tor, we no longer dare to mock him by bringing them up in ignorance of His will and neglect of His laws; if, after having enlisted them under the banners of Christ to fight manfully against the three great enemies of mankind, we are no longer at liberty to let them lay down their arms; much less to lead them to act as if they were in alliance instead of hostility with these enemies; — if, after having promised that they shall renounce the vanities of the world, we are not allowed to invalidate the engagement; - if, after such a covenant, we should tremble to make these renounced vanities the supreme object of our own pursuit or of their instruction; - if all this be really so, then the Strictures on Modern Education in the first of these volumes, and on the Habits of polished Life in the second, will not be found so repugnant to truth, and reason, and common sense, as may on a first view be supposed.

But if, on candidly summing up the evidence, the design and scope of the author be fairly judged, not by the customs or opinions of the worldly, (for every English subject has a right to object to a suspected or prejudiced jury,) but by an appeal to that divine law which is the only infallible rule of judgment; if, on such an appeal, her views and principles shall be found censurable for their rigour, absurd in their requisitions, or preposterous in their restrictions, she will have no right to complain of such a verdict, because she will then stand condemned by that court to whose decision she implicitly submits.

Let it not be suspected that the author arrogantly conceives herself to be exempt from that natural corruption of the heart which it is one chief object of this slight work to exhibit; that she superciliously erects herself into the impeccable censor of her sex and of the world; as if from the critic's chair she were coldly pointing out the faults and errors of another order of beings, in whose welfare she had not that lively interest which can only flow from the tender and intimate participation of fellow-feeling.

With a deep self-abasement, arising from a strong conviction of being, indeed, a partaker in the same corrupt nature; together with a full persuasion of the many and great defects of these volumes, and a sincere consciousness of her inability to do justice to a subject which, however, a sense of duty impelled her to undertake; she commits herself to the candour of that Public which has so frequently, in her instance, accepted a right intention as a substitute for a powerful performance.

ВАТН,

March 14. 1799.

STRICTURES

ON THE

MODERN SYSTEM

OF

FEMALE EDUCATION.

CHAP. I.

ADDRESS TO WOMEN OF RANK AND FORTUNE, ON THE EFFECTS OF THEIR INFLUENCE ON SOCIETY.

SUGGESTIONS FOR THE EXERTION OF IT IN

VARIOUS INSTANCES.

AMONG the talents for the application of which women of the higher class will be peculiarly accountable, there is one, the importance of which they can scarcely rate too highly. This talent is INFLUENCE. We read of the greatest orator of antiquity, that the wisest plans which it had cost him years to frame, a woman could overturn in a single day; and when we consider the variety of mischiefs which an ill-directed influence has been known to produce, we are led to reflect with the

most sanguine hope on the beneficial effects to be expected from the same powerful force when exerted in its true direction.

The general state of civilised society depends more than those are aware who are not accustomed to scrutinise into the springs of human action, on the prevailing sentiments and habits of women, and on the nature and degree of the estimation in which they are held. Even those who admit the power of female elegance on the manners of men, do not always attend to the influence of female principles on their character. In the former case, indeed, women are apt to be sufficiently conscious of their power, and not backward in turning it to account. But there are nobler objects to be effected by the exertion of their powers, and, unfortunately, ladies, who are often unreasonably confident where they ought to be diffident, are sometimes capriciously diffident just when they ought to feel where their true importance lies; and, feeling, to exert it. To use their boasted power over mankind to no higher purpose than the gratification of vanity or the indulgence of pleasure, is the degrading triumph of those fair victims to luxury, caprice, and despotism, whom the laws and the religion of the voluptuous prophet of Arabia exclude from light, and liberty, and knowledge; and it is humbling to reflect, that in those countries in which fondness for the mere persons of women is carried to the highest excess, they are slaves; and that their moral and intellectual degradation increases in