In writing to you upon the subject of mental cultivation, it would seem scarcely necessary to dwell for a moment on its advantages; it would seem as if, in this case at least, I might come at once to the point, and state to you that which appears to me the best manner of attaining the object in view. Experience, however, has shown me, that even into such minds as yours, doubts will often obtain admittance, sometimes from without, sometimes self-generated, as to the advantages of intellectual education for women. The time will come, even if you have never yet momentarily experienced it, when, saddened by the isolation of superiority, and witnessing the greater love or the greater prosperity acquired by those who have limited or neglected intellects, you may be painfully susceptible to the slighting remarks on clever women, learned ladies, &c., which will often meet your ear, remarks which you will sometimes hear from uneducated women, who may seem to be in the enjoyment of much more peace and happiness than yourself, sometimes from well-educated and sensible men, whose opinions you justly value. I fear, in short, that even you may at times be tempted to regret having directed your attention and devoted your early days to studies which have only attracted envy or suspicion; that even you may some day or other attribute to the pursuits which are now your favourite ones those disappointments and unpleasantnesses which doubtless await your path, as they do that of every traveller along life’s weary way. This inconsistency may indeed be temporary; in a character such as yours it must be temporary, for you will feel, on reflection, that nothing which others have gained, even were your loss of the same occasioned by your devotion to your favourite pursuits, could make amends to you for their sacrifice. A mind that is really susceptible of culture must either select a suitable employment for the energies it possesses, or they will find some dangerous occupation for themselves, and eat away the very life they were intended to cherish and strengthen. I should wish you to be spared, however, the humiliation of even temporary regrets, which, at the very least, must occasion temporary loss of precious hours, and a decrease of that diligent labour for improvement which can only be kept in an active state of energy by a deep and steady conviction of its nobleness and utility; further still, (which would be worse than the temporary consequences to yourself,) at such times of despondency you might be led to make admissions to the disadvantage of mental cultivation, and to depreciate those very habits of study and self-improvement which it ought to be one of the great objects of your life to recommend to all. You might thus discourage some young beginner in the path of self-cultivation, who, had it not been for you, might have cheered a lonely way by the indulgence of healthy, natural tastes, besides exercising extensive beneficial influence over others. Your incautious words, doubly dangerous because they seem to be the result of experience, may be the cause of such a one’s remaining in useless and wearisome, because uninterested idleness. That you may guard the more successfully against incurring such responsibilities, you should without delay begin a long and serious consideration, founded on thought and observation, both as to the relative advantages of ignorance and knowledge. When your mind has been fully made up on the point, after the careful examination I recommend to you, you must lay your opinion aside on the shelf, as it were, and suffer it no longer to be considered as a matter of doubt, or a subject for discussion. You can then, when temporarily assailed by weak-minded fears, appeal to the former dispassionate and unprejudiced decision of your unbiassed mind. To one like you, there is no safer appeal than that from a present excited, and consequently prejudiced self, to another dispassionate, and consequently wiser self. Let us then consider in detail what foundation there may be for the remarks that are made to the depreciation of a cultivated intellect, and illustrate their truth or falsehood by the examples of those upon whose habits of life we have an opportunity of exercising our observation.

