The importance of this change is intimated in the remarkable declaration of Jesus Christ to Nicodemus, "Except a man be born again, he cannot see the kingdom of heaven." It is essential to the possession of paradise; it constitutes the very basis of the Christian character; and to be indifferent to it is a mark of condemnation. Its present influence, and its future consequences, are so wonderful, that it becomes us to cherish an immediate and incessant solicitude upon the subject. Look upward--Almighty love "waits to be gracious"--Is it not recorded, and can it ever be forgotten, that "every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened? If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?"

III. The account of Lydia is further illustrative of the effects resulting from a divine influence upon the human heart.

The first of these effects is intimated by the statement, that "she attended unto the things which were spoken of Paul." Her spirit was exceedingly different from that of the hearers of Ezekiel: "Thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not." Lydia, on the contrary, heard to profit. She listened, reflected, and "inwardly digested," the truths of the Gospel. She heard with seriousness and with self-application. The doctrine was to her novel and interesting. The Gospel came to her, "not in word only, but also in power, and in the Holy Ghost, and in much assurance;" for she "received the word of God which she heard, not as the word of men, but, as it is in truth, the word of God," which "effectually worketh" in believers.

And is this descriptive of our views and feelings? Do we pay attention to divine instructions, and "hear so that our souls may live?" Is the word of God to us like descending manna from the skies, which we go forth with eager haste to gather for our spiritual subsistence? Whenever we repair to "the house of God," are we "more ready to hear, than to give the sacrifice of fools?" Do we dwell upon the lips of the preacher? Do we aim to remember, seek to understand, and humbly resolve to practise what is taught? Or, do we go to public worship with reluctant and hesitating steps, compelled alone by the force of habit, education, example, or terror? When arrived, do we enter with irreverence, assume a careless and familiar attitude, give the rein to our wandering thoughts, resign our bodies or our consciences to unhallowed slumber, or watch with frequent glances the slowly revolving hour that will free us from an irksome service? When retired from public engagements, do we forget God our Maker, dissipate consecrated hours, and at length lose every salutary impression amidst the cares of life, and the subordinate concerns of a moment?

It is possible you may even plead temporal anxieties and business, as an extenuation of the guilt of religious negligences, or as a sufficient ground of exemption from the claims of piety. You are forsooth too busy, too needy, too perplexed in establishing connections or conducting commercial transactions, to pay an immediate regard to the interests of the soul and eternity; and although you at present defer such considerations, you apologize for your folly by saying, it does not arise from aversion, but inconvenience. You do not deny, you only procrastinate. But who has insured your life? Who has perused for you the page of destiny, which numbers the years of your mortal existence? Who has given you any evidence, that the distant day of intentional repentance, shall be a day of health, seriousness, and leisure? Who can tell that the sun, which illumines the path of your prosperity at this period of irresolution, will not, upon the arrival of the predicted hour of penitence, shine only upon your grave? Who has given you authority to invert the order which Christ has established in the admonition, "Seek ye FIRST the kingdom of God and his righteousness?"

But we have a valuable example to cite. Go to Philippi. Learn of a woman, whose name cannot perish, though generations pass away, and the stars become extinct. Lydia was not a person of leisure; she was a "seller of purple," or cloths, which were died of a purple colour, or purple silks. [49] She had surely sufficient occupation, and yet she has no apologies at hand. She was not too much engaged to be concerned about her eternal salvation; but when the apostle of the Gentiles preaches, she must go, she must hear, she must attend. She was "diligent in business," but this did not preclude her being "fervent in spirit." As a seller of purple she could only have become rich--the acmè, indeed, and summit of human wishes, but a miserable barter for real and everlasting happiness; as a hearer of Paul, she might and did become "wise to salvation."

Every thing is beautiful in its season. We must not wander from our proper business under pretence of religion, nor must we neglect religion upon a plea of business. Religion does not require a relinquishment of our calling and station in society, but no civil engagements can justify a disregard of religion. We may sell our purple--but we must also attend to the instructions of the ministry and the word of God. If we imitate Lydia in diligence, let us not forget to imitate her in piety. It is vain and wicked to aver, that, the concerns of this world and those of another interfere; because an ardent religion is not only compatible with worldly occupations, but promotes both their purity and integrity, if it do not secure their success.

Another effect of divine influence upon the heart of Lydia, and essentially connected with her reception of the great principles of Christianity, was an immediate attention to the ordinance of baptism. "She was baptized and her household." In the true spirit of that apostle from whose lips she received the truth of heaven, and by whom she was directed to "the Lamb of God that taketh away the sin of the world," "she conferred not with flesh, and blood." With a promptitude which was at once expressive of the sincerity of her faith and the zeal of her mind, she did not hesitate to observe the baptismal institution of her Lord and Saviour. What were to her the wonder of ignorant spectators--the ridicule of her fellow-traders--the reflections of her heathen neighbours--when balanced against the approbation of God and her own conscience? She had "bought the truth," and would not sell it--she had found "the pearl of great price," and went and sacrificed every temporal consideration for it--she had "found the Messiah," and was resolved to follow his foot-steps whithersoever they conducted her. She did not dispute or hesitate, but she obeyed. May the bright example of Lydia stimulate us to a similar conduct!

