this inference would commit great injustice. In nine cases out of ten it has no worse or deeper motive than love of excitement, fondness

for telling news. It proceeds from inconsideration, and the want of something more important to engage their attention. The thoughts of man are busied in other matters. He has not

time for gossip even if he had the inclination. Between regrets and self gratulation on the past, struggle for the present, and plans for the future, he has little time to look into his neighbors' affairs. But women, who are shut out from the exhaustless topics of business and politics, are under a stronger temptation to busy themselves in what is going on immediately around them. It is not malice. For let that very neighbor, whose character in a thoughtless hour they have picked in pieces, be overtaken by sickness and distress, and their hearts are the first to bleed, their hands the first to bring relief.

Women are accused of being strong in their prejudices, personal in their feelings, quick to take offence, and implacable in their resentments. Women are said never to quarrel with any discretion. When once roused they do and say things that never can be forgiven

nor forgotten. This certainly, if it be true, is an unfortunate trait of character. It is unfortunate for the world, but still more so for themselves. Imperfect as we all are, occasions of offence are often occurring, and it is very certain that if every real offence, much more every imaginary one, were resented and pursued to the utmost, there could be no peace in society. Nothing in the world is more easy than to quarrel, if people are so disposed. The most trivial things may be tortured either into neglect, or freedom or insult. So that it may generally be said, that most quarrels are not so much the consequence of any particular offence, as the manifestation of a state of mind previously existing. The wolf is always sure to discover that the lamb he has determined to devour, has been troubling the water, though he spies it below him in the stream.

This quickness and depth of feeling has a natural cause in the greater susceptibility of the female constitution to impressions of all kinds, and in the feeling of helplessness and dependence. None feel so deeply as those who cannot resist. Woman then, when she considers herself injured, has it not in her power to feel or to display the same magnan

imity that she might if she were conscious of the ability to vindicate her rights. A sense of wrong sinks deep into her soul, it rankles there, and her lively imagination clothes the perpetrator with all painful and hateful associations, which reason and religious principle cannot always dispel. Of this fact all women ought to be fully aware, and as they value their own happiness and that of society, they ought to study to moderate their feelings, and take those general and philosophical views of things, which forbid us to lay any thing too much to heart in this short and uncertain life. In judging them too, it must be remembered that this fault grows upon the same branch, and arises from the same peculiarity of temperament whence spring her brightest virtues, her capacity for strong, devoted, and unalterable attachment, and another characteristic no less essential to her happiness, the power of overlooking in those whom she loves, the most glaring faults and imperfections of character.

It is said that woman is irrationally fond of ornament, and is led by that passion into hurtful extravagance. This censure, however just it may be, must be made with discrimination. The propensity to ornament in woman

is an instinct, it is universal and unvarying. It is coeval with our race. The oldest book we have, often mentions it, and generally without disapprobation. The catacombs of Egypt are filled with the relics of ancient female ornaments. The streets of Thebes on a fine day exhibited doubtless as brilliant a spectacle as is now witnessed in Paris, London or New York. If it be an instinct, and I believe it is, it was made to be indulged, and answers some good purpose. It springs from the same principle which produces order, neatness and cleanliness in the house, which is woman's peculiar province. It is unphilosophical and unwise therefore, to banish ornament. This is not the way in which the Almighty himself has proceeded. He has not constructed this world upon the bare principle of utility. He has added beauty, or rather ornament to his works. Men do but imitate him then, in adding beauty to usefulness, when they consult the taste, the sense of beauty, which the Deity has implanted within

them.

The Deity, with his superior power and wisdom, does not ornament his works as an after thought, but he blends beauty with utility

in the original creation. No one will deny the usefulness of woman herself, and God has not poured beauty more lavishly on any of his works. There is, moreover, provision made for the gratification of this taste for the beautiful and ornamental. The earth furnishes more than a subsistence for those who cultivate it. That surplus population, which may be supported from the soil, find a being and a subsistence in ministering to the taste of the rest. Hence the fine arts, Music, Statuary and Painting. Hence the thousand innocent comforts and luxuries with which life is embellished, and which, when kept within due bounds, promote elevation of sentiment and refinement of manners. Hence Literature, Philosophy, Poetry and Eloquence. These certainly minister boundlessly to the happiness of mankind. Among the beneficial influences of the Christian Sabbath may undoubtedly be reckoned the fact, that it redeems one day in seven from the negligence and soil of labor. The cleanliness and decency of the outward person promote the moral elevation of the soul within. This taste for ornament undoubtedly has its purpose as connected with the moral discipline of mankind. But, as in all other things, the difficulty is to say where it