First, then, I would have you consider the position and the character of those among your unmarried friends who are unintellectual and uncultivated, and contrast them with those who have by education strengthened natural powers and developed natural capabilities: among these, it is easy for you to observe whose society is the most useful and the most valued, whose opinion is the most respected, whose example is the most frequently held up to imitation, I mean by those alone whose esteem is worth possessing. The giddy, the thoughtless, and the uneducated may indeed manifest a decided preference for the society of those whose pursuits and conversation are on a level with their own capacity; but you surely cannot regret that they should even manifestly (which however is not often ventured upon) shrink from your society. “Like to like” is a proverb older than the time of Dante, whose answer it was to Can della Scala, when reproached by him that the society of the most frivolous persons was more sought after at court than that of the poet and philosopher. “Given the amuser, the amusée must also be given." You surely ought not to regret the cordon sanitaire which protects you from the utter weariness, the loss of time, I might almost add of temper, which uncongenial society would entail upon you. In the affairs of life, you must generally make up your mind as to the good that deserves your preference, and resolutely sacrifice the inferior advantage which cannot be enjoyed with the greater one. You must consequently give up all hope of general popularity, if you desire that your society should be sought and valued, your opinion respected, your example followed, by those whom you really love and admire, by the wise and good, by those whose society you can yourself in your turn enjoy. You must not expect that at the same time you should be the favourite and chosen companion of the worthless, the frivolous, the uneducated; you ought not, indeed, to desire it. Crush in its very birth that mean ambition for popularity which might lead you on to sacrifice time and tastes, alas! sometimes even principles, to gain the favour and applause of those whose society ought to be a weariness to you. Nothing, besides, is more injurious to the mind than a studied sympathy with mediocrity: nay, without any “study,” any conscious effort to bring yourself down to their level, your mind must insensibly become weakened and tainted by a surrounding atmosphere of ignorance and stupidity, so that you would gradually become unfitted for that superior society which you are formed to love and appreciate. It is quite a different case when the dispensations of Providence and the exercise of social duties bring you into contact with uncongenial minds. Whatever is a duty will be made safe to you: it can only be from your own voluntary selection that any unsuitable association becomes injurious and dangerous. Notwithstanding, however, that it may be laid down as a general rule that the wise will prefer the society of the wise, the educated that of the educated, it sometimes happens that highly intellectual and cultivated persons select, absolutely by their own choice, the frivolous and the ignorant for their constant companions, though at the same time they may refer to others for counsel, and direction, and sympathy. Is this choice, however, made on account of the frivolity and ignorance of the persons so selected? I am sure it is not. I am sure, if you inquire into every case of this kind, you will see for yourself that it is not. Such persons are thus preferred, sometimes on account of the fairness of their features, sometimes on account of the sweetness of their temper, sometimes for the lightheartedness which creates an atmosphere of joyousness around them, and insures their never officiously obtruding the cares and anxieties of this life upon their companions. Do not, then, attribute to want of intellect those attractions which only need to be combined with intellect to become altogether irresistible, but which, however, I must confess, it may have an insensible influence in destroying. For instance, the sweetness, of the temper is seldom increased by increased refinement of mind; on the contrary, the latter serves to quicken susceptibility and render perception more acute; and therefore, unless it is guarded by an accompanying increase of self-control, it will naturally produce an alteration for the worse in the temper. This is one point. For the next, personal beauty may be injured by want of exercise, neglect of health, or of due attention to becoming apparel, which errors are often the results of an injudicious absorption in intellectual pursuits. Lastly, a thoughtful nature and habit of mind must of course induce a quicker perception, and a more frequent contemplation of the sorrows and dangers of this mortal life, than the volatile and thoughtless nature and habit of mind have any temptation to; and thus persons of the former class are often induced, sometimes usefully, sometimes unnecessarily, but perhaps always disagreeably, to intrude the melancholy subjects of their own meditations upon the persons with whom they associate, often making their society evidently unpleasant, and, if possible, carefully avoided. It is, however, unjust to attribute any of the inconveniences just enumerated to those intellectual pursuits which, if properly pursued, would prove effectual in improving, nay, even in bestowing, intelligence, prudence, tact, and self-control, and thus preserving from those very inconveniences to which I have referred above. Be it your care to win praise and approbation for the habits of life you have adopted, by showing that such are the effects they produce in you. By your conduct you may prove that, if your perceptions have been quickened and your sensibilities rendered more acute, you have at the same time, and by the same means, acquired sufficient self-control to prevent others from suffering ill-effects from that which would in such a case be only a fancied improvement in yourself. Further, let it be your care to bestow more attention than before on that external form which you are now learning to estimate as the living, breathing type of that which is within. Finally, while your increased thoughtfulness and the developed powers of your reason will give you an insight in dangers and evils which others never dream of, be careful to employ your knowledge only for the improvement or preservation of the happiness of your friends. Guard within your own breast, however you may long for the relief of giving a free vent to your feelings, any sorrows or any apprehensions that cannot be removed or obviated by their revelation. Thus will you unite in yourself the combined advantages of the frivolous and intellectual; your society will be loved and sought after as much as that of the first can be, (only, however, by the wise and good my assertion extends no further,) and you will at the same time be respected, consulted, and imitated, as the clever and educated can alone be.

