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tion is wanting, it may be the source of lamentable errors and faults. We are rational as well as sentient be ings, and our sensibilities, however genuine and generous, will lead us astray if they are variant from the sober dictates of the understanding.

Affected people are generally found to be the reverse of what they endeavor to appear, and, according to this key to true character, one who greatly affects sensibility may be set down for inarble-hearted.


Of an interesting trial of old, before the Royal Court

of Persia.

Few questions have been agitated more frequently or with more spirit, than that of the balance of power between the two sexes; a question that had occupied the attention of mankind long before the political balance between the powers of Europe was so much as thought of. In Asia, from its earliest history, the rights of women, generally speaking, have been much less respected than they are in Europe, and the goodly country where we ourselves draw the breath of life; yet even in Asia, it was of old contended that the balance of

power leaned towards the female side.

Three young men belonging to the body guard of King Darius, who reigned from India unto Ethiopia, over an hundred and twenty and seven provinces, wrote, each, his sentence, which they delivered to the king. Of the last of the three the sentence was, Women are strongest :which paradoxical principle the noble youth vindicated before all the princes of Persia, in the following strain of eloquence:

“O ye men, it is not the great king, nor the multitude of men, neither is it wine that excelleth : who is it then that ruleth them, or hath the lordship over them? Are they not women? Women have borne the king, and all the people that bear rule by sea and land. Even of them came they; and they nourished them up

that planted the vineyards from whence the wine cometh. These also make garments for men; these bring glory unto men; and without women, men cannot be. Yea, and if men have gathered together gold and silver, or any other goodly thing, do they not love a woman which is comely in favor and beauty ? - And letting all these things go, do they not gape, and even with open mouth fix their eyes fast upon her; and have not all men more desire unto her, than unto silver or gold, or any goodly thing whatsoever? a man leaveth his own father that brought him up, and his own country, and cleaveth unto his wife. He sticketh not to spend his life with his wife, and reinembereth neither father, nor mother, nor country. By this also, ye must know that women have dominion over you. Do ye not labor and toil and bring all to the woman ?"

After the young orator had pursued this strain to a still further length, he turns himself particularly, as it would seem, to the terrible monarch, and tells him to his face that his power is in no wise comparable to that of woman.

“And now," says he,“ do ye not believe me? Is not the king great in his power? Do not all regions fear to touch hin? Yet did I see him and Apame—the daughter of the admirable Bartacus, sitting at the right hand of the king, and taking the crown from the king's head, and setting it upon her own head: she also struck the king with her left hand : and yet for all this, the king gaped and gazed upon her with open mouth: if she laughed upon him, he laughed also; but if she took any displeasure at him, the king was fain to flatter, that she might be reconciled to him again. Oye men, how can it be but that women should be strong, seeing they do this?"*

The sequel was, that “the king and the princes looked upon one another”-no doubt with such gloaring glances as betrayed their full conviction that what had been spoken was but too true.

But though the generous young advocater of the su perior strength of women had manifestly gained the

* The 4th chapter of the 1st apochryphal book of Esdras.

the power

field, still the palm of victory was not openly awarded him till after he had declared himself

upon of TRUTH;—and then the whole assembly gave a shout of approbation and applause.

Wherefore, seeing the question was not expressly and fully decided in the Persian court, and that it still is open to remark and discussion, I will venture to hazard a few thoughts upon it.

Granting then, what hardly admits of doubt, that, in the comparative view of the sexes, women are strongest—it is but fair to state, on the other side, that they seldom seem to know exactly where, and in what their great strength lies; and for this reason it is, that they so often meet with sore discomfitures and defeats. When woman contests it with man in his own rough way, there are more than ten chances to one against her. In playing the man she is no match for man.' Her masculine air and manner, move only his laughter and contempt. Instead of taking fright at her violent vociferations, her menaces, and the glare of rage in her visage, nothing, except love and esteem, is further from his heart than fear. She renders herself no less impotent than disgusting; unless she happens to be yoked with one possessing neither nerve nor gristle—in which case, such a victory over such a husband could afford her but a worthless triumph at best.

The legitimate strength of woman lies quite the other way. Almost ever it exerts itself to the best advantage on the heart and will of man, or in gently taking his mind prisoner, rather than in stout attempts at subduing bis physical powers. Woman is strong in proportion to her seeming weakness. In willingly and cheerfully yielding to man his due prerogatives, she takes the readiest way of ensuring her own. By leaning on his arm she makes that arm her's, and nerves it for her own support and defence. It is her fidelity, her modesty, her sweetness, her soft persuasive force, both in word and deed, which render woman invincible, and invest her with a kind of paramount power.

Nor is this a thing of art, or of cunning contrivance: so far otherwise, even the least appearance of art would spoil the whole compound. It is only to act the woman naturally: it is only to act the well-instructed, well-principled woman, in a manner truly consonant to the peculiar station and distinct qualities of her sex.


Of Moral Education.

Few subjects have employed a greater number of tongues and pens than that of Education, and yet few subjects are so generally misunderstood. Most admit the importance of education, though perhaps scarcely one in twenty is sensible of the full meaning of the term.

Education in the common or popular acceptation, is made to niean mere learning. So that when people talk of education, they generally understand by it little or nothing else than teaching children reading, writing, orthography, grammar, arithmetic, and so on; and when they have got these, and whatever else of learning that is taught in the schools, they are accounted well educated, and it is thought to be altogether their own fault if they fail to act well their part upon the stage of life. Often it is said that such and such youths have an excellent education, when nothing farther is intended by it than their having been accurately taught in the rudiments of what is called learning.

But, that learning is not the whole of education, nor even the most essential part of it, is a truth evinced by the divine testimony concerning Abraham, which here follows :" I know him, that he will command his children and his household after him to do justice and judg


Abraham, one of the greatest and best of the race of Adarn, was peradventure, of all men the most careful to train up his children in the way they should go;

and his unequalled care in that respect, was the means of entailing distinguishing blessings upon his posterity. Yet, till several ages and centuries after Abrahana's

day, nothing which we call learning had existence in the world. There were no writers nor readers : not even the letters of the alphabet were known by any body living.

What has been said above, is by no means meant to depreciate learning, which is to be regarded as one of the choicest of human blessings; far more to be valued than treasures of gold and silver. Indeed we can hardly be sufficiently thankful that we live in an age so far exceeding all former times, in the facility of the means of imparting learning to the rising generation, and for zeal: ous co-operations to diffuse it among all classes of society. A happy prospect will this open, provided the means be directed to the right end. Otherwise, giving children learning, makes them wise but to do evil; for the increase of faculty effected by learning, will be turned to good or ill, to benefit or mischief, according to the direction it receives in the early years of life.

Now, as learning only supplies ability, the great thing is, to turn that ability to good account; to prevent its running into mischief, and to incline it toward things that are excellent. For what though one had all the learning of the schools ? So much the worse would it be for himself and for society, if his inclination led him to make a vile use of it. Though a man have all knowledge, if he have not sound moral principle with it, he is the more dangerous and pestilent, in proportion to his superior advantages and faculties.

Every day's experience gives proof of this. The fraternity of forgers, swindlers, and cheats, so numerous and formidable at the present instant, consists, for the most part, of men of good education, as far as mere learning is to be regarded. Of that they have more than an equal share. But their early moral education having been neglected, their learning is a curse to themselves and to all about them. Who would not choose his son should rather never learn to write, than be tempted and led by means of his adroitness in penman. ship, to the commission of .felonious deeds that would fix him in “durance vile” for years or for life? And who can reasonably expect that the learning given his children will not be abused to their own shame and to

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