of university life for girls, and in this they are wiser than we. Buds of the same tree have been introduced into England, but they are nipped by want of appreciation. We have still to look to our foundations, and even to make up our minds as to what we want. Perhaps the next few years will make things clearer. But in the meantime there is a great deal to be done; there is one lesson that every one concerned with girls must teach them, and induce them to learn, that is the lesson of self-command and decision. Our girls are in danger of drifting and floating along the current of the hour, passive in critical moments, wanting in perseverance to carry out anything that requires steady effort. They are often forced to walk upon slippery ground; temptations sometimes creep on insensibly, and at others make such sudden attacks that the thing all others to be dreaded for girls is want of courage and decision of character. Those render them the best service who train them early to decide for themselves, to say yes or no definitely, to make up their mind promptly, not because they "feel like it" but for a reason which they know, and to keep in the same mind which they have reasonably made up. Thus they may be fitted by higher moral education to receive higher mental training according to their gifts; but in any case they will be prepared by it to take up whatever responsibilities life may throw upon them.

The future of girls necessarily remains indeterminate, at least until the last years of their education, but the long indeterminate time is not lost if it has been spent in preparatory training of mind, and especially in giving some resistance to their pliant or wayward characters. Thus, whether they devote themselves to the well-being of their own families, or give themselves to volunteer work in any department, social or particular, or advance in the direction of higher studies, or receive any special call from God to dedicate their gifts to His particular service, they will at least have something to give; their education will have been "higher" in that it has raised them above the dead level of mediocre character and will-power, which is only responsive to the inclination or stimulus of the moment, but has no definite plan of life. It may be that as far as exterior work goes, or anything that has a name to it, no specified life-work will be offered to many, but it is a pity if they regard their lives as a failure on that account.

There are lives whose occupations could not be expressed in a formula, yet they are precious to their surroundings and precious in themselves, requiring more steady self-sacrifice than those which give the stimulus of something definite to do. These need not feel themselves cut off from what is highest in woman's education, if they realize that the mind has a life in itself and makes its own existence there, not selfishly, but indeed in a peculiarly selfless way, because it has nothing to show for itself but some small round of unimpressive occupations; some perpetual call upon its sympathies and devotion, not enough to fill a life, but just enough to prevent it from turning to anything else. Then the higher life has to be almost entirely within itself, and no one is there to see the value of it all, least of all the one who lives it. There is no stimulus, no success, no brilliancy; it is perhaps of all lives the hardest to accept, yet what perfect workmanship it sometimes shows. Its disappearance often reveals a whole tissue of indirect influences which had gone forth from it; and who can tell how far this unregistered, uncertificated higher education of a woman, without a degree and with an exceedingly unassuming opinion of itself, may have extended. It is a life hard to accept, difficult to put into words with any due proportion to its worth, but good and beautiful to know, surely "rich in the sight of God,"



CHAPTER XIV.

CONCLUSION.

"Far out the strange ships go: Their broad sails flashing red As flame, or white as snow: The ships, as David said. 'Winds rush and waters roll: Their strength, their beauty, brings Into mine heart the whole Magnificence of things.'" LIONEL JOHNSON.

The conclusion is only an opportunity for repeating how much there is still to be said, and even more to be thought of and to be done, in the great problem and work of educating girls. Every generation has to face the same problem, and deals with it in a characteristic way. For us it presents particular features of interest, of hope and likewise of anxious concern. The interest of education never flags; year after year the material is new, the children come up from the nursery to the school-room, with their life before them, their unbounded possibilities for good, their confidence and expectant hopefulness as to what the future will bring them. We have our splendid opportunity and are greatly responsible for its use. Each precious result of education when the girl has grown up and leaves our hands is thrown into the furnace to be tried—fired—like glass or fine porcelain. Those who educate have, at a given moment, to let go of their control, and however solicitously they may have foreseen and prepared for it by gradually obliging children to act without coercion and be responsible for themselves, yet the critical moment must come at last and "every man's work shall be manifest," "the fire shall try every man's work, of what sort it is" (1 Cor. III). Life tries the work of education, "of what sort it is." If it stands the test it is more beautiful than before, its colours are fixed. If it breaks, and some will inevitably break in the trial, a Catholic education has left in the soul a way to recovery. Nothing, with us, is hopelessly shattered, we always know how to make things right again. But if we can we must secure the character against breaking, our effort in education must be to make something that will last, and for this we must often sacrifice present success in consideration of the future, we must not want to see results. A small finished building is a more sightly object than one which is only beginning to rise above its foundations, yet we should choose that our educational work should be like the second rather than the first, even though it has reached "the ugly stage," though it has its disappointments and troubles before it, with its daily risks and the uncertainty of ultimate success. But it is a truer work, and a better introduction to the realities of life.

A "finished education" is an illusion or else a lasting disappointment; the very word implies a condition of mind which is opposed to any further development, a condition of self-satisfaction. What then shall we call a well-educated girl, whom we consider ready for the opportunities and responsibilities of her new life? An equal degree of fitness cannot be expected from all, the difference between those who have ten talents and those who have only two will always be felt. Those who have less will be well educated if they have acquired spirit enough not to be discontented or disheartened at feeling that their resources are small; if we have been able to inspire them with hope and plodding patience it will be a great thing, for this unconquerable spirit of perseverance does not fail in the end, it attains to something worthy of all honour, it gives us people of trust whose character is equal to their responsibilities, and that is no little thing in any position of life; and, if to this steadiness of will is added a contented mind, it will always be superior to its circumstances and will not cease to develop in the line of its best qualities.

It is not these who disappoint—in fact they often give more than was expected of them. It is those of great promise who are more often disappointing in failing to realize what they might do with their richer endowments; they fail in strength of will.