I have hitherto spoken only of the unmarried among your acquaintance: let us now turn to the wives and mothers, and observe, with pity, the position of her, who, though she may be well and fondly loved, is felt at the same time to be incapable of bestowing sympathy or counsel. It is indeed, perhaps, the wife and mother who is the best loved who will at the same time be made the most deeply to feel her powerlessness to appreciate, to advise, or to guide: the very anxiety to hide from her that it is the society, the opinion, and the sympathy of others which is really valued, because it alone can be appreciative, will make her only the more sensibly aware that she is deficient in the leading qualities that inspire respect and produce usefulness.

She must constantly feel her unfitness to take any part in the society that suits the taste of her more intellectual husband and children. She must observe that they are obliged to bring down their conversation to her level, that they are obliged to avoid, out of deference to, and affection for her, all those varied topics which make social intercourse a useful as well as an agreeable exercise of the mental powers, an often more improving arena of friendly discussion than perhaps any professed debating society could be. No such employment of social intercourse can, however, be attempted when one of the heads of the household is uneducated and unintellectual. The weather must form the leading, and the only safe topic of conversation; for the gossip of the neighbourhood, commented on in the freedom and security of family life, imparts to all its members a petty censoriousness of spirit that can never afterwards be entirely thrown off. Then the education of the children of such a mother as I have described must be carried on under the most serious disadvantages. Money in abundance may be at her disposal, but that is of little avail when she has no power of forming a judgment as to the abilities of the persons so lavishly paid for forming the minds of the children committed to their charge: the precious hours of their youth will thus be very much wasted; and when self-education, in some few cases, comes in time to repair these early neglects, there must be reproachful memories of that ignorance which placed so many needless difficulties in the path to knowledge and advancement.

It is not, however, those alone who are bound by the ties of wife and mother, whose intellectual cultivation may exercise a powerful influence in their social relations: each woman in proportion to her mental and moral qualifications possesses a useful influence over all those within her reach. Moral excellence alone effects much: the amiable, the loving, and the unselfish almost insensibly dissuade from evil, and persuade to good, those who have the good fortune to be within the reach of such soothing influences. Their persuasions are, however, far more powerful when vivacity, sweetness, and affection are given weight to by strong natural powers of mind, united with high cultivation. Of all the “talents” committed to our stewardship, none will require to be so strictly accounted for as those of intellect. The influence that we might have acquired over our fellow-men, thus winning them over to think of and practise “all things lovely and of good report,” if it be neglected, is surely a sin of deeper dye than the misemployment of mere money. The disregard of those intellectual helps which we might have bestowed on others, and thus have extensively benefited the cause of religion, one of whose most useful handmaids is mental cultivation, will surely be among the most serious of the sins of omission that will swell our account at the last day. The intellectual Dives will not be punished only for the misuse of his riches, as in the case of a Byron or a Shelley; the neglect of their improvement, by employing them for the good of others, will equally disqualify him for hearing the final commendation of “Well done, good and faithful servant." This, however, is not a point on which I need dwell at any length while writing to you: you are aware, fully, I believe, of the responsibilities entailed upon you by the natural powers you possess. It is from worldly motives of dissuasion, and not from any ignorance with regard to that which you know to be your duty, that you may be at times induced to slacken your exertions in the task of self-improvement. You will not be easily persuaded that it is not your duty to educate yourself; the doubt that will be more easily instilled into your mind will be respecting the possible injury to your happiness or worldly advancement by the increase of your knowledge and the improvement of your mind. Look, then, again around you, and see whether the want of employment confers happiness, carefully distinguishing, however, between that happiness which results from natural constitution and that which results from acquired habits. It is true that many of the careless, thoughtless girls you are acquainted with enjoy more happiness, such as they are capable of, in mornings and evenings spent at their worsted-work, than the most diligent cultivation of the intellect can ever insure to you. But the question is, not whether the butterfly can contentedly dispense with the higher instincts of the industrious, laborious, and useful bee, but whether the superior creature could content itself with the insipid and objectless pursuits of the lower one. The mind requires more to fill it in proportion to the largeness of its grasp: hope not, therefore, that you could find either their peace or their satisfaction in the purse-netting, embroidering lives of your thoughtless companions. Even to them, be sure, hours of deep weariness must come: no human being, whatever her degree on the scale of mind, is capable of being entirely satisfied with a life without object and without improvement. Remember, however, that it is not at all by the comparative contentedness of their mere animal existence that you can test the qualifications of a habit of life to constitute your own happiness; that must stand on a far different basis.