In the primitive times it is obvious that whoever received the Gospel was baptized in the name of Christ, and to express a resolution to adhere to him. And this obedience is a part of that decision of character which should distinguish the genuine disciple of Christ. He demands it as a proof of love, and by virtue of his supreme authority in the church. The command to be baptized is, in the New Testament, usually connected with the exhortation to repent, because this is the order of things which the Son of God has established, and the most convincing evidence that we have voluntarily devoted ourselves to his service. Baptism was significant of a burial and resurrection with Christ, of being regenerated by his Spirit, renewed by his influence, and separated from all the unholy principles of a depraved nature, and from the sinful practices of a corrupt world. The abundant use of water in this institution was considered as illustrative of the purifying influences of the Holy Spirit, of his miraculous descent on the day of Pentecost, and of the overwhelming sufferings of the crucifixion. The precursor of our Lord predicted Christ as coming to "baptize them with the Holy Ghost and with fire." John immersed our Saviour himself in the river Jordan; when, as he "went up straightway out of the water," he beheld the "heavens opened unto him," saw the descending Spirit of God like a dove, "lighting upon him," and heard a voice saying, "This is my beloved Son, in whom I am well pleased." Viewing in awful perspective the tragical scenes of his life, which were to terminate in the more tragical sufferings of his last hour, he exclaimed, "I have a baptism to be baptized with, and how am I straitened till it be accomplished!"

Happily, Lydia was not alone in her public profession of religion. She had the satisfaction of seeing her household introduced by baptism into the church of Christ. We are not informed either of their number, sex, or age. The circumstances of the case seem most naturally to point out her servants or adult children, to whom, as in the instance of the jailer, the word of the Lord might be addressed. She no doubt felt extreme solicitude for their spiritual interests, and from the moment of her own conversion would give them every opportunity of attending the apostolic instruction. To have witnessed in them the kindlings of divine love, the workings of genuine penitence, the dawnings of true religion, must have afforded her the richest pleasure, in comparison with which all the accumulations of trade and commerce dwindled into perfect insignificance.

But let us inquire whether we resemble Lydia. Do we monopolize the hopes of salvation and the cup of spiritual blessing? or are we active distributors of the heavenly bounty? What do we feel for our families, our children, our domestics, our dependants, our friends and connections? What have we done for them? They need instruction--they possess souls to be saved, or lost--they are responsible creatures--they are given us in charge by providence, and will finally meet us at the tribunal of God. Should it not awaken alarm to be accessary in any degree to their destruction by negligence, if not by compulsion or by bad example? Is it not worthy of a holy ambition to become instrumental to their eternal welfare? Do you lead them to the domestic altar? Do you watch over their conduct with a vigilant and paternal eye? Do you guide them to the house of God?--To show them the path to heaven--to be instrumental in lodging one important sentiment in their minds--to sow, if but a single grain, that may vegetate and rise into a tree of holiness, is incalculably more satisfactory and more honourable than to obtain the victories of an Alexander, or the riches of a Croesus. O, let us never remain content with a solitary religion; but aim, like Lydia, to multiply our satisfactions, and in the spirit of an exalted charity, to distribute happiness in the earth! "None of us liveth to himself, and no man (as a Christian,) dieth to himself."

A third and most visible effect of Lydia's conversion, was an affectionate regard to the servants of Christ. With the zeal of a new convert and the generosity of a genuine Christian, she invited Paul and the companions of his labours to "come into her house and abide there." She thus proved herself "a lover of hospitality, a lover of good men;" which although it be one of the appropriate characteristics of "a bishop," or spiritual overseer and pastor, enters into the very elements of a religious character in every station. We are exhorted "to do good to all men, especially to them that are of the household of faith:" and Jesus Christ has represented love to the brethren as an indication of discipleship.

The invitation of Lydia was not cold and formal. She did not merely pass the compliment of asking these holy guests to her board, but solicited it as a favour, and with an unusual degree of importunity. She entreated--she "constrained" them. Her plea was modest, but so expressed as to be irresistible. They could not deny her request when put upon this basis: "If ye have judged me to be faithful to the Lord, come into my house."

Gratitude was undoubtedly a principal occasion of this urgency. She had received through their instrumentality the best gift of Heaven. The eyes of her understanding had been enlightened--the affections of her heart had been excited and sanctified to a noble purpose. They had proclaimed to her with surprising effect, "Jesus and the resurrection;" and, although she had been a devout proselyte of the Jewish religion, she would not, humanly speaking but for them, have become acquainted with the Christian, of which the former was only a pre-figurative shadow. They had unlocked the door of wisdom, and put her in possession of the ample treasures of truth; they had taught her the evil of sin, and shown her "the Lord our righteousness;" they had dispersed her doubts, dispelled her fears, removed her darkness, satisfied her inquiries, and conducted her to "the light of the world," new risen upon benighted nations, and whose blessed radiance was already diffused in every direction. Lydia was anxious to repay these benefits, or rather to testify her overwhelming sense of their immensity. What could she do but invite them home? They were "strangers," amongst senseless idolaters and persecuting foes, and she "took them in," conscious of having incurred an obligation which she could but imperfectly discharge. And have we cherished similar sentiments? Have we revered and ministered to the servants of our Lord? Have we supplied their necessities--cherished their persons--guarded their reputation? Have we thus "rendered honour to whom honour is due"--esteeming them very highly in love for their work's sake--and having made "partakers of their spiritual things," considered it our "duty to minister unto them in carnal things?" Respect for the truth itself ought to generate a suitable predilection for such as faithfully dispense it. We should value the "earthen vessels" for the sake of "the heavenly treasure" they contain. If in any instances the professed ministers of the Gospel act inconsistently with their character, a mind like that of Lydia, would not become dissatisfied with the truth itself, nor hastily utter extravagant censure. We have known persons take an apparent pleasure in detailing the faults of persons eminent either for character, or for official situation. They have betrayed, by their triumphant air, significant inuendoes, or needless circumstantiality, a secret and criminal gratification, whilst loudly protesting their sorrow. But a sincere piety, which sympathises with all the adversities and prosperities of the Christian cause, and knows the general and especially the personal consequences of such deplorable inconsistencies, will commiserate, and weep, and pray.

