become either abject ſlaves or capricious tyrants. They loſe all ſimplicity, all dignity of mind, in acquiring power, and act as men are obſerved to act when they have been exalted by the ſame means.
It is time to effect a revolution in female manners—time to reſtore to them their loſt dignity—and make them, as a part of the human ſpecies, labour by reforming themſelves to reform the world. It is time to ſeparate unchangeable morals from local manners.—If men be demi-gods—why let us ſerve them! And if the dignity of the female ſoul be as diſputable as that of animals—if their reaſon does not afford ſufficient light to direct their conduct whilſt unerring inſtinct is denied—they are ſurely of all creatures the moſt miſerable! and, bent beneath the iron hand of deſtiny, muſt ſubmit to be a fair defect in creation. But to juſtify the ways of Providence reſpecting them, by pointing out ſome irrefragable reaſon for thus making ſuch a large portion of mankind accountable and not accountable, would puzzle the ſubtileſt caſuiſt.
The only ſolid foundation for morality appears to be the character of the ſupreme Being; the harmony of which ariſes from a balance of attributes;—and, to ſpeak with reverence, one attribute ſeems to imply the neceſſity of another. He muſt be juſt, becauſe he is wiſe, he muſt be good, becauſe he is omnipotent. For to exalt one attribute at the expenſe of another equally noble and neceſſary, bears the ſtamp of the warped reaſon of man—the homage of paſſion. Man, accuſtomed to bow down to power in his ſavage