In the case of a very early marriage, there may be indeed no opportunity for the weariness of which I have above spoken. The uneducated and uncultivated girl who is removed from the school-room to undertake the management of a household may not fall an early victim to ennui; that fate is reserved for her later days. Household details (which are either degrading or elevating according as they are attended to as the favourite occupations of life, or, on the other hand, skilfully managed as one of its inevitable and important duties) often fill the mind even more effectually to the exclusion of better things than worsted-work or purse-netting would have done. The young wife, if ignorant and uneducated, soon sinks from the companion of her husband, the guide and example of her children, into the mere nurse and housekeeper. A clever upper-servant would, in nine cases out of ten, fulfil all the offices which engross her time and interest a thousand times better than she can herself. For her, however, even for the nurse and housekeeper, the time of ennui must come; for her it is only deferred. The children grow up, and are scattered to a distance; requiring no further mechanical cares, and neither employing time nor exciting the same kind of interest as formerly. The mere household details, however carefully husbanded and watchfully self-appropriated, will not afford amusement throughout the whole day; and, utterly unprovided with subjects for thought or objects of occupation, life drags on a wearisome and burdensome chain. We have all seen specimens of this, the most hopeless and pitiable kind of ennui, when the time of acquiring habits of employment, and interest in intellectual pursuits is entirely gone, and resources can neither be found in the present, or hoped for in the future. Hard is the fate of those who are bound to such victims by the ties of blood and duty. They must suffer, secondhand, all the annoyances which ennui inflicts on its wretched victims. No natural sweetness of temper can long resist the depressing influence of dragging on from day to day an uninterested, unemployed existence; and besides, those who can find no occupation for themselves will often involuntarily try to lessen their own discomfort by disturbing the occupations of others. This species of ennui, of which the sufferings begin in middle-life and often last to extreme old age, (as they have no tendency to shorten existence,) is far more pitiable than that from which the girl or the young woman suffers before her matron-life begins. Then hope is always present to cheer her on to endurance; and there is, besides, at that time, a consciousness of power and energy to change the habits of life into such as would enable her to brave all future fears of ennui. It is of great importance, however, that these habits should be acquired immediately; for though they may be equally possible of acquisition in the later years of youth, there are in the mean time other dangerous resources which may tempt the unoccupied and uninterested girl into their excitements. Those whose minds are of too active and vivacious a nature to live on without an object, may too easily find one in the dangerous and selfish amusements of coquetry in the seeking for admiration, and its enjoyment when obtained. The very woman who might have been the most happy herself in the enjoyment of intellectual pursuits, and the most extensively useful to others, is often the one who, from misdirected energies and feeling, will pursue most eagerly, be most entirely engrossed by, the delights of being admired and loved by those to whom in return she is entirely indifferent. Having once acquired the habit of enjoying the selfish excitement, the simple, safe, and ennobling employments of self-cultivation, of improving others, are laid aside for ever, because the power of enjoying them is lost. Do not be offended if I say that this is the fate I fear for you. At the present moment, the two paths of life are open before you; youth, excitement, the example of your companions, the easiness and the pleasure of the worldling’s career, make it full of attractions for you. Besides, your conscience does not perhaps speak with sufficient plainness as to its being the career of the worldling; you can find admirers enough, and give up to them all the young, fresh interests of your active mind, all the precious time of your early youth, without ever frequenting the ball-room, or the theatre, or the race-course, nay, even while professedly avoiding them on principle: we know, alas! that the habits of the selfish and heartless coquette are by no means incompatible with an outward profession of religion.

