ventional restriction, as a vestige of that Oriental barbarity which confined woman to a seraglio. Let him trust her entirely, and give her every privilege already acquired for himself, — elective franchise, tenure of property, liberty to speak in public assemblies, &c.
‘Nature has pointed out her ordinary sphere by the circumstances of her physical existence. She cannot wander far. If here and there the gods send their missives through women, as through men, let them speak without remonstrance. In no age have men been able wholly to hinder them. A Deborah must always be a spiritual mother in Israel; a Corinna may be excluded from the Olympic games, yet all men will hear her song, and a Pindar sit at her feet. It is man’s fault that there ever were Aspasias and Ninons. These exquisite forms were intended for the shrines of virtue.
‘Neither need men fear to lose their domestic deities. Woman is born for love, and it is impossible to turn her from seeking it. Men should deserve her love as an inheritance, rather than seize and guard it like a prey. Were they noble, they would strive rather not to be loved too much, and to turn her from idolatry to the true, the only Love. Then, children of one Father, they could not err, nor misconceive one another,
‘Society is now so complex, that it is no longer possible to educate woman merely as woman; the tasks which come to her hand are so various, and so large a proportion of women are thrown entirely upon their own resources. I admit that this is not their state of perfect development; but it seems as if heaven, having so long issued its edict in poetry and religion, without securing intelligent obedience, now commanded the