Now if we want a girl to grow to the best that a woman ought to be it is in two things that we must establish her fundamentally—quiet of mind and firmness of will. Quiet of mind equally removed from stagnation and from excitement. In stagnation her mind is open to the seven evil spirits who came into the house that was empty and swept; under excitement it is carried to extremes in any direction which occupies its attention at the time. The best minds of women are quiet, intuitive, and full of intellectual sympathies. They are not in general made for initiation and creation, but initiation and creation lean upon them for understanding and support. And their support must be moral as well as mental, for this they need firmness of will. Support cannot be given to others without an inward support which does not fail towards itself in critical moments. The great victories of women have been won by this inward support, this firmness and perseverance of will based upon faith. The will of a woman is strong, not in the measure of what it manifests without, as of what it reserves within, that is to say in the moderation of its own impulsiveness and emotional tendency, in the self-discipline of perseverance, the subordination of personal interest to the good of whatever depends upon it for support. It is great in self-devotion, and in this is found its only lasting independence.

To give much and ask little in personal return is independence of the highest kind. But faith alone can make it possible. The Catholic Faith gives that particular orientation of mind which is independent of this world, knowing the account which it must give to God. To some it is duty and the reign of conscience, to others it is detachment and the reign of the love of God, the joyful flight of the soul towards heavenly things. The particular name matters little, it has a centre of gravity. "As everlasting foundations upon a solid rock, so the commandments of God in the heart of a holy woman." [1—Ecclus. XXVI. 24.]



APPENDIX I.

EXTRACT FROM "THE BLESSED SACRAMENT" BY FATHER FABER.

BOOK III. SEC. VII.

Let us put aside the curtain of vindicative fire, and see what this pain of loss is like; I say, what it is like, for it fortunately surpasses human imagination to conceive its dire reality. Suppose that we could see the huge planets and the ponderous stars whirling their terrific masses with awful, and if it might be so, clamorous velocity, and thundering through the fields of unresisting space with furious gigantic momentum, such as the mighty avalanche most feebly figures, and thus describing with chafing eccentricities and frightful deflections, their mighty centre-seeking and centre-flying circles, we should behold in the nakedness of its tremendous operations the Divine law of gravitation. Thus in like manner should we see the true relations between God and ourselves, the true meaning and worth of His beneficent presence, if we could behold a lost soul at the moment of its final and judicial reprobation, a few moments after its separation from the body and in all the strength of its disembodied vigour and the fierceness of its penal immortality.

No beast of the jungle, no chimera of heathen imagination, could be so appalling. No sooner is the impassable bar placed between God and itself than what theologians call the creature's radical love of the Creator breaks out in a perfect tempest of undying efforts. It seeks its centre and it cannot reach it. It bounds up towards God, and is dashed down again. It thrusts and beats against the granite walls of its prison with such incredible force, that the planet must be strong indeed whose equilibrium is not disturbed by the weight of that spiritual violence. Yet the great law of gravitation is stronger still, and the planet swings smoothly through its beautiful ether. Nothing can madden the reason of the disembodied soul, else the view of the desirableness of God and the inefficacious attractions of the glorious Divinity would do so.

Up and down its burning cage the many-facultied and mightily intelligenced spirit wastes its excruciating immortality in varying and ever varying still, always beginning and monotonously completing, like a caged beast upon its iron tether, a threefold movement, which is not three movements successively, but one triple movement all at once. In rage it would fain get at God to seize Him, dethrone Him, murder Him, and destroy Him; in agony it would fain suffocate its own interior thirst for God, which parches and burns it with all the frantic horrors of a perfectly self-possessed frenzy; and in fury it would fain break its tight fetters of gnawing fire which pin down its radical love of the beautiful Sovereign Good, and drag it ever back with cruel wrench from its desperate propension to its uncreated Centre. In the mingling of these three efforts it lives its life of endless horrors. Portentous as is the vehemence with which it shoots forth its imprecations against God, they fall faint and harmless, far short of His tranquil, song-surrounded throne.

Pour views of its own hideous state revolve around the lost soul, like the pictures of some ghastly show. One while it sees the million times ten million genera and species of pains of sense which meet and form a loathsome union with this vast central pain of loss. Another while all the multitude of graces, the countless kind providences, which it has wasted pass before it, and generate that undying worm of remorse of which Our Saviour speaks. Then comes a keen but joyless view, a calculation, but only a bankrupt's calculation, of the possibility of gains for ever forfeited, of all the grandeur and ocean-like vastness of the bliss which it has lost. Last of all comes before it the immensity of God, to it so unconsoling and so unprofitable; it is not a picture, it is only a formless shadow, yet it knows instinctively that it is God. With a cry that should be heard creation through, it rushes upon Him, and it knocks itself, spirit as it is, against material terrors. It clasps the shadow of God, and, lo! it embraces keen flames. It runs up to Him but it has encountered only fearful demons. It leaps the length of its chain after Him, but it has only dashed into an affrighting crowd of lost and cursed souls. Thus is it ever writhing under the sense of being its own executioner. Thus there is not an hour of our summer sunshine, not a moment of our sweet starlight, not a vibration of our moonlit groves, not an undulation of odorous air from our flowerbeds, not a pulse of delicious sound from music or song to us, but that hapless unpitiable soul is ever falling sick afresh of the overwhelming sense that all around it is eternal.

EXTRACT FROM "THE CREATOR AND THE CREATURE." BY FATHER FABER.

BOOK II. CH. V.