It is to save you from any such dangers that I earnestly press upon you the deliberate choice and immediate adoption of a course of life in which the systematic, conscientious improvement of your mind should serve as an efficacious preservation from all dangerously exciting occupations. You should prepare yourself for this deliberate choice by taking a clear and distinct view of your object and your motives. Can you say with sincerity that they are such as the following, that of acquiring influence over your fellow-creatures, to be employed for the advancement of their eternal interests that of glorifying God, and of obtaining the fulfilment of that promise, “They that turn many to righteousness shall shine as the stars for ever and ever." If this be the case, your choice must be a right and a noble one; and you will never have reason to repent of it, either in this world or the next. Among the collateral results of this conscientious choice will be a certain enjoyment of life, more independent of either health or external circumstances than any other can be, and the lofty self-respect arising from a consciousness of never having descended to unworthy methods of amusement and excitement.

To attain, however, to the pleasures of intellectual pursuits, and to acquire from them the advantages of influence and respect, is quite a distinct thing from the promiscuous and ill-regulated habits of reading pursued by most women. Women who read at all, generally read more than men; but, from the absence of any intellectual system, they neither acquire well-digested information, nor, what is of far more importance, are the powers of their mind strengthened by exercise. I have known women read for six hours a day, and, after all, totally incapable of enlightening the inquirer upon any point of history or literature; far less would they be competent to exercise any process of reasoning, with relation either to the business of life or the occurrences of its social intercourse. How many difficulties and annoyances in the course of every-day life might be avoided altogether if women were early exercised in the practice of bringing their reasoning powers to bear upon the small duties and the petty trials that await every hour of our existence! Their studies are altogether useless, unless they are pursued with the view of acquiring a sounder judgment, and quicker and more accurate perceptions of the every-day details of business and duty. That knowledge is worse than useless which does not lead to wisdom. To women, more especially, as their lives can never be so entirely speculative as those of a few learned men may justifiably be, the great object in study is the manner in which they can best bring to bear each acquisition of knowledge upon the improvement of their own character or that of others. The manner in which they may most effectually promote the welfare of their fellow-creatures, and how, as the most effectual means to that end, they can best contribute to their daily and hourly happiness and improvement, these, and such as these, ought to be the primary objects of all intellectual culture. Mere reading would never accomplish this; mere reading is no more an intellectual employment than worsted-work or purse-netting. It is true that none of these latter employments are without their uses; they may all occupy the mind in some degree, and soothe it, if it were only by creating a partial distraction from the perpetual contemplation of petty irritating causes of disquiet. But while we acknowledge that they are all good in their way for people who can attain nothing better, we must be careful not to fall into the mistake of confounding the best of them, viz. mere reading, with intellectual pursuits: if we do so, the latter will be involved in the depreciation that often falls upon the former when it is found neither to improve the mind or the character, nor to provide satisfactory sources of enjoyment.

There is a great deal of truth in the well-known assertion of Hobbes, however paradoxical it may at first appear: “If I had read as much as others, I should be as ignorant.” One cannot but feel its applicability in the case of some of our acquaintance, who have been for years mere readers at the rate of five or six hours a day. One of these same hours daily well applied would have made them more agreeable companions and more useful members of society than a whole life of their ordinary reading.

There must be a certain object of attainment, or there will be no advance: unless we have decided what the point is that we desire to reach, we never can know whether the wind blows favourably for us or not.

In my next letter, I mean to enter fully into many details as to the best methods of study; but during the remainder of this, I shall confine myself to a general view of the nature of that foundation which must first be laid, before any really valuable or durable superstructure can be erected.

