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He got but very little way before sudden tears shamed him from the stage.

Some gleams of the same expression which shone down upon bis infancy, angelically pure and benign, visit man again with hopes of pure love, of a holy marriage. Or if not before, in the eyes of the mother of his child they again are seen, and dim fancies pass before his mind, that woman may not have been born for him alone, but have come from heaven, commissioned soul, a messenger of truth and love.

In gleams, in dim fancies, this thought visits the mind of common men. It is soon obscured by the mists of sensuality, the dust of routine, and he thinks it was only some meteor or ignis fatuus that shone. But, as a Rosicrucian lamp, it burns unwearied, though condemned to the solitude of tombs. And, to its permanent life, as to every truth, each age has, in some form, borne witness. For the truths, which visit the minds of careless men only in fitful gleams, shine with radiant clearness into those of the poet, the priest, and the artist.

Whatever may have been the domestic manners of the ancient nations, the idea of woman was nobly manifested in their mythologies and poems, where she appeared as Sita in the Ramayana, a form of tender purity, in the Egyptian Isis, of divine wisdom never yet surpassed. In Egypt, too, the Sphynx, walking the earth with lion tread, looked out upon its marvels in the calm, inscrutable beauty of a virgin's face, and the Greek could only add wings to the great emblem. In Greece, Ceres and Proserpine, significantly termed "the great goddesses,” were seen seated, side by side. They needed not to rise for any worshipper or any change ; they were prepared for all things, as those initiated to their mysteries knew. More obvious is the meaning of those three forms, the Diana, Minerva, and Vesta. Unlike in the expression of their beauty, but alike in this, -- that each was self-sufficing. Other forms were only accessories and illustrations, none the complement to one like these. Another might indeed be the companion, and the Apollo and Diana set off one another's beauty. Of the Vesta, it is to be observed, that not only deep-eyed, deep-discerning Greece, but ruder Rome, who represents the only form of good man (the always busy warrior) that

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could be indifferent to woman, confided the permanence of its glory to a tutelary goddess, and her wisest legislator spoke of Meditation as a nymph.

In Sparta, thought, in this respect as all others, was expressed in the characters of real life, and the women of Sparta were as much Spartans as the men. The Citoyen, Citoyenne, of France, was here actualized. Was not the calm equality they enjoyed well worth the honors of chivalry? They intelligently shared the ideal life of their nation.

Generally, we are told of these nations, that women occupied there a very subordinate position in actual life. It is difficult to believe this, when we see such range and dignity of thought on the subject in the mythologies, and find the poets producing such ideals as Cassandra, Iphigenia, Antigone, Macaria, (though it is not unlike our own day, that men should revere those heroines of their great princely houses at theatres, from which their women were excluded,) where Sibylline priestesses told the oracle of the highest god, and he could not be content to reign with a court of less than nine Muses. Even Victory wore a female form.

But whatever were the facts of daily life, I cannot complain of the age and nation, which represents its thought by such a symbol as I see before me at this moment. It is a zodiac of the busts of gods and goddesses, arranged in pairs. The circle breathes the music of a heavenly order. Male and female heads are distinct in expression, but equal in beauty, strength, and calmness. Each male head is that of a brother and a king, each female of a .sister and a queen. Could the thought, thus expressed, be lived out, there would be nothing more to be desired. There would be unison in variety, congeniality in difference.

Coming nearer our own time, we find religion and poetry no less true in their revelations. The rude man, but just disengaged from the sod, the Adam, accuses woman to his God, and records her disgrace to their posterity. He is not ashamed to wiite that he could be drawn from heaven by one beneath him. But in the same nation, educated by time, instructed by successive prophets, we find woman in as high a position as she has ever occupied. And no figure, that has ever arisen to greet our eyes, has been received

with more fervent reverence than that of the Madonna. Heine calls her the Dame du Comptoir of the Catholic Church, and this jeer well expresses a serious truth.

And not only, this holy and significant image was worshipped by the pilgrim, and the favorite subject of the artist, but it exercised an immediate influence on the destiny of the sex. The empresses, who embraced the cross, converted sons and husbands. Whole calendars of female saints, heroic dames of chivalry, binding the emblem of faith on the heart of the best-beloved, and wasting the bloom of youth in separation and loneliness, for the sake of duties they thought it religion to assume, with innumerable forms of poesy, trace their lineage to this one. Nor, however imperfect may be the action, in our day, of the faith thus expressed, and though we can scarcely think it nearer this ideal than that of India or Greece was near their ideal, is it in vain that the truth has been recognised, that woman is not only a part of man, bone of his bone and flesh of his flesh, born that men might not be lonely, but in themselves possessors of and possessed by immortal souls, This truth undoubtedly received a greater outward stability from the belief of the church, that the earthly parent of the Saviour of souls was a woman.