Yet the heavenly joys of the illuminated understanding far transcend the thrills of the glorified senses. The contemplation of heavenly beauty and of heavenly truth must indeed be beyond all our earthly standards of comparison. The clearness and instantaneousness of all the mental processes, the complete exclusion of error, the unbroken serenity of the vision, the facility of embracing whole worlds and systems in one calm, searching, exhausting glance, the Divine character and utter holiness of all the truths presented to the view—these are broken words which serve at least to show what we may even 'now indistinctly covet in that bright abode of everlasting bliss. Intelligent intercourse with the angelic choirs, and the incessant transmission of the Divine splendours through them to our minds, cannot be thought of without our perceiving that the keen pleasures and deep sensibilities of the intellectual world on earth are but poor, thin, unsubstantial shadows of the exulting immortal life of our glorified minds above.

The very expansion of the faculties of the soul, and the probable disclosure in it of many new faculties which have no object of exercise in this land of exile, are in themselves pleasures which we can hardly picture to ourselves. To be rescued from all narrowness, and for ever; to possess at all times a perfect consciousness of our whole undying selves, and to possess and retain that self-consciousness in the bright light of God; to feel the supernatural corroborations of the light of glory, securing to us powers of contemplation such as the highest mystical theology can only faintly and feebly imitate; to expatiate in God, delivered from the monotony of human things; to be securely poised in the highest flights of our immense capacities, without any sense of weariness, or any chance of a reaction; who can think out for himself the realities of a life like this?

Yet what is all this compared with one hour, one of earth's short hours, of the magnificences of celestial love? Oh to turn our whole souls upon God, and souls thus expanded and thus glorified; to have our affections multiplied and magnified a thousandfold, and then girded up and strengthened by immortality to bear the beauty of God to be unveiled before us; and even so strengthened, to be rapt by it into a sublime amazement which has no similitude on earth; to be carried away by the inebriating torrents of love, and yet be firm in the most steadfast adoration; to have passionate desire, yet without tumult or disturbance; to have the most bewildering intensity along with an unearthly calmness; to lose ourselves in God, and then find ourselves there more our own than ever; to love rapturously and to be loved again still more rapturously, and then for our love to grow more rapturous still, and again the return of our love to be still outstripping what we gave, and then for us to love even yet more and more and more rapturously, and again, and again, and again to have it so returned, and still the great waters of God's love to flow over us and overwhelm us until the vehemence of our impassioned peace and the daring vigour of our yearning adoration reach beyond the sight of our most venturous imagining; what is all this but for our souls to live a life of the most intelligent entrancing ecstasy, and yet not be shivered by the fiery heat? There have been times on earth when we have caught our own hearts loving God, and there was a flash of light, and then a tear, and after that we lay down to rest. O happy that we were! Worlds could not purchase from us even the memory of those moments. And yet when we think of heaven, we may own that we know not yet what manner of thing it is to love the Lord Our God.



APPENDIX II

From a Pastoral Letter of His Eminence Cardinal Bourne, Archbishop of Westminster, written when Bishop of Southwark. Quinquagesima Sunday, 1901.

...Every age has its own difficulties and dangers. At the present day we are exposed to temptations which at the beginning of the last century were of comparatively small account. It will be so always. Every new development of human activity, every invention of human ingenuity, is meant by God to serve to His honour, and to the good of His creatures. We must accept them all gratefully as the results of the intelligence which He has been pleased to bestow upon us. At the same time the experience of every age teaches us that the weakness and perversity of many wrest to evil purposes these gifts, which in the Divine intention should serve only for good. It is against the perverted use of two of God's gifts that we would very earnestly warn you to-day.

During the last century the power that men have of conveying their thoughts to others has been multiplied incredibly by the facility of the printed word. Thoughts uttered in speech or sermon were given but to a few hundreds who came within the reach of the human voice. Even when they were communicated to manuscript they came to the knowledge of very few. What a complete change has now been wrought. In the shortest space of time men's ideas are conveyed all over the world, and they may become at once a power for good or for evil in every place, and millions who have never seen or heard him whose thoughts they read, are brought to some extent under his influence.

Again, at the present day all men read, more or less. The number of those who are unable to do so is rapidly diminishing, and a man who cannot read will soon be practically unknown. As a matter of fact men read a great deal, and they are very largely influenced by what they read.

Thus the multiplicity of printed matter, and the widespread power of reading have created a situation fraught with immense possibilities for good, but no less exposed to distinct occasions of evil and of sin. It is to such occasions of sin, dear children in Jesus Christ, that we desire to direct your attention this Lent.

Every gift of God brings with it responsibility on our part in the use that we make of it. The supreme gift of intelligence and free-will are powers to enable us to love and serve God, but we are able to use them to dishonour and outrage Him. So with all the other faculties that flow from these two great gifts. Beading and books have brought many souls nearer to their Creator. Many souls, on the other hand, have been ruined eternally by the books which they have read. It is dearly, therefore, of importance to us to know how to use wisely these gifts that we possess.

The Holy Catholic Church, the Guardian of God's Truth, and the unflinching upholder of the moral law, has been always alive to her duty in this matter, and from the earliest times has claimed and exercised the right of pointing out to her children books that are dangerous to faith or virtue. This is one of the duties of bishops, and, in a most special manner, of the Sacred Congregation of the Index. And, though at the present day, owing to the decay of religious belief, this authority cannot be exercised in the same way as of old, it is on that very account all the more necessary for us to bear well in mind, and to carry out fully in practice, the great unchanging principles on which the legislation of the Church in this matter has been ever based.

You are bound, dear children in Jesus Christ, to guard yourselves against all those things which may be a source of danger to your faith or purity of heart. You have no right to tamper with the one or the other. Therefore, in the first place, it is the duty of Catholics to abstain from reading all such books as are written directly with the object of attacking the Christian Faith, or undermining the foundations of morality. If men of learning and position are called upon to read such works in order to refute them, they must do so with the fear of God before their eyes. They must fortify themselves by prayer and spiritual reading, even as men protect themselves from contagion, where they have to enter a poisonous atmosphere. Mere curiosity, still less the desire to pass as well informed in every newest theory, will not suffice to justify us in exposing ourselves to so grave a risk.