The first point, then, to which I wish your attention to be directed is the improvement of the mind itself, point of far more importance than the furniture you put into it. This improvement can only be effected by exercising deep thought with respect to all your reading, assimilating the ideas and the facts provided by others until they are blended into oneness with the forms of your own mind.

During your hours of study, it is of the utmost importance that no page should ever be perused without carefully subjecting its contents to the thinking process of which I have spoken: unless your intellect is actively employed while you are professedly studying, your time is worse than wasted, for you are acquiring habits of idleness, that will be most difficult to lay aside.

You should always be engaged in some work that affords considerable exercise to the mind some book over the sentences of which you are obliged to pause, to ponder some kind of study that will cause the feeling of almost physical fatigue; when, however, this latter sensation comes on, you must rest; the brain is of too delicate a texture to bear the slightest over-exertion with impunity. Premature decay of its powers, and accompanying bodily weakness and suffering, will inflict upon you a severe penalty for any neglect of the symptoms of mental exhaustion. Your mind, however, like your body, ought to be exercised to the very verge of fatigue; you cannot otherwise be certain that there has been exercise sufficient to give increased strength and energy to the mental or physical powers.

The more vigorous such exercise is, the shorter will be the time you can support it. Perhaps even an hour of close thinking would be too much for most women; the object, however, ought not to be so much the quantity as the quality of the exercise. If your peculiarly delicate and sensitive organization cannot support more than a quarter of an hour’s continuous and concentrated thought, you must content yourself with that. Experience will soon prove to you that even the few minutes thus employed will give you a great superiority over the six-hours-a-day readers of your acquaintance, and will serve as a solid and sufficient foundation for all the lighter superstructure which you will afterwards lay upon it. This latter, in its due place, I should consider as of nearly as much importance as the foundation itself; for, keeping steadily in view that usefulness is to be the primary object of all your studies, you must devote much more time and attention to the embellishing, because refining branches of literature, than would be necessary for those whose office is not so peculiarly that of soothing and pleasing as woman’s is. Even these lighter studies, however, must be subjected to the same reflective process as the severer ones, or they will never become an incorporate part of the mind itself: they will, on the contrary, if this process is neglected, stand out, as the knowledge of all uneducated people does, in abrupt and unharmonizing prominence.

It is not to be so much your object to acquire the power of quoting poetry or prose, or to be acquainted with the names of the authors of celebrated fictions and their details, as to be imbued with the spirit of heroism, generosity, self-sacrifice, in short, the practical love of the beautiful which every universally-admired fiction, whether it have a professedly moral tendency or not, is calculated to excite. The refined taste, the accurate perceptions, the knowledge of the human heart, and the insight into character, which intellectual culture can highly improve, even if it cannot create, are to be the principal results as well as the greatest pleasures to which you are to look forward. In study, as in every other important pursuit, the immediate results those that are most tangible and encouraging to the faint and easily disheartened are exactly those which are least deserving of anxiety. A couple of hours’ reading of poetry in the morning might qualify you to act the part of oracle that very evening to a whole circle of inquirers; it might enable you to tell the names, and dates, and authors of a score of remarkable poems: and this, besides, is a species of knowledge which every one can appreciate. It is not, however, comparable in kind to the refinement of mind, the elevation of thought, the deepened sense of the beautiful, which a really intellectual study of the same works would impart or increase. I do not wish to depreciate the good offices of the memory; it is very valuable as a handmaid to the higher powers of the intellect. I have, however, generally observed that where much attention has been devoted to the recollection of names, facts, dates, &c., the higher species of intellectual cultivation have been neglected: attention to them, on the other hand, would never involve any neglect of the advantages of memory; for a cultivated intellect can suggest to itself a thousand associative links by which it can be assisted and rendered much more extensively useful than a mere verbal memory could ever be. The more of these links (called by Coleridge hooks-and-eyes) you can invent for yourself, the more will your memory become an intellectual faculty. By such means, also, you can retain possession of all the information with which your reading may furnish you, without paying such exclusive attention to those tangible and immediate results of study as would deprive you of the more solid and permanent ones. These latter consist, as I said before, in the improvement of the mind itself, and not in its furniture. A modern author has remarked, that the improvement of the mind is like the increase of money from compound interest in a bank, as every fresh increase, however trifling, serves as a new link with which to connect still further acquisitions. This remark is strikingly illustrative of the value of an intellectual kind of memory. Every new idea will serve as a “hook-and-eye,” with which you can fasten together the past and the future; every new fact intellectually remembered will serve as an illustration of some formerly-established principle, and, instead of burdening you with the separate difficulty of remembering itself, will assist you in remembering other things.