The importunity of Lydia was no less honorable to Paul and his coadjutors than to herself. It proves their delicacy and consideration. They felt unwilling to accept her hospitality, lest it should prove burdensome or troublesome. These were not men to take advantage of the impressions they produced, and to gain a subsistence by art and fraudulence. They knew how to use prosperity, and how to sustain adversity, how to "abound, and to suffer want." They were not ashamed of poverty, nor afraid of labour. Hardship, imprisonments, scourgings, and even death, had lost their terrors; and on every occasion they were solicitous of evincing a disinterestedness of spirit that might compel their bitterest enemies to attest the purity of their motives. Hence Paul could appeal to the elders of the Ephesian church, "I have coveted no man's silver, or gold, or apparel. Yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me;" and to the Corinthian believers, "what is my reward then? Verily, that when I preach the gospel, I may make the gospel of Christ without charge; that I abuse not my power in the gospel." His language to the Thessalonians is still more remarkable: "We did not eat any man's bread for nought; but wrought with labour and travel night and day that we might not be chargeable to any of you."

Lydia might probably be influenced in making this request by another consideration. She expected great advantage from more familiar intercourse with her guests. In the social hour--at the friendly table--in the retirement of home--she could propose inquiries, which such a man as Paul would be happy to hear, and ready to answer. He who could thus address the saints at Rome--I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you, by the mutual faith both of you and me--"must have proved an interesting companion to so pious and inquisitive a woman." She would receive him as a father and honour him as an apostle. Happy, thrice happy for us, when we make a proper selection of our bosom friends, and improve the hours of social intercourse to the purposes of spiritual improvement! Nothing is more advantageous than reciprocal communication; it elicits truth, corrects mistake, improves character, conduces to happiness, animates to diligence, and gives anew impulse to our moral energies. "Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it; and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him. Then shall ye return and discern between the righteous and the wicked; between him that serveth God and him that serveth him not."

In reviewing this history, we cannot help regreting the specimen it affords of the paucity of real Christians. The whole city of Philippi furnished only Lydia, the jailer, and a few others, who attended to the preaching of Paul. Immersed in business, devoted to superstition, or depraved by sensuality, the glad tidings of salvation were despised or disregarded. They had neither eyes to see, ears to hear, nor hearts to feel. The God of this world blinded them, that they did not believe. There was not even a Jewish synagogue in Philippi--not one altar erected to the true God--and only a small retreat by the river-side, to which a few female inquirers resorted unnoticed or abhorred. Such is the world in miniature! In reviewing the long track of ages, we can observe but here and there a traveller along the road to Zion. The "narrow way" appears an unfrequented path, while thousands and myriads crowd the "broad road that leadeth to destruction." The page of history is not adorned with the names of saints, but, blessed be God, they are recorded in Scripture, and will shine forever in the annals of eternity.

The subject, however, presents another aspect. Lydia was the first convert to the Christian faith in EUROPE! In her heart was deposited the first seed that was sown in this new field of labour, in which so rich and extensive a harvest has since sprung up. It was then, indeed, according to the parabolical representations of Christ, but as "a grain of mustard seed," which is the "least of all seeds;" but what a plant has it since become, striking deep its roots, and waving wide its branches, so that the nations recline beneath its refreshing shade, and feel the healing virtue of its sacred leaves! At that distant period, while Asia was under spiritual culture, Europe presented nothing to the eye but an outstretched wilderness of desolation--ignorance spread over her fairest regions "gross darkness," and the very "shadow of death"--and superstition reigned upon his gloomy throne with triumphant and universal dominion. The particular state of Britain may be inferred from the general condition of the world; but if any difference existed, there is reason to suppose, from its peculiar disadvantages and insular situation, that a blacker midnight enveloped this region, than spread over the more civilized provinces of the Roman empire. There was, indeed, no nation in which the grossest practices of idolatry did not prevail, and where human nature did not appear in a state of awful degeneracy. Their very reason was folly; their very religion impiety. Let us, then, be unceasingly grateful to that providence, which has not only sent the gospel to Europe, but has caused the light to shine with peculiar glory in this favoured land, which, at its first promulgation, was in a state of singular depravity; fixed, so to speak, in the very meridian of the benighted hemisphere.

Britain has now emerged into day; and has not only caught the rising beam of mercy, but is becoming the very centre of illumination to every kindred and people of the globe. The different orders of Christians engaged in missionary under-takings--Moravian, Baptist, Independent, and Church Societies, ought to be mentioned with distinguished approbation, and hailed as FELLOW LABOURERS in the vineyard. May they ever co-operate and not control each other! May they be one in spirit, though diverse in operation! May they unite their respective energies in one common cause, while bigotry retires abashed from the glory of such a scene!

Above all, "the United Kingdoms may fairly claim, what has been freely and cheerfully accorded by foreign nations, the honor of giving birth to an institution, (the British and Foreign Bible Society,) the most efficacious ever devised, for diffusing that knowledge which was given to make men wise unto salvation.

"But although the approbation so generally bestowed on the British and Foreign Bible Society, may be received as a gratifying homage to the simplicity, purity, benevolence, and importance of its design, it is not to the praise of men, but to the improvement of their moral and religious state, that the Society aspires. Acting under the influence of an ardent desire to promote the glory of God, and adopting the spirit of the apostolic injunction, 'As we have opportunity let us do good unto all men, especially to those who are of the household of faith;' its object is to administer comfort to the afflicted, and rest to the weary and heavy-laden; to dispense the bread and water of life to those who hunger and thirst after righteousness; to feed the flock of Christ at home and abroad; and to impart to those who sit in darkness the cheering rays of the Sun of Righteousness.

"The theatre on which the Society displays its operations, is that of the whole world. Considering all the races of men as children of one common Father, who 'maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust;' and who wills 'that all men should come to the knowledge of the truth;' the British and Foreign Bible Society offers the records of eternal life to the bond and the free, to Heathens and Christians,--in the earnest hope that they may become a lamp unto the feet, and a light unto the paths of those who now receive them, and of generations yet unborn.

