THE ENGLISH MAIDEN.

CHAPTER I.

THE CAPACITIES OF WOMAN.

Speak the truth by her; if not divine,

Yet let her be a principality,

Sovereign to all the creatures on the earth.

Shakspere.

Ir is desirable, before entering upon any statement of duties, that we should correctly estimate what power there is to perform them. It is only where many talents have been given, that great returns can justly be required. Nor should our requisitions fall below the powers of those of whom they are made. We are, therefore, naturally led to inquire in this place, what is the appropriate sphere of woman; and although a great deal has been said on this subject, it is one of such vast importance, and, withal, so interesting, that we cannot lightly pass it over, on the present occasion. The consideration of it, however, involves another, viz. What are her Natural Capacities? How does she compare with, and wherein differ from, man? This topic seems a fit introduction to what may follow, in our survey of the wide field now open before us.

B

The capacities of woman may be ascertained by the study of her Physical, Intellectual, and Moral constitution; by the disclosures of the Sacred Scriptures; and by a reference to History, Observation and Experience.

sexes.

It may be necessary to make a few brief remarks as to the essential distinctions which exist between the Much has been said upon the question of the natural equality of men and women; but very little has been well said, because, in most instances, first principles have been entirely disregarded. It is clear, beyond dispute, that in physical power the female is inferior to the male; and hence superficial thinkers have come to the conclusion that the female was, in all respects, inferior, and have treated her accordingly. On the other hand, the page of history informs us of women who, both in intellectual and moral attainments, were, at least, equal to some of the most gifted of the other sex; and from this it has been inferred, that by nature all were equal in intellectual capacity and in moral capability, and all the apparent difference was the result entirely of the different education bestowed on each. Both these conclusions are erroneous, because based upon a fallacy. Both parties agree to consider the male a perfect form of intelligence and affection without the female, and the female a perfect form of intelligence and affection without the male. This, as we shall see presently, is a fundamental error; and, as a consequence, all the deductions drawn from

it must be, in their very nature, erroneous and without foundation.

St. Paul, who contemplated the subjects presented to his mental vision, not only as an inspired apostle but also as an enlightened philosopher, tells us that the woman is not without the man, neither is the man without the woman; and a little observation will convince us of the correctness and beauty of this remark. It is a fact capable of the most perfect demonstration, that all external forms, whether they be animal, vegetable, or mineral, are the images and manifestations of their internal beings or essences. The form, then, of man, must be the image or manifestation of his internal principle of life; or in other words, of that which constitutes him a man, in contradistinction to all other animals. Now, what is man? is he not a being of thought and affection; that is, of intelligence and will? and is not his organic structure the most perfect that can be conceived for the bringing out the desires of the will, and the thoughts of the understanding, into actual life and manifestation?

But mankind are divided into two distinct portions; bearing, it is true, a striking similarity to each other, but bearing also the clear and indelible marks of an essential difference, and impressing us by their very appearance with the conviction, for it amounts to nothing less, that they were designed by their Creator to act different, though by no means discordant, but on the contrary, the most harmonious, parts in the