It is a universal law, that action is in inverse proportion to power; and therefore the deeply-thinking mind will find a much greater difficulty in drawing out its capabilities on short notice, and arranging them in the most effective position, than a mind of mere cleverness, of merely acquired, and not assimilated knowledge. This difficulty, however, need not be permanent, though at first it is inevitable. A woman’s mind, too, is less liable to it; as, however thoughtful her nature may be, this thoughtfulness is seldom strengthened by habit. She is seldom called upon to concentrate the powers of her mind on any intellectual pursuits that require intense and long-continuous thought. The few moments of intense thought which I recommend to you will never add to your thoughtfulness of nature any habits that will require serious difficulty to overcome. It is also, unless a man be in public life, of more importance to a woman than to him to possess action, viz. great readiness in the use and disposal of whatever intellectual powers she may possess. Besides this, you must remember that a want of quickness and facility in recollection, of ease and distinctness in expression, is quite as likely to arise from desultory and wandering habits of thought as from the slowness referable to deep reflection. Most people find difficulty in forcing their thoughts to concentrate themselves on any given subject, or in afterwards compelling them to take a comprehensive glance of every feature of that subject. Both these processes require much the same habits of mind: the latter, perhaps, though apparently the more discursive in its nature, demands a still greater degree of concentration than the former.

When the mind is set in motion, it requires a stronger exertion to confine its movements within prescribed limits than when it is steadily fixed on one given point. For instance, it would be easier to meditate on the subject of patriotism, bringing before the mind every quality of the heart and head that this virtue would have a tendency to develop, than to take in, at one comprehensive glance, the different qualities of those several individuals who have been most remarked for the virtue. Unless the thoughts were under strong and habitual control, they would infallibly wander to other peculiarities of these same individuals, unconnected with the given subject, to curious facts in their lives, to contemporary characters, &c.; thus loitering by the way-side in amusing, but here unprofitable reflection: for every exercise of thought like that which I have described is only valuable in proportion to the degree of accuracy with which we can contemplate with one instantaneous glance, laid out upon a map as it were, those features only belonging to the given subject, and keeping out of view all foreign ones. There is perhaps no faculty of the mind more susceptible of evident, as it were tangible, improvement than this: besides, the exercise of mind which it procures us is one of the highest intellectual pleasures; you should therefore immediately and perseveringly devote your efforts and attention to seek out the best mode of cultivating it. Even the reading of books which require deep and continuous thought is only a preparation for this higher exercise of the faculties a useful, indeed a necessary preparation, because it promotes the habit of fixing the attention and concentrating the powers of the mind on any given point. In assimilating the thoughts of others, however, with your own mind and memory, the mind itself remains nearly passive; it is as the wax that receives the impression, and must for this purpose be in a suitable state of impressibility. In exact proportion to the suitableness of this state are the clearness and the beauty of the impression; but even when most true and most deep, its value is extrinsic and foreign: it is only when the mind begins to act for itself and weaves out of its own materials a new and native manufacture, that the real intellectual existence can be said to commence. While, therefore, I repeat my advice to you, to devote some portion of every day to such reading as will require the strongest exertion of your powers of thought, I wish, at the same time, to remind you that even this, the highest species of reading, is only to be considered as a means to an end: though productive of higher and nobler enjoyments than the unintellectual can conceive, it is nothing more than the stepping-stone to the genuine pleasures of pure intellect, to the ennobling sensation of directing, controlling, and making the most elevated use of the powers of an immortal mind.

