cry of delight that those on the other side seize upon an indiscreet avowal of the real principles on which their enemies rely. It was a service of this kind which Rousseau rendered to those who wished to promote the independence of women, when in a passage in "Emilius " he avowed his reason for belittling women from the cradle to the grave to be that otherwise they would be less subservient to men. The battle in which Mary Wollstonecraft took a leading part is still being waged, and it may be useful to those who are now carrying on this contest to be able to quote Rousseau's reason for keeping women in a perpetual state of tutelage and childhood. These are his words:—
"For this reason, the education of women should always be relative to that of men. To please, to be useful to US, to make US love and esteem them, to educate US when young, and take care of US when grown up, to advise, to console US, to render OUR lives easy and agreeable: these are the duties of women at all times, and what they should be taught in their infancy."
Take this and contrast it, as containing a worthy and dignified theory of human life, with the well-known first question and answer of the Scottish Shorter Catechism, of which Carlyle said, "The older I grow—and I now stand on the brink of eternity—the more comes back to me the first sentence in the catechism which I learned when a child, and the fuller and deeper its meaning becomes: 'What is the chief end of man? To glorify God, and to enjoy Him for ever." Rousseau and his disciples would