Again, there are many books, especially works of fiction, in which false principles are often indirectly conveyed, and by which the imagination may be dangerously excited. With regard to such reading, it is very hard to give one definite rule, for its effect on different characters varies so much. A book most dangerous to one may be almost without harm to another, on account of the latter's want of vivid imagination. Again, a book full of danger to the youth or girl may be absolutely without effect on one of maturer years. The one and only rule is to be absolutely loyal and true to our conscience, and if the voice of conscience is not sufficiently distinct, to seek guidance and advice from those upon whom we can rely, and above all, from the director of our souls. If we take up a book, and we find that, without foolish scruple, it is raising doubts in our mind or exciting our imagination in perilous directions, then we must be brave enough to close it, and not open it again. If our weakness is such that we cannot resist temptation, which unforeseen may come upon us, then it is our duty not to read any book the character of which is quite unknown to us. If any such book is a source of temptation to us, we must shun it, if we wish to do our duty to God. If our reading makes us discontented with the lot in life which Divine Providence has assigned to us, if it leads us to neglect or do ill the duties of our position, if we find that our trust in God is lessening and our love of this world growing, in all these cases we must examine ourselves with the greatest care, and banish from ourselves any book which is having these evil effects upon us.

Lastly there is an immense amount of literature, mostly of an ephemeral character, which almost of necessity enters very largely into our lives at the present day. We cannot characterize it as wholly bad, though its influence is not entirely good, but it is hopeless to attempt to counteract what is harmful in it by any direct means. The newspapers and magazines of the hour are often without apparent harm, and yet very often their arguments are based on principles which are unsound, and their spirit is frankly worldly, and entirely opposed to the teaching of Jesus Christ and of the Gospel. Still more when the Catholic Church and the Holy See are in question, we know full well, and the most recent experience has proved it, that they are often consciously or unconsciously untruthful. Even when their misrepresentations have been exposed, in spite of the boasted fairness of our country, we know that we must not always expect a withdrawal of false news, still less adequate apology. Constant reading of this character cannot but weaken the Catholic sense and instinct, and engender in their place a worldly and critical spirit most harmful in every way, unless we take means to counteract it. What are these means? A place must be found in your lives, dear children in Jesus Christ, for reading of a distinctly Catholic character. You must endeavour to know the actual life and doings of the Catholic Church at home and abroad by the reading of Catholic periodical literature. You must have at hand books of instruction in the Catholic Faith, for at least occasional reading, so as to keep alive in your minds the full teaching of the Church. You must give due place to strictly spiritual reading, such as the "Holy Gospels," "The Following of Christ," "The Introduction to a Devout Life" by St. Francis of Sales, and the lives of the Saints, which are now published in every form and at every price. It is not your duty to abstain from reading all the current literature of the day, but it is your duty to nourish your Catholic mental life by purely Catholic literature. The more you read of secular works, the more urgent is your duty to give a sufficient place to those also, which will directly serve you in doing your duty to God and in saving your soul. Assuredly one of the most pressing duties at the present day is to recognize fully our personal and individual responsibility in this matter of reading, and to examine our conscience closely to see how we are acquitting ourselves of it.

Before we leave this subject, we wish to ask all those among you dear children in Jesus Christ, who, whether as fathers and mothers, or as members of religious institutes, or masters and mistresses in schools, are charged with the education of the young, to do all in your power to train those committed to you to a wise and full understanding of this matter of reading, and to a realization of its enormous power for good and harm, and, therefore, to a sense of the extreme responsibility attaching to it. Make them understand that, while all are able to read, all things are not to be read by all; that this power, like every power, may be abused, and that we have to learn how to use it with due restraint. While they are with you and gladly subject to your influence, train their judgment and their taste in reading, so that they may know what is good and true, and know how to turn from what is evil and false. Such a trained and cultivated judgment is the best protection that you can bestow upon them. Some dangers must be overcome by flight, but there are far more, especially at the present day, which must be faced, and then overcome. It is part of your great vocation to prepare and equip these children to be brave and to conquer in this fight. Gradually, therefore, accustom them to the dangers they may meet in reading. Train their judgment, strengthen their wills, make them loyal to conscience, and then, trusting in God's grace, give them to their work in life.



INDEX.

Abbesses, the great, 224. Accent and pronunciation, 154. Adolescence, impressionability of children in, 173. Aesthetics, 68; principles of, 71-2; teaching of, 187. Agnesi, Maria Gaetana, 222. Aids to study, 103-4. A Kempls on self-seeking, 197. America: educational experiments in, 84; text-books in, 180. American view on character, 22. —expressive phrases, 128,155. Ampere, Catholic scientist, 115. Amusements and lessons, 100. Animals, care of, in education of children, 125. Answers, irrelevancy in girls', 74. Aquinas, St. Thomas, 72. Architecture, Gothic, inferences from, 189. Arnold, Matthew, quoted, 48. Art, character and, 186-7; Christian, 188, 189, 197; for children, 191-2; contrasts in works of, 189-90; in education of girls, 72, 187; French art, 187; history of, 188-9; study of, 190-1; aims of study in early education, 185, 196. Assenting mind, the, 25. Assentors, great, 26. Athletic craze, the, 111. —girl, the, 219. Atmosphere in education, 321-2. Audience, English and German, contrasted, 193. "Aurora Leigh," 216. Average person, the, 64-6.