To woman, the power of abstracted thought, and the enjoyment derived from it, is even more valuable than to man. His path lies in active life; and the earnest craving for excitement, for action, which is the characteristic of all powerful natures, is in man easily satisfied: it is satisfied in the sphere of his appointed duty; “he must go forth, and resolutely dare.” Not so the woman, whose scene of action is her quiet home: her virtues must be passive ones; and with every qualification for successful activity, she is often compelled to chain down her vivid imagination to the most monotonous routine of domestic life. When she is entirely debarred from external activity, a restlessness of nature, that can find no other mode of indulgence, will often invent for itself imaginary trials and imaginary difficulties: hence the petty quarrels, the mean jealousies, which disturb the peace of many homes that might have been tranquil and happy if the same activity of thought and feeling had been early directed into right channels. A woman who finds real enjoyment in the improvement of her mind will neither have time nor inclination for tormenting her servants and her family; an avocation in which many really affectionate and professedly religious women exhaust those superfluous energies which, under wise direction, might have dispensed peace and happiness instead of disturbance and annoyance. A woman who has acquired proper control over her thoughts, and can find enjoyment in their intellectual exercise, will have little temptation to allow them to dwell on mean and petty grievances. That admirable Swedish proverb, “It is better to rule your house with your head than with your heels,” will be exemplified in all her practice. Her well-regulated and comprehensive mind (and comprehensiveness of mind is as necessary to the skilful management of a household as to the government of an empire) will be able to contrive such systems of domestic arrangement as will allot exactly the suitable works at the suitable times to each member of the establishment: no one will be over-worked, no one idle; there will not only be a place for every thing, and every thing in its place, but there will also be a time for every thing, and every thing will have its allotted time. Such a system once arranged by a master-mind, and still superintended by a steady and intelligent, but not incessant inspection, raises the character of the governed as well as that of her who governs: they are never brought into collision with each other; and the inferior, whose manual expertness may far exceed that to which the superior has even the capability of attaining, will nevertheless look up with admiring respect to those powers of arrangement, and that steady and uncapriciously-exerted authority, which so facilitate and lighten the task of obedience and dependence. This mode of managing a household, even if they found it possible, would of course be disliked by those who, having no higher resources, would find the day hang heavy on their hands unless they watched all the details of household work, and made every action of every servant result from their own immediate interference, instead of from an enlarged and uniformly operating system.

This subject has brought me back to the point from which I began, the practical utility of a cultivated intellect, and the additional power and usefulness it confers, raising its possessor above all the mean and petty cares of daily life, and enabling her to impart ennobling influences to its most trifling details.

The power of thought, which I have so earnestly recommended you to cultivate, is even still more practical, and still more useful, when considered relatively to the most important business of life that of religion. Prayer and meditation, and that communion with the unseen world which imparts a foretaste of its happiness and glory, are enjoyed and profited by in proportion to the power of controlling the thoughts and of exercising the mind. Having a firm trust, that to you every other object is considered subordinate to that of advancement in the spiritual life, it must be a very important consideration whether, and how far, the self-education you may bestow on yourself will help you towards its attainment. In this point of view there can be no doubt that the mental cultivation recommended in this letter has a much more advantageous influence upon your religious life than any other manner of spending your time. Besides the many collateral tendencies of such pursuits to favour that growth in grace which I trust will ever remain the principal object of your desires, experience will soon show you that every improvement in the reflective powers, every additional degree of control over the movements of the mind, may find an immediate exercise in the duties of religion.

The wandering thoughts which are habitually excluded from your hours of study will not be likely to intrude frequently or successfully during your hours of devotion; the habit of concentrating all the powers of your mind on one particular subject, and then developing all its features and details, will require no additional effort for the pious heart to direct it into the lofty employments of meditation on eternal things and communion with our God and Saviour: at the same time, the employments of prayer and meditation will in their turn react upon your merely secular studies, and facilitate your progress in them by giving you habits of singleness of mind and steadiness of mental purpose.