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34 gaping and admiring audience knew as little as the Kahn of Tartary does of the policy and government of this country. And what is the worth of all this masculine and feminine talking and vaporing? Is a single slave set free?—not one. Is the first breach made on the rampart of slavery? no. Are the fetters of the slave relaxed? no—but rather tightened and increased. Abolitionism, then, is as foolish as it is wicked, lawless and reckless: and the time will come when it will be regarded as wicked and absurd as “witch burning” is now; though the time was when that was considered a holy and righteous measure.

I say nothing of the indelicacy of woman stepping out of the quiet walks of domestic life, to which alone her God has consigned her—and to which alone her nature adapts her; and obtruding her person and voice where those of man should alone be seen and heard. I say nothing of the impropriety as well as unfitness of women engaging in public scenes and public affairs of any kind. This is actually unsexing herself, and compromising, if not destroying that mystic influence, that sacred charm, that halo of divinity, which her Creator has thrown around her; and which, more than any thing else, holds the wickedness of this world in awe and restraint, but which too much public exposure degrades, and familiarity destroys. And I say nothing of the downright immodesty of woman teaching, by her example, the first practical lessons of amalgamation. But I forbear, and by forbearance respect them more than they respect themselves. It is only by keeping inside the domestic circle, that woman’s powers and influence can be preserved and felt. Stepping beyond this, she leaves them all behind: and the decrease of her influence, her love and respect will ever be, just in proportion to the extent of her aberrations from the domestic sanctuary.

Woman mistakes her station in life, she mistakes her position in society, she mistakes the way of meeting her destiny and its corresponding responsibilities, of “being a help meet to man”—and she mistakes the measure of her influence on society and the world, in supposing that, on the public theatre of life, and amid scenes of public activity, she could increase her influence and usefulness.

This is called the “age of benevolence,” and some persons appear to have gone mad with the love of benevolence, at least they are mad with every body who will not be as benevolent as themselves; and, by abuse, scurrility and persecution prove how benevolent they are. They can talk of nothing but “benevolence.” This is the “Shibboleth” of the age, and of all sects and parties. A world of charms and enchantments dwells in this single word. And justice, judgment, truth, righteousness, yea, and humanity itself, are often sacrificed on the altar of this popular deity. This benevolence has exploded the doctrine of all future punishment, and allowing men to enjoy themselves here, and play the fool and