"Babylonian Captivity," the. 165. Bacon, "Of Goodnesse," 45. Balder, the story of, 170. Barbarism, selfishness and, 199. Basilicas, the Christian, 19-20. Basket-ball for girls, 110. Bassi, Laura, 222. Beale, Dorothea, cited, 94. Bedford College, 218. Benedictine monks, cited, 92-8. Boarding schools, 76; young children in, 78. Boniface VIII, 177. Books, attitude of child towards, 36; wealth of children's literature in England, 144-5 —reaction against mere lessons from, 80, 119-20. —Sacred, jewels of prayer and devotion in, IS. —to avoid, 148. Botany, 122-3. British oulturs, characteristics of, 139. Browning, E. B., cited, 216. —R., quoted, 76; "An incident of the French camp," cited, 136.

Calvinism, 4, 26. Candour, charm of, in children, 130. Carlyle, cited, 153. Catch-words, abuse of, 133. Catherine, St., of Siena, 223. Catholic— Art, 189, 197. Atmosphere, effect on manners, 201. Body, at play, 111; and religious education, 1. Characteristics: belong to graver side of human race, 112, Child, the, characteristics of, 29, 30; source of courage in, 9-10; in Protestant surroundings, 24; prerogative of, 9, 30. Children, and relationship with Jeaus and His Mother, 8; and religion, 16-18; under influence of Sacraments, 29. Church, ideals for man and woman in, 118, 225. Citizenship, 39. Disabilities, Newman quoted, 112-3. Education, 220, 225, 230; and character, 39; and history, 116. Faith, gives particular orientation of mind, 232. Family life, 89, 93. Girls, and work for the Church, 89; and Church music, 193. Historical hold on the past, 152. Literature, 240. Men of science, 116. Mental life, 242. Mind: training of the, 197; and history, 165. Patriotism, 39. Peasantry, 211. Philosophy, 60-76; value of, in education, 61. Schools: manners in, 201; sodalities in, 78. Secrets of strength, 99. Teachers, 100; and truth in history, 178. Text-books, need of, 180. Women, duty and privilege of, 112. Catholics and— Equality of education, 118; higher education, 220; duty In ing, 240; historical teaching, 176; Latin, 163; taste in art, 194 —disabilities of, Newman quoted, 112-8. Celts of N. Europe, types of character among, 97. Certificates as aids to study, 1084. Character, 21-3; essentials of, 40-1; evolution of, 60,179-3; study of, 22, 29, 34-9; training of, 22, 29-34, 38-42, 46, 49-51, 58, 148, 210, 221, 225-6, 230; means of training 42-4; types of, 26-9, 37. —influence of art on, 186. —in the teacher, 38, 46-59. —manners and, 209. —religion and, 6-7, 29. —the strength of great women, 228. —value of, appreciated by children, 56-8, 171. Characters, modern, 26, 83; cardinal points in study of children's, 34-7. Characteristic cadence in speaking, 54. Characteristics, of the age, 39; of British culture, 130; of English style, 129-30; of girls' work, 218. Charges against the Church, 179. Chaucer, 127. Cheltenham College, 94, 218. Child, attitude of, towards books, 36. —martyrs, 10. —study, 35, 57. —vocabulary of an "only," 132. —Wordsworth's "model child," 32-3. See also Catholic Child. Childhood, friendships formed in, 11. —impressionability of, 173. Childishness in piety, 10. Childlike spirit of Catholic child, 29. Children, 30. —books for, 144-6; attitude to books, 36. —characteristics of, 36, 66, 56, 82-3, 109-10, 123; candour, 180; habits of mind, 126; sensitive to influences, 46; as critics, 136; like real people, 56-6; dislike compromise, 175. —delicate, 9, 50, 84, 86. —development of, 82; mental development, 140-1, 169-73. —eccentric ways in, 84. —groups observable among, 23, 26-8, 87, 62,125. —and lessons; a simple life essential, 100; do not know how to learn, 101; answers, 102. —letters of, 188-9. —and love of nature, 124,126. —no orphans within the Church, 80. —and playtime solitude, 108-9. souls of, 200. —training of, 32-3. Chivalry: age of, 202; religious spirit of, 165. Choleric temperament, the, 26. Church, the— Abuses in, exaggerated, 179. Ceremonial of, 205-6. Characterised as the Great Master who educates us all, 434; as the Guardian of Truth, 239; the Teacher of all nations, 58-9, 99. Example of, as teacher, 43; influence on Catholic taachers, 99-100. in France, 165. and history, 165. Ideals for man and woman in, 118, 225. Music of, 193-4. Needlework for, 89. the pioneers of, 92. as a teacher of manners, 200-3, 205. testimony to, from Non-Catholic sources, 59, 178. Classes, advantages of large, 97. Classical studies, 151-2 Classics, English, for the young, 145. "Clever" children, the so-called, 125. Colonial life, 92. Common sense, 65. Communion, First, 29. Composition, oral, 138; written, 137, 139-42. Concentric method in teaching, 167. Confirmation, 29. Contentment, 90. Contrasts, method of, in teaching of art, 189. Control and "handling" in training children, 200. Controversies. See Educational Controversies. Conventionality, 198-9. Conventions, code of, 199. Conversation, 132-7; of girls, 182-4; principles in, 137. Cooking, 90, 121. Correction, value of, 42. Cosmology, 68. Countrymen and nature, 124-5. Crimean War and women's work, 219. Criticism and correction, 42-3; administered by the Church, 44. —evils of merely destructive, 183; reading lesson as an exercise in, 136; of essays, 142. Critics, gravity of children as, 136. Cross-roads in a girl's life, 140. Cruelty, 199. Crusades, ideals of the, 165. Curiosity concerning evil, 14; evil of curiosity in reading, 149.

