very highest motives, after careful and philosophic deliberation, at personal suffering to herself, in her printed words, preached down the instincts of the heart. She knew not that excellent as utilitarianism is in its place and sphere, there is something more, something beyond, that is needed to form the basis upon which human actions are set in motion. For the spiritual and divine element in man she made no allowance, and it was this that drew down on her, from shallow contemporary critics, that condemnation of want of religion, flung in a narrow dogmatic spirit, that wounded her so deeply. Outwardly the Edgeworths conformed to the established faith, and though liberal, in the sense of being wide-minded, they were not, in religious matters, advanced in thought. Indeed, they thought little, if at all, of the next world, finding full occupation for their minds in this. Miss Edgeworth was hemmed in by the visible; she did not seek to justify the ways of God to man; life was to her no riddle; if man would but act rightly, all would be well; she deemed that it is given into his own hands to do good or evil, to be happy or the reverse. There was in her nothing of the poet and the seer; and by so much as she fails to speak to humanity in all its aspects, by so much she fails to take rank among the greatest teachers of our race. But, with wisdom and good sense, she recognised her limitations; she set herself a humbler, but no less useful task; she carried out her aim faithfully and conscientiously, and by so much she too must be ranked among the good and faithful servants who do the work appointed by their Lord. And, after all, is not the harmony of humanity best served by the free emission of the most diverse notes? Miss Edgeworth set herself to preach utili-
