power of man to render them more insignificant than they are at present."
Mary is very practical in this branch of her subject, and suggests an admirable educational scheme. In her levelling of rank among the young, she shows the influence of Plato; in her hint as to the possibility of uniting play and study in elementary education, she anticipates Froebel.
A plainness of speech, amounting in some places to coarseness, and a deeply religious tone, are to many modern readers the most curious features of the book. A just estimate of it could not be formed if these two facts were overlooked. A century ago men and women were much more straightforward in their speech than we are to-day. They were not squeamish. In real life Amelias listened to raillery from Squire Westerns not a whit more refined than Fielding's good country gentleman. Therefore, when it came to serious discussions for moral purposes, there was little reason for writers to be timid. It was impossible for Mary to avoid certain subjects not usually spoken of in polite conversation. Had she done so, she would but have half stated her case. She was not to be deterred because she was a woman. Such mock-modesty would at once have undermined her arguments. According to her own theories, there was no reason why she should not think and speak as unhesitatingly as men, when her sex was as vitally interested as theirs. And therefore, with her characteristic consistency, she did so.
Even more remarkable than this boldness of expression is the strong vein of piety running through her arguments. Religion was to her as important as it was to a Wesley or a Bishop Watts. The equality of man,