"To support the character which the British and Foreign Bible Society has assumed, to realize the hopes which it has excited, to foster and enlarge the zeal which it has inspired, are obligations of no common magnitude, and which cannot be discharged without correspondent exertions. 'As a city that is set on a hill cannot be hid,' the eyes of nations look up to it with expectation. Immense portions of the globe, now the domains of idolatry and superstition; regions where the light of Christianity once shone, but is now dim or extinguished; and countries where the heavenly manna is so scarce, that thousands live and die without the means of tasting it,--point out the existing claims on the benevolence of the Society.

"To supply these wants, fill up these voids, and display the light of revelation amidst the realms of darkness, will long require a continuance of that support which the British and Foreign Bible Society has derived from the public piety and liberality, and perhaps the persevering efforts of succeeding generations. Let us not, however, be weary in well doing; 'for in due season we shall reap, if we faint not.'

"Whatever may be the extent of the existing or increasing claims on the British and Foreign Bible Society, it has ample encouragement to proceed in its sacred duty of disseminating the Word of Life.

"'I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight.'

"These are the words of the Almighty himself. Let the British and Foreign Bible Society, uniting its prayers with those that are daily offered up at home and abroad for the blessing of God on its proceedings, humbly hope that it may become the instrument of his providence, for accomplishing his gracious promises; and that, by means of the Scriptures distributed through its exertions, or by its influence and encouragement, nations now ignorant of the true, God, may learn 'to draw water from the wells of salvation.' The prospect is animating, the object holy, its accomplishment glorious; for the prospective efforts of the Society are directed to a consummation, (whether attainable by them or not, is only known to Him who knoweth all things,) when all the ends of the earth, adopting the language of inspiration, shall unite their voices in the sublime strains of heavenly adoration: 'Blessing and honour, and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever: Hallelujah! for the Lord God Omnipotent reigneth!"' [50]

Essay on What Christianity Has Done for Women

Our knowledge of the ancient Egyptians is extremely limited, being derived from the Greek writers, whose accounts are often contradictory. Their testimony, however, is sufficiently precise respecting the prevalence of domestic servitude. The Egyptians were a people remarkable for jealousy, which was carried to such an extreme, that after the death of their wives, they even entertained apprehensions respecting the embalmers. [51] Having decreed it to be indecent in women to go abroad without shoes, they deprived them of the means of wearing them, by threatening with death any one who should make shoes for a woman. They were forbidden music, probably with a view of preventing their possessing so dangerous an attraction as that of an elegant accomplishment.

With regard to the Celtic nations, it is true, that the Romans were surprised at the degree of estimation in which these barbarous tribes held their women, and the privileges which they conceded to them; and it must be admitted that certain stern virtues characterized those who were addicted to military achievements, resulting partly from their incessant occupation as warriors, and partly from some indefinite but splendid ideas of fame and glory. Seduction and adultery were vices of rare occurrence; the bridegroom bestowed a dowery upon the bride, consisting of flocks, a horse ready bridled and saddled, a shield, a lance, and a sword; [52] and they were often stimulated by their presence and excitement in their warlike expeditions. But though generally contented with one wife, the nobles were allowed a plurality, either for pleasure or show; the labours of the field, as well as domestic toil, devolved on the women; which, though practised in very ancient times, even by females of the most exalted rank, evidently originated in the general impression of their inferiority in the scale of existence. Their great Odin, or Odinus, excluded from his paradise all who did not by some violent death follow their deceased husbands; and in time they were so degraded, that by an old Saxon law, he that hurt or killed a woman was to pay only half the fine exacted for injuring or killing a man. But the argument in favour of Christianity, as assigning women their proper place in society, is corroborated by observing the extremes of oppression and adulation, to which the Scandinavian nations alternately veered. While polygamy and infanticide prevailed, the practice of raising into heroines, prophetesses, and goddesses, some of their women, was no less indicative of a very imperfect sense of the true character of the female sex. [53] The public and domestic life of the Greeks exhibit unquestionable evidences of barbarity in the treatment of women. Homer, and all their subsequent writers, show that they were subjected to those restrictions, which infallibly indicate their being regarded only as the property of men, to be disposed of according to their will. Hence they were bought and sold, made to perform the most menial offices, and exposed to all the miseries and degradation of concubinage. The daughters, even of persons of distinction, were married without any consultation of their wishes, to men whom, frequently, they had never seen, and at the early age of fourteen or fifteen; previous to which period, the Athenian females were kept in a state of as great seclusion as possible. Their study was dress; and slaves, their mothers excepted, were their only companions. The duties of a good wife were, in the opinion of the wisest of the Greeks, comprised in going abroad to expose herself as little as possible to strangers, taking care of what her husband acquired, superintending the younger children, and maintaining a perpetual vigilance over the adult daughters. After marriage, some time elapsed before they ventured to speak to their husbands, or the latter entered into conversation with them. At no time were wives intrusted with any knowledge of their husbands' affairs, much less was their opinion or advice solicited; and they were totally excluded from mixed society. One of the most excellent of the Athenians admitted, there were few friends with whom, he conversed so seldom as with his wife. [54]

Solon, in his laws, is silent with regard to the education of girls, though he gave very precise regulations for that of boys. That legislator imagined that women were not sufficiently secluded, and therefore directed that they should not go abroad in the daytime, except it were in full dress; or at night, but with torches and in a chariot. He prohibited their taking eatables out of the houses of their husbands of more value than an obolus, or carrying a basket more than a cubit in length. [55] The Athenians had previously possessed the power of selling their children and sisters; and even Solon allowed fathers, brothers, and guardians, this right, if their daughters, sisters, and wards, had lost their innocence. From various enactments, it appears that adultery was extremely common, and female modesty could not be preserved even by legislative restraint. Most of the Greeks, and even their philosophers, concurred with the Eastern nations in general in associating with courtesans; who were, indeed, honoured with the highest distinctions. The Corinthians ascribed their deliverance, and that of the rest of Greece, from the power of Xerxes, to the intercession of the priestess of Venus, and the protection of the goddess. At all the festivals of Venus, the people applied to the courtesans as the most efficacious intercessors; and Solon deemed it advantageous to Athens, to introduce the worship of that goddess, and to constitute them her priestesses. In the age of Pericles, and still more afterward, prostitution, thus yoked with superstition, and sanctioned by its solemnities, produced the most baneful effects upon public morals. From idolatrous temples, the great reservoirs of pollution, a thousand streams poured into every condition of life, and rolling over the whole of this cultivated region, deposited the black sediment of impurity upon the once polished surface of society, despoiling its beauty, discolouring its character, and ruining its glory.

