years. She could not conceive, as the last lease had answered so well, why the next should not. I remember seeing her face, all puckered with wrinkles, surmounted by rows of bright brown false curls, and her arms, bare above the elbows, adorned with armlets, such as young ladies wore half a century before. I remember a clever pert youth setting himself to quiz and amuse her by humouring her in her notions about the state of the world, drawing her out to praise the last century and express her ignorant contempt of this, till she nodded emphatically over her hand of cards, and declared that the depravity of the age was owing to gas-lamps and macadamisation. She died very old, but no wiser than this. Her case proves only that her education did stop; and not that it need have stopped. The other was a woman of no great cultivation, but of a humble, earnest, benevolent nature, full of a sense of duty towards God and man; and, in them, towards herself. Having survived her nearest connections, she had no strong desire to live; and her affairs were always arranged for departure, down to the labelling of every paper, and the neatness of every drawer. Yet no one was more alive to the improvements of the modern world. I shall never forget the earnest look with which she would listen to any tidings of new knowledge, or new social conveniences. A more dignified woman I never knew; yet she listened to the young who brought information—listened as a learner—with a deference which was most touching to witness. But there was more than this. She was conscious of having been, in her earlier days, somewhat hard, somewhat given to lecture and lay down the law, and criticise people all round by family notions; a tendency which, if it really existed, arose from family and not personal pride; for, though she might overrate the wisdom of parents and brothers, there never was any sign of her overvaluing her own. However this might be, she believed that she had been hard and critical in former times; and she went on softening and growing liberal to the day of her death. I never observed any weakness—much less any laxity—in her gentleness towards the feeble and the frail. It was the holy tenderness which the pure and upright can afford to indulge and impart. The crowning proof that her improvement was the result of self-discipline and not of circumstances was that when, at above seventy years of age, she became the inmate of a family whose habits were somewhat rigid, and in many respects unlike her own, she changed her own to suit theirs, even forcing herself to an observance of punctuality, in which she had been deficient all her life, and about which she had scarcely ever needed to think while for many years living alone. Of course, this moral discipline implies some considerable use of the intellect. She read a good deal; and carried an earnest mind into all her pursuits. And when her memory began to fail, and she could not retain beyond the day what she had read, her mind did not become weak. It was always at work, and always on good subjects, though she could no longer add much to her store of mere knowledge. Her case proves surely that education need never stop.

Now, if we picture to ourselves a household, with an honoured being like this as the occupant of the fireside chair, we can at once see how it may be completely understood and agreed upon among them all that the education of every one of them is always going on, and to go on for ever while they live. No child could ever stand at the knee of my old friend without feeling that she was incessantly bent on self-improvement—as earnest to learn from the humblest and youngest as ready to yield the benefits of her experience and reflections to any whom she could inform and guide. When taken severely ill, she said with a smile, to one by her bedside, "Why do you look so anxious? If I do die to-day, there is nothing to be unhappy about. I have long passed the time when I expected to go. What does it matter whether I die now or a twelve-month hence?" And when that illness was over, she regarded it as a process in her training, and persevered, as before, in trying to grow wiser and more worthy. Here was a case in which Household Education visibly included the oldest as naturally as the youngest. And in all dwellings, all the members are included in the influences which work upon the whole, whether they have the wisdom to see it or not. Henceforward, therefore, I shall write on the supposition that we are all children together—from the greatest to the least—the wisest and the best needing all the good they can get from the peculiar influences of Home.

CHAPTER II.

WHAT THE SCHOOLING IS FOR.

Every home being a school for old and young together, it is necessary, if the training is to be a good one, to be clear as to what the schooling is for.

For the improvement of the pupils, is the most obvious answer.

Yes; but what do you mean by improvement? We must settle what we want to make of the pupils, or everything will go on at random. In every country of the world there is some sort of general notion of what the men and women in it ought to be: and the men and women turn out accordingly: and the more certainly, the more clear the notion is.

The patriarchs, some thousands of years ago, had very clear notions of their own of what people ought to be. One of these sitting in the evening of a hot day under a terebinth tree ten times his own age, would be able to give a distinct account of what he would have the training of his great-grandchildren tend to. He would lay it down as the first point of all that the highest honour and the greatest privilege in the world was to be extremely old. The next most desirable thing was to have the largest possible number of descendants; because the earth was very wide, with not half enough people in it; and the more people a patriarch had about him, the richer and more beautiful would the valleys and pastures be, and the more power and authority he would have—every patriarch being an absolute ruler over his own family, and the more like a king the larger his tribe. Of course, the old man would say decidedly that to make the best possible man you must train a child to obey his parents, and yet more the head of the tribe, with the most absolute submission; to do in the cleverest way what was necessary for defence against an enemy, and to obtain food, and the skins of beasts for clothing. The more wives and the more children the better. These were the principal points. After these, he would speak of its being right for such as would probably become the head of a tribe to cultivate such wisdom and temper as would make them good rulers, and enable them to maintain peace among their followers. Such was the patriarchal notion of improving a man to the utmost—omitting certain considerations which we think important,—truthfulness, temperance, amiability, respect for other men, and reverence for something a good deal more solemn than mere old age.

Some wise men in Greece would have given a different account of the aim of Education. A Spartan, for instance, living in a little country which was always in danger from enemies without and slaves within, looked upon every boy as a future soldier, and as born to help to preserve the state. Every sickly or deformed child might be killed off at the desire of his father's kin. The healthy and promising were looked after by the state from their earliest years; and at the age of seven were put under public training entirely. They were taught to bear hunger, and be content with coarse food; to endure flogging without a groan,