that, in that position, she will not outrage the "higher law" of her nature by descending to a participation in faults, follies, or crimes, for which she has no constitutional predilections. The association of woman with man, in the various relations of life in which such association is permitted, from the first unclosing of his eyes in the imbecility of infancy, till they close finally upon al? things earthly, is conceded to be highly beneficial. Indeed, we think it will be found, on scrutiny, that it is only those institutions of society in which women have no part, and from which they are entirely excluded, which are radically wrong, and need either thorough renovation or entire abrogation. And if we have any duties so essentially degrading, or any institution so essentially impure. as to be beyond the renovating influence which woman can bring to bear on them, beyond question they should be abrogated without delay — a result Which woman's connection with them would speedily bring about.
Who dares say, then, that such association would not be equally beneficial, if in every sphere of activity opened to man, woman could enter with him and be at his side? Are our politics, in their practice, so exalted, so dignified, so pure, that we need no new associations, no purer and healthier influences, than now connected with them? Is our Government just what we would have it; are our rulers just what we would have them; in short, have we arrived at that happy summit where perfection in these respects is found? Not so. On the contrary, there is an universal prayer throughout the length and breadth of the land, for reform in these respects; and where, let us ask, could we reasonably look for a more powerful agent to effect this reform, than in the renovating influences of woman? That which has done so much for the fireside and social life generally, neither can nor will lose its potent, beneficial effect when brought to bear upon other relations of life.
To talk of confining woman to her proper sphere by legal disabilities, is an insult to the divinity of her nature, implying, as it does, the absence of instinctive Virtue, modesty, and sense on her part. It makes her the creature of law — of our law — from which she is assumed to derive her ability to keep the path of rectitude, and the withdrawal of which would leave her to sink to the depths of folly and vice. Do we really think so badly of our mothers, wives, sister-, daughters? Is it really we only of the race who are instinctively and innately 80 sensible, so modest, so virtuous, as to be qualified, not only to take care of ourselves, but to dispense all these exalted qualities to the weaker, and, as we assume, inferior half of the race? If it be so, it may be doubted whether Heaven's last gift was its best. Kings, emperors, and dictators confine their subjects, by the interposition of law, to what they consider their proper spheres; and there is certainly as much propriety in it as in the dictation, by one sex, of the sphere of a different sex. In the assumption of our strength, We say woman rust not have equal rights with us, because she has a different nature. If so, by what occult power do we understand that different nature to dictate by metes and bounds its wants and spheres? Fair play is a Yankee characteristic; and we submit, if but one-half of the race can have rights at a time because of their different natures, whether it is not about time the proscribed half had its chance in, to assume the reins of Government, and dictate Our sphere. It is no great compliment to that part of the race to venture the opinion, that the country would be full as well governed as it now is, and our sphere would be bounded with quite as much liberality as now is theirs.
