both in the physical and moral world, women might be expected to live in daily and hourly exultation, who have been born in a Christian and civilized country. Whatever theorists may have thought occasionally of the happiness of men in barbarous or savage conditions, no doubt at all can be entertained as to that of women. It is civilization which has taken the yoke from their neck, the scourge from their back, and the burden from their shoulders. It is Christianity chiefly, which has raised them from the state of slaves or menials to that of citizens, and compelled their rough and unresisted tyrants to call up law in their defence; that potent spirit which they, who have evoked it, must ever after themselves submit to. Religion which extends the sanctity of the marriage vow to the husband, as well as to the wife, has rescued her from a condition in which her best and most tender affections were the source of her bitterest misery; a condition in which her only escape from a sense of suffering too unremitting for nature to endure, was in that mental degradation which produces insensibility to wrong. The instances of primitive communities, in which such injustice has not prevailed, are too few and far between, to form any solid objection to the truth of this general picture. The mere increase of numbers infallibly obliterates the fair, but feeble virtues, that originate in nothing but ignorance of ill; and the first inroads of want or discord, usually settle the doom of the weak and defenceless. In restoring to women their domestic dignity, religion has done more than every other cause towards shielding them from the conse

quences of weakness and dependence.

From the dignified affections of the other sex, they have gradually acquired some social rights, and some share of that freedom, without which virtue itself can scarcely exist. Opinion, the offspring, not of resplendent genius, whose earliest fires burned indignantly against the tyrant and oppressor, but of a religion which preached the equality of all before God, has given them a share of those blessings, without which, life is not worth possession. At length it has opened to them the portals of knowledge and wisdom, the gradual, but effective supports against degradation; and has sanctified its gifts by withholding from them every license that leads to vice, every knowledge that detracts from their purity, and every profession that would expose them to insult.

The subordination of women is a law of nature, but their degradation is not. The first is grounded on the indefeasible power of the strong over the weak; but the second is resolvable into the same causes which generate every other form of ferocity, when the passions of mankind are in their maturity, and their reason in its childhood. The male part of creation is no more sent into the world with a disposition to oppress the female, than to destroy the young, though both be committed. The practice is natural in no other sense, than that in which ferocity, slavery, and licentiousness are so too. This application of the term is sometimes required, to distinguish the spontaneous impulses of our passions and feelings, from the habits imposed upon us by education and government. But, in this sense, the practice of nature is no

sanction for anything that reason disapproves; for reason is the most distinguishing attribute of human nature, and its especial office is to regulate our passions and impulses.

Custom has fully authorized the use of the terms "natural," and "state of nature," when we want merely to distinguish the spontaneous from the acquired; but we must not use the terms in one sense and argue from them in another. When we appeal to nature as a sanction for anything, it is that we may know what is good for us. The sanction of nature is indeed the strongest we can have. To develop its laws is the object of all philosophy. No supposed amendment can ever take root that has a law of nature against it; and as the purpose of this work depends very much on interpreting its dictates justly, in behalf of the female sex, it is of some moment to ascertain clearly what we mean, when we justify a practice on the grounds of its being natural.

SECTION II.

Interpretation of the terms "Natural" and "State of Nature."

Much confusion has arisen, from forgetting that reason is the most essential and distinguishing part of the nature of man; and, that we can no more deny to any condition which brings it to maturity, the right to be deemed natural, than we can deny that right to the condition that perfects his bodily powers.

At one time the love of paradox, or perhaps an acute sensibility to the miseries co-existing with the glare of luxury, drew forth from Rousseau such eloquent invectives against civilization, that Voltaire declared one was tempted to go down upon all fours, and trot off to the woods. If these sophisms are exploded, it is rather because their authors have ceased to be popular, than that the nature of their fallacies is seen through by all who can smile at them. Other and more numerous sects have sprung up, much at variance in principle, yet all agreeing to represent reason and nature as opposed to each other.

Some side with nature, and assure us we should seldom go wrong if we followed her simple dictates, and did not perplex ourselves with the subtleties of our reasonings, which they call artificial. But, if we follow the precept, and yield to the natural suggestions of passion and appetite, our teachers are as strong in their censures as the rest of mankind. Others there are, who boldly declare against nature herself. They say she is utterly corrupt and incapable of anything good: and they recommend us for guidance, to revelation alone. They are, however, not the less disposed to censure the factitious habits. and tastes of the great world, on the grounds of their being unnatural; and it is quite out of their power, not to feel more detestation for crimes that are against our instinctive affections, than for others. They direct odium against nature, yet, consider it an aggravation of criminality, that her precepts are violated. Against reason, indeed, they are still more severe. They consider it a light, sent rather to mis

lead than to guide. But in the hands of such masters, we are sadly perplexed. To dissuade us from trusting to our refined speculations, and teach us to look for the simplicity of nature, the first must appeal to proofs and arguments, that is, to reason. In the same

manner, must they prove the truth and perfection of revelation, who try to discredit both reason and nature. To reason itself they appeal, to overturn the authority of reason. Thus, the very source of conviction itself being invalidated, nothing remains but inextricable confusion, or utter scepticism.

The term Nature, or Natural, is evidently used in two different senses. The first is that which we have been considering; in which it is opposed to the habits and arts dependent on the exertions of reason. The distinction, in many speculations, is not only useful but requisite. It is often desirable to distinguish the course our impulses would take, independent of the direction they receive from education and government; and the terms Natural and Artificial, though incapable of limitation, are sufficiently accurate for the purpose.

In the other, the more comprehensive and accurate sense, it implies everything that belongs to the constitution of each creature, or conduces to its perfect developement. We cannot know the whole nature of anything, till every power that it possesses has been brought forth to its utmost extent. Every condition that develops any power or property belonging to the constitution of each creature, is so far agreeable to its nature, that is, it is natural; and the condition that brings all its powers and properties to their