Dalgairns, Fr., cited, 12. Damoiseaux, in days of chivalry, 203 Dancing, 110-11. Dante, "Paradiso," quoted, 60. Death, right thoughts of, 7. De Bonald, cited, 73. De Ghantal, St. Jane F., quoted, 76. De Gramont, Marquise, quoted, 41. Degrees, different significance of, for man and woman, 220-1. Democratic age, 5, 207. Democracy in the nursery, 208. De Ravignan, Pere, quoted, 105. Devotion: requirements of, 10; to our Lady, 205, 218. And see Self-devotion. Devotions of Blessed Sacrament and Sacred Heart entrusted to women, 223. —to the Saints, 10. Difficulties of mind, 61-6. Discipline and obedience, 42. Dogmatism in teaching, 53. Domestic occupations, 81, 85-92, 93, 121. Doubts and difficulties as to faith, 14. Dressmaking, 88. Drudgery, need of, 96, 98. Duty and endurance, 96.

Eccentricity, 83-5. Educated, a well-educated girl, 231. Education— Aims in, 88, 89, 159, 230-1. Board of, 80-1, 95, 119, 120, 121. and character, 21, 231. Demands of girls', 77. A "finished," 230-1. Higher Education of women, 214-28. Home education, 77, 96, 97, 155. Intermediate, 87,116. Intellectual and practical, contrasted, 91. Last years of, 213. and lesson books, 80. Life the test of, 230. and material requirements of life, 86. Middle class, and practical work, 81. Mistakes in English, 119-21. the opportunity of the teacher, 229, Practical, 81, 91; practical aspect of, 122. Problems in, 76 et seq. Religious, 1-20. and religious orders, 58-9. State control in, 217. System of 1870, 34, 120. "Ugly stage" in, 230. of women, changes in, 215. of young children, 78-9, 96-7. Educational advantages of personal work, 88. Educational controversies, 1, 99, 116, 118, 151, 218. —experiments in America, 34. —pressure levels original thought, 184. Educators, qualities in great, 99; fundamental principles of, 99, 156. —of early childhood, types of, 31-2. Elementary schools, 97. Elizabeth, the two Saints, 224. Emerson on manners, 198. Encouragement, need of, 50. English characteristics, 180, 137, 216-7. —language, 128, 150; study of, 127-49; mathod in study, 131; characteristics of style, 129-30; American influences on, 127-8; traces of Elizabethan, in America, 128; new words in, 129; children's English, 129-31. And see Composition, Conversation, Literature, Reading. —martyrs, 172. —portraits in Berlin, 129-30. Essay writing, 138-42. Ethics, 68, 70, 71, 73. European history, 165, 166. Eustoohium, St., 224. Examination programme, a professional danger, 61. Example, power of, 38, 46. Excitement, evil of, 100, 231. Exempt persons, 86.

Faber, Father, on hell and heaven, 8, 233-7. Fairness, children look for, 56. Faith, and art, 189-90, 194. —Catholic, things which come with, 39. —child's soul hungry for, 200. —children as confessors of, 10. —dangers to, 11-14, 178, 240. —difficulties and doubts as to, 14-15. —mysteries in, 2, 15. —philosophy, a help and support to, 61, 72. —the Propagation of the, 228. —responsibility with regard to, 16-17. —right thoughts of, 10. —thoughts of, inspiring life, 6, 98, 104. Family life, Catholic, 39, 93. Fathers and mothers, symbols of God's love, 3. Faults contrary to spirit of childhood, 50. Feltre, Vittorino da, 99. Fighting instinct in child, 109. First aid, 89. Fitch, Sir J., "Lessons on Teaching," cited 169. Fitness, sense of, 19. Flowers and children, 109, 128, 125-6. Four last things, right thoughts of, 7-8. France, literature in, 161. Francis of Sales, St., cited, 12,17, 26; on care of the Church, 44; works of, 162 n., 242. Frauenbund, 219. Freemason, Jewish, in Rome, 11. French: art, 187; language, study of, 163, 150, 169-60; litarature 160-1; mind, bent of, 160; Revolution, 202. Friend, the influence of a, 42. Friendship and character forming, 42, 43. Friendships, as indications of character, 86; a safeguard against morbid, 51; with the saints, 11.

Gairdner's "Lollardy and the Reformation" cited, 179. Games, value of organized, 78, 107-8, 110. Gardens for children, 125. —in a new country, 126. Genesis, Book of, 115. Geography, 122. German, language, study of, 153-4, 169-60. —musical audience, 193. Girl students at universities, 217-8, 226. Girls' and higher moral education, 226-7. —answers, irrelevancy in, 74. —views of life at age of 18, 214; mental outlook at 16, 141. —work, characteristics of, 218. Girton, 218. "Giving way," 85. God, child's soul near to, 126. —duty to, 1, 218, 241. —Fatherhood of, 3, 6. —on conveying right thought of, to children, 1-8. —truths concerning existence of, 72. God's care for us, 44. —priest, Art, 182. Golliwogg, the, 105-6. Gothic architecture, 189. Governess, a modern, 77. Grammar, 67. Gramophone in language teaching, 156. Greek history, 169. —tragedies, 184. Gregory XVI and De Bonald, 73. Grown-up life, on anticipated instruction in, 94.

Habit of work, 40, 98. Habits, 21, 22. Handicrafts, teaching of, 81. "Handling " in training in manners, 200-2. Handy member of family, the, 83. Hearing of lessons, 101. Hedley, Bp., quoted, 43. Hell and heaven, 8, 238-7. Hidden lives, 227-8. Higher education of women, 214-8; atmosphere for, non-existent 221, 226; and Catholic influence, 225; false aims in, 226; and realities of life, 226. —life, the, 228. Historical teaching to Catholics, 176. History, 164; position in curriculum, 166-7; value in education, 181. —European, centres round the Church, 165-7. —study, and the examination syllabus, 166, 168. —teaching: and periods in development of children, 170-6; aims in teaching, 172; method, 102, 167-9, 180-1; concentric method, 167; truth in teaching, 178; requirements in the teacher, 176-9. —text-books, defects of, 168. Hockey, 110. Holy family, the, 98. —Roman Empire, 165. Home education, 77, 96, 97, 155. —happiness dependent on manners, 208. Hooliganism, 199-200.