The Athenians did not hesitate to take their wives and daughters to visit the notorious Aspasia in the house of Pericles, though she was the teacher of intrigue, and the destroyer of morals. The most celebrated men lived in celibacy, only to secure the better opportunities of practising vice, which however did not conceal her hideous deformity in the shades, but stalked forth at noonday, emblazoned by the eloquence of a Demosthenes, and enriched by treasuries of opulence.

In many respects the Spartans differed from the other Greeks in their treatment of the female sex. The women were as shamefully exposed as those of the other states were secluded; being introduced to all the exercises of the public gymnasium at an early age, no less than the other sex, and taught the most shameless practices. The laws of Lycurgus were in many instances utterly subversive of morality, and too outrageous for citation. The depravity of the sex was extreme even at an early period, and Xenophon, Plutarch, and Aristotle, impute to this cause the ultimate subversion of the Spartan state.

The Romans differed materially from the Greeks and the oriental nations in one point with regard to their treatment of women; namely, in never keeping them in a state of seclusion from the society of men: but the husbands were very incommunicative: and it seems at least to have been an understood, if not a written law, that they should avoid all inquisitiveness, and speak only in the presence of their husbands. In the second Punic war, the Oppian law prohibited the women, from riding in carriages and wearing certain articles of dress; which was, however, afterward repealed. The ancient laws considered children as slaves, and women as children who ought to remain in a state of perpetual tutelage. According to the laws of Romulus and Numa, a husband's authority over his wife was equal to that of a father over his children, excepting only that he could not sell her. The wife was stated to be in servitude, though she had in name the rights of a Roman citizen. From the moment of her marriage she was looked upon as the daughter of her husband and heir of his property, if he had no children; otherwise she was considered as his sister, and shared an equal portion with the children. Wives had no right to make wills, nor durst they prefer complaints against their husbands; and the power of the latter over them was as unrestricted as that which they possessed over their children: in fact, the husband could even put his wife to death, not only for gross immoralities, but for excess in wine. [56]

Considerable changes took place in the laws after the period of the destruction of Carthage, some of which allowed greater privileges to females; but as divorces became more frequent, crimes multiplied. In the latter periods of the republic women had the principal share in public plots and private assassinations, and practised the worst of sins with the most barefaced audacity.

The morals of women are indicative of the state of society in general, and of the estimation in which they are held in particular. If the other sex treat them as slaves, they will become servile and contemptible, a certain degree of self-respect being essential to the preservation of real dignity of character. The way to render human beings of any class despicable is to undervalue them; for disesteem will superinduce degeneracy. If this be the case, then the state of women in any age or country is a criterion of public opinion, since the vices of their lives indicate their condition; upon which principle, Greece and Rome exhibit wretched specimens of female degradation.

But there is one circumstance in the history of the Romans which must not be wholly overlooked. Their conduct was marked by capriciousness. Though the usual treatment of their women resembled that of other Pagan nations in barbarity, like some of them, too, they frequently rendered them extraordinary honours. On some occasions they even transferred to their principal slaves the right of chastising their wives; and yet, on others they paid them distinguished deference: as in the case of vestals, and the privileges conceded to them after the negotiation between the Romans and Sabines. Various individual exceptions to a barbarous usage might be adduced; sufficient, however, only to evince the general debasement of the female sex, and the total absence of all fixed principles of moral action in unchristianized man.

II. Next to the nations of antiquity, the state of women in SAVAGE, SUPERSTITIOUS, AND MAHOMETAN COUNTRIES, comes under review.

In treating this part of the subject, it will be necessary to make a rapid circumnavigation of the globe, touching at least at the most remarkable places.

Europe.

GREENLAND. The situation of females in this country might well justify the exclamation of an ancient philosopher, who thanked God that he was born a man and not a woman. The only employment of girls, till their fourteenth year, is singing, dancing, amusements, attending on children, and fetching water; [57] after which they are taught, by their mothers, to sew, cook, tan the skins of animals, construct houses, and navigate boats. It is common for the men to stand by as idle spectators, while the women are carrying the heaviest materials for building; the former never attempting to do any thing but the carpenter's work. Parents frequently betroth their daughters in infancy, and never consult their wishes respecting marriage; if no previous pledge be given, they are disposed of to the first suiter that chances to make the application. From their twentieth year, the usual period of marriage, the lives of the women, says Cranz, are a continued series of hardships and misery. The occupations of the men solely consist in hunting and fishing; but so far from giving themselves the trouble to carry home the fish they have caught, they would think themselves eternally disgraced by such a condescension.

The Greenlanders have two kinds of boats, adapted to procure subsistence. One of them is the great woman's boat called the umiak, from twelve to eighteen yards in length, and four or five in width. These boats are rowed by four women, and steered by a fifth, without any assistance from the men, excepting in cases of emergency. If the coast will not allow them to pass, six or eight women take the boat upon their heads, and carry it over land to a navigable place.