The Assumption of the Virgin, as painted by sublime artists, Petrarch's Hymn to the Madonna, cannot have spoken to the world wholly without result, yet oftentimes those who had ears heard not.

Thus, the Idea of woman has not failed to be often and forcibly represented. So many instances throng on the mind, that we must stop here, lest the catalogue be swelled beyond the reader's patience.

Neither can she complain that she has not had her share of power. This, in all ranks of society, except the lowest, has been hers to the extent that vanity could crave, far beyond what wisdom would accept. In the very lowest, where man, pressed by poverty, sees in woman only the partner of toils and cares, and cannot hope, scarcely has an idea of a comfortable home, he maltreats her, often, and is less influenced by her. In all ranks, those who are amiable and uncomplaining, suffer much. They suffer long, and are kind; verily, they have their reward. But wherever man is sufficiently raised above extreme poverty, or

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brutal stupidity, to care for the comforts of the fireside, or the bloom and ornament of life, woman has always power enough, if she choose to exert it, and is usually disposed to do so in proportion to her ignorance and childish vanity. Unacquainted with the importance of life and its purposes, trained to a selfish coquetry and love of petty power, she does not look beyond the pleasure of making herself felt at the moment, and governments are shaken and commerce broken up to gratify the pique of a female favorite. The English shopkeeper's wife does not vote, but it is for her interest that the politician canvasses by the coarsest flattery. France suffers no woman on her throne, but her proud nobles kiss the dust at the feet of Pompadour and Dubarry, for such flare in the lighted foreground where a Roland would modestly aid in the closet. Spain shuts up her women in the care of duennas, and allows them no book but the Breviary ; but the ruin follows only the more surely from the worthless favorite of a worthless queen.

It is not the transient breath of poetic incense, that women want; each can receive that from a lover. It is not life-long sway; it needs but to become a coquette, a shrew, or a good cook, to be sure of that. It is not money, nor notoriety, nor the badges of authority, that men have appropriated to themselves. If demands made in their behalf lay stress on any of these particulars, those who make them have not searched deeply into the need. It is for that which at once includes all these and precludes them; which would not be forbidden power, lest there be temptation to steal and misuse it; which would not have the mind perverted by flattery from a worthiness of esteem. It is for that which is the birthright of every being capable to receive it, — the freedom, the religious, the intelligent freedom of the universe, to use its means, to learn its secret as far as nature has enabled them, with God alone for their guide and their judge.

Ye cannot believe it, men; but the only reason why women ever assume what is more appropriate to you, is because you prevent them from finding out what is fit for themselves. Were they free, were they wise fully to develop the strength and beauty of woman, they would never wish to be men, or manlike. The well-instructed moon flies not from her orbit to seize on the glories of her

partner. No; for she knows that one law rules, one heaven contains, one universe replies to them alike. It is with women as with the slave.

"Vor dem Sklaven, wenn er die Kette bricht,

Vor dem freien Menschen erzittert nicht." Tremble not before the free man, but before the slave who has chains to break.

In slavery, acknowledged slavery, women are on a par with men.

Each is a work-tool, an article of property, — no more! In perfect freedom, such as is painted in Olympus, in Swedenborg's angelic state, in the heaven where there is no marrying nor giving in marriage, each is a purified intelligence, an enfranchised soul, — no less !

Jene himmlische Gestalten
Sie fragen nicht nach Mann und Weib,

Und keine Kleider, keine Falten

Umgeben den verklärten Leib. The child who sang this was a prophetic form, expressive of the longing for a state of perfect freedom, pure love. She could not remain here, but was transplanted to another air. And it may be that the air of this earth willnever be so tempered, that such can bear it long. But, while they stay, they must bear testimony to the truth they are constituted to demand.

That an era approaches which shall approximate nearer to such a temper than any has yet done, there are many tokens, indeed so many that only a few of the most prominent can here be enumerated.

The reigns of Elizabeth of England and Isabella of Castile foreboded this era. They expressed the beginning of the new state, while they forwarded its progress. These were strong characters, and in harmony with the wants of their time. One showed that this strength did not unfit a woman for the duties of a wife and mother; the other, that it could enable her to live and die alone. Elizabeth is certainly no pleasing example. In rising above the weakness, she did not lay aside the weaknesses ascribed to her sex; but her strength must be respected now, as it was in her own time.

We may accept it as an omen for ourselves, that it was

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