Imagination, 189-40. Impressionism in conduct, 70. Independence, 40, 92, 207, 232. Influence. See Example. Insincerity, 47-8; in teaching, 14,178. Inspectors on teaching by nuns, 59. Investitures, struggle concerning, 166. Irish Intermediate education, 87, 116. Isabella the Catholic, 224. Italian humanism, 25. —language, study of, 153, 159. —question, 166.

Jansenism, spirit of, 4. Jesus Christ, right views of, 8-9. Joan of Arc, Blessed, 223. Johnson, Lionel, quoted, xiii, 229. Judgment, right thoughts of, 7-8.

Keble, J., quoted, 1. Kingdom of woman, 224. Knighthood, training for, 202-3 Knowledge: at first hand, 123; before action, 31; love of, and influence of teacher, 99-100.

Laboratory science, 120-1. Language. See English. Languages, modern, place and value in education, 150-1,156-8; social and commercial values of, 157-8; evil of superficial knowledge of, 158; attitude towards study of, 153, 154; choice of, 159-61; pronunciation, 154; methods in study, 155-7; self-instruction courses, 156; translation, 161-3. Latin, 161-3; grammar, 82. —races, temperaments among, 27. Learning by heart, 135. —of lessons, 100-2. Leo XIII, 17, 63, 74. Lesson books and education, 80, 81, 119. Lessons and play, 83,95-6,100. —from history, 176. —hearing of, 102; learning of, 100-2. Letter-writing, 138-9. Lir, children of, 170. Literature, 142-6; wealth of children's books, 144-5. Logic, 67, 68-9, 73; has no place in English religious system, 24. Lowell, J. Russell, quoted, 150. Loyalty and patriotism, 170.

Mackey, Canon, cited, 162. "Mangnall's Questions," 215. Mannerisms in teachers, 54-6. Manners, 198-203, 210, 213; codes of, 205-6; derivation of word, 202; acquiring of, wearisome, 204-5, 210; neglect of, 205-6; effect of neglect to teach, 199-200; fundamentals of, 208-4; high and low watermarks in, 208-9; standard of, 203, 212; training in, 204-5, 207-9; example not enough, 210; personal element in training in, 212; mistakes in training in, 208; truthfulness in, 211-2. Manners and— Class of life, 211; home ties, 207-8; religion, 200-2, 205-6, 211; service, 211, 213; the life of to-day, 207. Manual work, value of, in education, 82-3, 85, 86; a corrective to eccentricity, 83; domestic occupations, 85-93. Mathematics, 114, 116-8, 121. Matilda of Tuscany, 223. Mechanical toys, 106-7. Melancholic temperament, the, 26, 28. Mercier, Cardinal, quoted, 69, 71, 72. Metaphysics, 68. Middle-class education, 81. Mind, quiet of, 221, 231-2; habits of mind in children, 125; development of, 140-1, 169-73. Minds: the best of, in women, 231-2; 5; classes of, 61-6. Modernism, 13. Montalembert, quoted, 88. More, Blessed Thomas, 26, 99. Mouvement Feministe, 219. Music, place of, in education, 191-4; aims of study in, 193; intellectual aspect of, 192. Myths, value in teaching history, 170.

Nagging, in teaching manners, 204. Natural Science, 67, 114-6, 118-22. —Theology, 68, 72-3. Nature Study, 114, 122-6; aims of, 122; books, 123-4. Neoker de Saussure, Mme., quoted, 47-8, 54. Needlework, 87-9, 121. Nervs fatigue, 84. "Nerves," women subject to, 70. Newman, Cardinal, quoted, 112, 164. Newnham College, 218. Nightingale, Florence, 219. Non-Catholic parents, and schools held by Religious, 59. —schools, 151, 166. Nonconformist type of character, 23-6. Nonentities, good, 38-40. North of England Ladies' "Council of Education," 218. Nuremberg, Pirkheimer family of, 222. Nurse, the English and the Irish, 31-2. Nursery shrine, the, 105, 106. Nursing, 89, 218-9.

Obedience, training in, 43. Observation of children, 35. —training in, 81, 119-26. Oral composition, 138; oral lessons, 74, 180. Organization and development, 80, 87. Our Lady, right thoughts of, 8-10. Oxford and Cambridge Degrees, 220. —girl students at, 218.

Painting and drawing, 191-6. Parents: and teaching about God, 3; and teaching of manners, 208. Pasteur, 115. Pater, Walter, cited, 130. Patience, value of, 40, 212; mental and moral, in women, 163. Patriotism, 39, 170-1. Paula, St., 224. Peasantry, Catholic, simplicity of manners in, 211. Penance, Sacrament of, 29. People of great promise, 231. Personal work, educational advantages of, 88. Piety, childishness in, 10. Philosophy, 60-75; method of study in, 66-74; relation to revealed truth, 73. Phonetics, 155. Physical exercise, 82. Pico de Mirandola, 26. Pirkheimer family of Nuremberg, 222. Piscopia, Lucretia, 222. Pius VII, 177. Pius X, life of labour of, 99. Plants, care of, for chilflren, 126. Play, 104-5, 111, 112; and character, 86, 105, 107; of the nursery, 105-6; and organized games, 107-8, 110; and solitude, 108-10; toys and playthings, 107; hoops, 110. Poetry, 102; place of, 192; for children's recitation, 186. Popes, the: in history, 177, 178, 179; of Renaissance, 26; temporal power of, 165; life of labour of, 98-9. Popularity in matters of taste, 188-4. Portraits, criticism of English, in Berlin, 129-30. Pose, temptation to, 41; of being erratic, 70. Practical education, 81. Pressure in education, 97, 116-7. Prize distribution, system of, 103-4. Professional dangers in teaching, 61-7. Pronunciation and accent, 154. Proportion in studies, 191. Protestant Reformation, effect on manners, 201. —school, Catholic child in, 24. Protestantism, 25; and French Revolution, 202. Psychology, 68, 70-1, 73. Pugin's "Book of Contrasts," cited, 189. Punishment, 99.