Mothers-in-law are absolute mistresses in the houses of their married sons, who frequently ill-treat them; and the poor women are sometimes obliged to live with quarrelsome favourites, and may be corrected or divorced at pleasure. Widows who have no friends, are commonly robbed of a considerable portion of their property by those who come to sympathize with them by an affected condolence; and can obtain no redress,--on the contrary, they are obliged to conciliate their kindness by the utmost obsequiousness. After a precarious subsistence in different families, and being driven from one hut to another, they are suffered to expire without help or notice. When widows have grown-up sons, their condition is much superior to that in which they formerly lived with their husbands. When aged women pretend to practise, or are suspected of witchcraft--if the wife or child of a Greenlander happen to die--if his fowling piece miss fire, or his arrow the mark at which it was shot--the supposed sorceress is instantly stoned, thrown into the sea, or cut in pieces by the angekoks or male magicians. There have even been instances of sons killing their mothers, and brothers their sisters. The infirmities of age expose women to violent deaths, being sometimes with their own consent, and sometimes forcibly, interred alive by their own offspring.

RUSSIA. Over this extensive empire, including sixteen different nations, the condition of women is such as equally to evince the degraded character of the men. Among the Siberians, an opinion is entertained that they are impure beings, and odious to the gods; in consequence of which, they are not permitted to approach the sacred fire, or the places of sacrifice. In the eastern islands, in particular, there exists tribes to whom the nuptial ceremony is unknown; and in cases where the daughters are purchased by goods, money, or services, their fathers never consult their children, and their husbands treat them as slaves or beasts of burden. In Siberia, conjugal fidelity is bartered for gain, or sacrificed at the shrine of imaginary hospitality. The sale of their wives is by no means uncommon, for a little train oil, or other paltry considerations. To this the women offer no objection, and at an advanced age frequently seek younger wives for their husbands, and devote themselves to domestic drudgery. [58] The same degrading facts apply to the Tungusians and other tribes. In some respects the Kamtschadales differ from the rest, but the extreme debasement arising from their libidinous brutality must not be described, and can scarcely be credited. [59]

Among all the Slavon nations of Europe, wives and daughters have ever been kept in a state of exclusion. Brides are purchased, and instantly become slaves. Formerly sons were compelled by blows to marry, and daughters dragged by their hair to the altars; and the paternal authority is still unbounded. The lower classes are doomed to incessant labour, and are obliged to submit to the utmost indignities. [60]

The picture of Russian manners varies little with reference to the prince or the peasant.... They are all, high and low, rich and poor, alike servile to superiors; haughty and cruel to their dependants, ignorant, superstitions, cunning, brutal, barbarous, dirty, mean. The emperor canes the first of his grandees; princes and nobles cane their slaves; and the slaves their wives and daughters. [61]

ITALY AND SPAIN. These two countries may be classed together, because the condition of the female sex is very similar in both: the education of woman is totally neglected, and they are not ashamed of committing the grossest blunders in common conversation. Such is their situation that they cannot intermeddle with the concerns of their husbands, without exciting their jealousy. Girls are in early years left to the care of servants who are both ill educated and immoral; the same may be said of their mothers, whose conversation and public conduct tend to perfect the growth of licentiousness in their uncultivated children.

PORTUGAL. Young women in this kingdom are not instructed in any thing truly useful or ornamental; and even those who belong to respectable families, are often ignorant of reading and writing. Parents keep their daughters in the most rigid confinement, frequently not allowing them even to go abroad to church to hear mass, and never unattended. They are secluded from all young persons of the other sex, who are not permitted to visit families where there are unmarried females. The consequence of this austerity is an extended system of intrigue, for the purpose of evading all this circumspection--by which means they are full of cunning and deceit.

TURKEY. Women, in Constantinople, are confined in seraglios for life, or shut up in their apartments. They are not permitted to appear in public without a vail, and can only obtain their freedom by devoting themselves to prostitution.

"The slave market," says Mr. Thornton, "is a quadrangle, surrounded by a covered gallery, and ranges of small and separate apartments. The manner of purchasing slaves is described in the plain and unaffected narrative of a German merchant, which, as I have been able to ascertain its general authenticity, may be relied on as correct in this particular. He arrived at Kaffa, in the Crimea, which was formerly the principal mart of slaves; and hearing that an Armenian had a Georgian and two Circassian girls to dispose of, feigned an intention of purchasing them, in order to gratify his curiosity, and to ascertain the mode of conducting such bargains. A Circassian maiden, eighteen years old, was the first who presented herself; she was well dressed, and her face was covered with a vail. She advanced towards the German, bowed down, and kissed his hand: by order of her master, she walked backwards and forwards in the chamber to show her shape, and the easiness of her gait and carriage: her foot was small, and her gesture agreeable. When she took off her vail, she displayed a bust of the most attractive beauty. She rubbed her cheeks with a wet napkin, to prove that she had not used art to heighten her complexion; and she opened her inviting lips, to show a regular set of teeth of pearly whiteness. The German was permitted to feel her pulse, that he might be convinced of the good state of her health and constitution. She was then ordered to retire, while the merchants deliberated upon the bargain. The price of this beautiful girl was four thousand piastres, [equal to four thousand five hundred florins of Vienna."] [62]

GREECE. The condition of females, in Modern Greece, may be inferred from an anecdote or two related by Lieutenant Collins. He and his friends were approaching Macri, on the coast of Asia Minor. "Encouraged to proceed," he remarks, "we approached the second groupe, which we passed in a similar manner; but some woman, who were near them, appeared to fly at our approach, and view us at a distance with astonishment and fear. But no sooner had we advanced, than, as with general consent, they all caught their children in their arms, and with the fears of a mother apprehensive for the safety of a beloved child, flew to their houses, and shut themselves in, and we saw no more of them till our return.

