essential differences, which cannot be mistaken, and ought never, in any system of education, or work of life, to be overlooked.
If these are natural differences, it is idle to ask whether we should praise or blame them, for the nature of a thing has no moral qualities whatever. A tiger may be dangerous, but is certainly not cruel; a fox may be cunning, but cannot be dishonest; and if dogs delight to bark and bite, because God hath made them so, who shall find fault with them? But natural differences should certainly guide our systems of education; and if it is really in the nature of a woman to have very much feeling and very little sense, were it not a kind of fighting against Providence, to attempt to rescue her from this very dangerous form of insanity? Yet, surely, it may be affirmed with the utmost confidence, that a woman's affections ought to be as well regulated as a man's; that she should know how to give as well as to receive, and be prompt to act as well as patient to suffer. She should not sacrifice the many for the one, nor the long endless future for the passing moment. And do we really wish to people the world with male creatures, devoid of all gentleness and affection, losing sight of the individual in the mass, irritable and impatient under the irremediable discomforts and reverses of life? Does religion include no tender affections for the man, no intellectual strength for the woman? And do we not read that God created man in His own image, in the image of God created He him, male and female created He them? Should not a man's thoughts of God be a woman's thoughts also? And why should that compassion of the Almighty, which is spoken of in Scripture as womanly, be strange to the heart of man? A woman surely ought to have a sense of the law of justice, and a man, of the law of love. Moreover a genius for detail is quite worthless, if the parts are not fittingly arranged and subordinated to the whole.
In truth, it is exactly in this subordinating of the whole to its parts, that even the charity and affection of women has often done great mischief; and is capable of doing any amount of mischief, if it were not restrained by that power of generalisation, and order, which now women sometimes find in men, and ought to find in themselves. A beggar dying in the streets of starvation, should be relieved by anybody who is able to relieve him; his individual life is not to be sacrificed for any theory or system, however comprehensive. If it is a man who sees him perishing with want, he would be bound, and we may fairly hope he would be willing, to save him. On the other hand, the majority of street-beggars are impostors, and certainly ought not to be relieved. To relieve them is a direct encouragement of idleness and vice. Even the little children, who will certainly be cruelly flogged unless they take home a fair amount of money, after a day's suffering and shame, would never be employed in so shameful a business as begging, if