"Quack" methods in learning languages, 155. Queen Victoria, 153, 198. Queen's College, London, opening of, 216. Querdeo, Y Le, quoted, 21. Querulous tone, in the nursery, 53. Question and answer lessons, 75, 180. Questioning, manner of, 102; effect of too many questions, 36. Quiet of mind, 221, 231-2.

Reading: Cardinal Archbishop of Westminster on, 147, 238-43; and character, 36; for girls, 146, 148; without commentary, 145; value of, in education, 182-42. —aloud, 134, 136, 146; the best introduction to literature, 143. Realities of life, 81, 87 et seq., 226. Recitation, 134-6; gesture in, 136. Recreation. See Play. Reformation, the Protestant, 201. Religion, the teaching of, 1-20; aims in, 11, 17-18; periods in, 8. Religious houses, foundresses of, 224; and manual labour, 98. —minds, difficulties of, 63. —orders, development of, 165. —teaching: qualifications for, 4; and manners, 201. Renaissance, the, 25; Popes of the, 26. Rewards, 99, 103, 104. Reynolds, Sir Joshua, cited, 130. Roman Catholics, disabilities of, 112-3. —history, 169. Rossettl, D. G., quoted, 182.

Sacraments, the, as modifying temperamant, 29. Sacred books, jewels of prayer in, 15. Saints, devotions to the, 10-11. Savonarola, 26. Schiller, quoted, 214. Scholastic philosophy, 74. School: and home education, contrasted, 77-8; and preparation for life, 76, 80, 91 et seq,; organization and individual development, 80. —education, drawbacks to, 78-9. —life, impressiveness of, 76-7. Sohurman, Clara von, 222. Science, experimental, 120-2, 151; misuse of the term, 118-9. Scolding, 43, 60. Scottish schoolmasters, old race of, 97-8. Scriptural knowledge examinations, 16. Scripture, devotional study of, 15. Self-consciousness in children, 35. Self-devotion, 31, 219, 224, 228. Self-help, 89-90. Selfishness, 84,199-200. Servant question, 91. Servants, manners in the best, 211. Shrines, nursery, 105, 106. Sidney, Sir Philip, 127. Silliness, driven out by manual work, 86. Simple life, the, 40, 92; for children, 100. Sin and evil, right thoughts of, 6-7. Sincerity, 41, 47-9. Sodalities in Catholic schools, 78. Solitude, value of, to children, 108-9. South African War, reaction in education since, 119-20. Spanish, study of, 154, 159. Spiritualism, 13. Sporting instinct in children, 42. Stagnation of mind, 231. Story-telling, 170; in teaching history, 180-1. Strength, Catholic secrets of, 99. Study, aids to, 103. Suffrage movement, women's, 219.

Taste, 182, 196-7; and character, 182-4; independent, 184; self-taught, 184, 185; trained, 185. "Teacher Study," from child's point of view, 58. Teacher's manners, 54-6. Teachers, a large measure of freedom for, 34, Teaching, a great stewardship, 3-4, 80; reality in, 122; qualifications in religious, 4. —orders of Eeligious, 58-9. "Teddy Bears," 105, 106. Temperament, 21-9; difficulties of, 32; division and classification of, 23, 26-9; in religion, 28-5. Tennyson, quoted, 216. Teutons, types of character among, 97. Text-books, 180. Theatres and children, 184. Theology: not for girls, 18; parallel with a great Basilica, 19-20; Natural, 72. Theresa, Saint, 224. Thompson, Francis, quoted, 95, 127. Time, value of, 40. Townsman, the, in the country, 124-5. Toys, 107. Translation from foreign languages, 161-3. Transvaal, a garden party in the, 126. Truthfulness, 47, 211.

Ullathorne, Archbishop, quoted, 34. Ulysses, the wanderings of, 170. University life for girls, 217-8, 226. —locals, 87, 168. Urquhart, D., quoted, 208. Utilitarians in social life, 186.

Victoria, Queen, 153,198. Vigilance, 42. Vitality in teacher, 49. Vocabulary of children, 132. Vocation, choice of a, 141. Voice, influence of tone of, 63; cadences in, 68-4; production, 184-0. Vulgarity, 211.

Wassmann, Catholic scientist, 116. Ways of learning lessons, 101-2. Westminster, Cardinal Archbishop of, on reading, 147, 188-48. Will of a woman, strength of, 282. Wisdom, the beginning of, 19. Wollstonecraft, Mary, cited, 216. Woman, the kingdom of, 224; the mission of, 288. Women, higher education of, 214-28; changes In education of, 316. —and manners, 203. —direction of influence of, 224. —mental characteristics of the best, 232. —tendency of, to impressionism in conduct, 70. —the really great, 223; conspicuous in learning, 222; conspicuous in religion, 224. Women's suffrage movement, 219. Wordsworth, quoted, 32, 114, 135. Work, habit of, 40, 98.

Young ladies, education for, 215.

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