"Our company during dinner consisted of Greeks only--it was served up by the women, attended by one of her children, who with all the family appeared in an abject state; for on offering her a little of the wine, which they so kindly furnished us with, she shrunk back, with an expression of surprise at our condescension, which excited ours also; and the man understanding a little Italian, we inquired the reason; 'Such,' says he, is the inferiority and oppression we labour under, that it is in general thought too great honour for a Turk to present a person of this description with, any token of respect, and forward in her to accept it, which is the reason of her timidity, in not accepting the wine from you.'" [63]

In Greece, the women are closely confined at home; they do not even appear at church till they are married. The female slaves are not Greeks, but such as are either taken in war or stolen by the Tartars from Russia, Circassia, or Georgia. Many thousands were formerly taken in the Morea, but most of them have been redeemed by the charitable contributions of the Christians, or ransomed by their own relations. The fine slaves that wait upon great ladies, are bought at the age of eight or nine years, and educated with great care to accomplish them in singing, dancing, embroidery, &c. They are commonly Circassian, and their patron rarely ever sells them, but if they grow weary of them, they either present them to a friend, or give them their freedom.

Asia.

TARTARY. This immense country, in its utmost limits, reaches from the Eastern Ocean to the Caspian Sea; and from Corea, China, Thibet, Hindoostan, and Persia, to Russia, and Siberia; including a space of three thousand six hundred miles in length, and nine hundred and sixty in width, and comprehending all the middle region of Asia. Its two great divisions are into Eastern and Western; the former chiefly belongs to the emperor of China, the latter to Russia.

The Mahometan Tartars are continually waging war against their neighbours for the purpose of procuring slaves. When they cannot obtain adults, they steal children to sell, and even make no scruple of selling their own, especially daughters. In case of any disgust, their wives share a similar fate. Among the pagan Tartars incestuous practices are prevalent, and their wives are generally dismissed at, or previous to, the age of forty. The mothers of sultans, among the Crim Tartars, neither eat with their sons, nor sit in their presence. They are, in fact, the slaves of their caprice, often ill-treated by them, and sometimes even put to death. [64]

The Calmucks are considered as remarkably lenient in their conduct to the women: but fathers dispose of their daughters without their consent, and even antecedently to their birth. Their chiefs and princes have, besides, large harems or seraglios where domestic rivalship imbitters existence. They are, moreover, regarded in general as servants, and infidelity is compensated by a trifling offering to their mercenary rapacity.

The Georgians and Circassians are celebrated for their surpassing beauty, and their young women are brought up to some industrious habits. The daughters of slaves receive a similar education, and are sold according to their beauty, at from twenty to a hundred pounds each, or upwards. They consider all their children in the light of property, exposing them to sale as they would their cattle, and too often obtain large sums from the agents of despotism and depravity.

CHINA. In this, and almost all the countries of Southern Asia, the condition of women is truly deplorable. Forced marriages and sales are universal, and the Chinese are so excessively jealous, that they do not permit their wives to receive any visitors of the other sex, and transport them from place to place in vehicles secured by iron bars. Their concubines are not only treated with the most degrading inhumanity, but are slaves to the wives, who never fail to sway a despotic sceptre; they are besides liable at any time to be sold. The children of concubines are regarded as the offspring of the legitimate wife; hence they manifest no affection for their real mothers, but often treat them with the most marked disrespect. The laws of China and Siam allow the lawful wives and sons, after the death of their husbands and fathers, to exclude concubines and their children from all share in the property of the deceased, and to dispose of their persons by public or private sale.

The wives of people of rank are always confined to their apartments from motives of jealousy; those of a middle class are a kind of upper servants deprived of liberty; and the wives of the lower orders are mere domestic drudges. The handsomest women are usually purchased for the courts and principal mandarins.

"We can readily," says a respectable writer, "give credit to the custom of a landlord taking the wife of a ryat or peasant, as a pledge for rent, and keeping her till the debt is discharged (in the kingdom of Nepaul;) since we know, on the best authority, that their wise polished neighbours, the Chinese, have found it necessary to enact a prohibitory statute against lending wives and daughters on hire." [65]

Another writer observes, "Since the philosophical inquiry into the condition of the weaker sex, in the different stages of society, published by Millar, [66] it has been universally considered as an infallible criterion of barbarous society, to find the women in a state of great degradation. Scarcely among savages themselves is the condition of women more wretched and humiliating than among the Chinese. A very striking picture of the slavery and oppression to which they are doomed, but too long for insertion in this place, is drawn by M. Vanbraam. [67] Mr. Barrow informs us, that among the rich, the women are imprisoned slaves; among the poor, drudges; 'many being,' says he, 'compelled to work with an infant upon the back, while the husband, in all probability, is gaming,--I have frequently seen women,' he adds, 'assisting to drag a sort of light plough, and the harrow. The easier task, that of directing the machine, is left to the husband.' [68] The Chinese value their daughters so little, that when they have more children than they can easily maintain, they hire the midwives to stifle the females in a basin of water as soon as they are born.' [69] Nothing can exceed the contempt towards women which the maxims of the most celebrated of their lawgivers express. 'It is very difficult,' said Confucius himself, 'to govern women and servants; for if you treat them with gentleness and familiarity, they lose all respect; if with rigour, you will have continual disturbance.'

"Women are debarred almost entirely from the rights of property; and they never inherit. Among the worst savage nations, their daughters are sold to their husbands, and are received and treated as slaves. [70] When society has made a little progress, the purchase-money is received only as a present, and the wife, nominally at least, is not received as a slave. Among the Chinese, the daughter, with whom no dowry is given, it uniformly exchanged for a present; and so little is the transaction, even on a purchase, disguised, that Mr. Barrow has no scruple to say, 'the daughters may be said to be invariably sold.' [71] He assures us, that 'it is even a common practice among the Chinese to sell their daughters, that they may he brought up as prostitutes.'" [72] [73]

BIRMAN EMPIRE. This extensive dominion comprehends the state of Pegu, Ava, Arracan, and Siam. Women are not secluded from the society of men, but they are held in great contempt. Their evidence is undervalued in judicial proceedings. The lower classes sell their women to strangers, who do not, however, seem to feel themselves degraded. In Pegu, Siam, Cochin China, and other districts, adultery is regarded as honourable. Herodotus mentions a people called Gendanes, where the debasement of the female character is such, that their misconduct is an occasion of boasting and a source of distinction.

HINDOOSTAN. The following extracts, from the letters of the Baptist missionaries, in India, will speak volumes, and might, if it were necessary, be corroborated by a thousand similar citations.

At an early period of the Baptist mission to India, Dr. Carey communicated the following interesting account to a friend:--"As the burning of women with their husbands is one of the most singular and striking customs of this people, and also very ancient, as you will see by the Reek Bede, which contains a law relating to it, I shall begin with this. Having just read a Shanscrit book, called Soordhee Sungraha, which is a collection of laws from the various Shasters, arranged under their proper heads, I shall give you an extract from it, omitting some sentences, which are mere verbal repetitions. Otherwise, the translation may be depended on as exact. The words prefixed to some of the sentences are the names of the original books from which the extracts are made.

"Angeera. After the husband's death, the virtuous wife who burns herself with him, [74] is like an Asoondhatee, [75] and will go to bliss.--If she be within one day's journey of the place where he dies, and indeed virtuous, the burning of his corpse shall be deferred one day for her arrival.

"Brahma Pooran. If the husband die in another country, the virtuous wife shall take any of his effects; for instance, a sandal, and binding it on her thigh, shall enter the fire with it. [76]

"Reek, Bede. If a wife thus burn with her husband, it is not suicide; and her relations shall observe three days' uncleanness for her; after which her Shraddha [77] must he properly performed.--If she cannot come to the place, or does not receive an account of her husband's death, she shall wait the appointed ten days of uncleanness, [78] and may afterwards die in a separate fire.--If she die in a separate fire, three days' uncleanness will be observed; after which the Pinda must be performed.--After the uncleanness on account of the husband is over, the Shraddha must be performed according to the commandment.--Three days after his death, the Dospinda [79] must be made, and after ten days the regular Shraddha.

"Goutam. Brahmmanee can only die with her husband, on which account she cannot burn in another fire. When a woman dies with her husband, the eldest son, or nearest relation, shall set fire to the pile; whose office also it is to perform the Dospinda, and all the obsequies. He who kindles the fire shall perform the Dospinda: [80] but her own son, or nearest relations, must perform the Shraddha.--If a woman burn separately, only three days' uncleanness will be observed for her; but if in the same fire ten days.

"Asouch Shunkar. If another person die before the last day of uncleanness for a death or birth, then the uncleanness on account of the second person's death will be included in the first, and the time not lengthened out.

"Bishnoo Pooran. If the husband die in war, only present uncleanness, or till bathing, will be observed for him: if, therefore, the wife burn with him only one night's uncleanness will be observed for her; but, if in a separate fire, three days; and in that case the husband's Pinda will be at the end of three days.--If the husband and wife burn in one fire, they will obtain separate offerings of the Shraddha.--If a woman die with her husband voluntarily, the offerings to her, and all her obsequies will be equal to his.--If they die within a Tithee, or lunar day, the offerings will be made to both at the same time.--If the person be Potect, or sinful; that is, has killed a Brahmman, or drinks spirituous liquors, or has committed some sin in his former life, on account of which he is afflicted with elephantiasis, consumption, leprosy, &c. [81] all will be blotted out by his wife burning with him, after proper atonement has been made. [82]--A woman with a young child, or being pregnant, cannot burn with her husband.--If there be a proper person to educate the infant, she may be permitted to burn.--If any woman ascend the pile, and should afterward decline to burn, through love of life or earthly things, she shall perform the penance Prazapatya, and will then be free from sin.'" [83]

The following statement is taken from the more recent communication of another of the Baptist missionaries to India:--

"Jan. 9, 1807. A person informing us that a woman was about to be burnt with the corpse of her husband near our house, I, with several of our brethren, hastened to the place; but, before we could arrive, the pile was in flames. It was a horrible sight. The most shocking indifference and levity appeared among those who were present: I never saw anything more brutal than their behaviour. The dreadful scene had not the least appearance of a religious ceremony, It resembled an abandoned rabble of boys in England, collected for the purpose of worrying to death a cat or a dog. A bamboo, perhaps twenty feet long, had been fastened at one end to a stake driven in the ground, and held down over the fire by men at the other. Such were the confusion, the levity, the bursts of brutal laughter, while the poor woman was burning alive before their eyes, that it seemed as if every spark of humanity was extinguished by this cruel superstition. That which added to the cruelty was, the smallness of the fire. It did not consist of so much wood as we consume in dressing a dinner: no, not this fire that was to consume the living and the dead! I saw the legs of the poor creature hanging out of the fire, while her body was in flames. After a while they took a bamboo, ten or twelve feet long, and stirred it, pushing and beating the half-consumed corpse, as you would repair a fire of green wood, by throwing the unconsumed pieces into the middle. Perceiving the legs hanging out, they beat them with the bamboo for some time, in order to break the ligatures which fastened them at the knees; (for they would not have come near to touch them for the world.) At length, they succeeded in binding them upwards into the fire; the skin and muscles giving way, and discovering the knee-sockets bare, with the balls of the leg bones; a sight this, which, I need not say, made me thrill with horror; especially when I recollected that this hopeless victim of superstition was alive but a few minutes before. To have seen savage wolves thus tearing a human body limb from limb, would have been shocking; but to see relations and neighbours do this to one with whom they had familiarly conversed not an hour before, and to do it with an air of levity, was almost too much for me to bear! Turning to the Brahmman who was the chief actor in this horrid tragedy, a young fellow of about twenty-two, and one of the most hardened that ever I accosted, I told him that the system which allowed of these cruelties, could no more proceed from God than darkness from the sun; and warned him, that he must appear at the judgment-seat of God, to answer for this murder. He, with a grin, full of savage contempt, told me that 'he gloried in it, and felt the highest pleasure in performing the deed.' I replied, 'that his pleasure might be less than that of his Master; but seeing it was in vain to reason with him, I turned to the people, and expostulated with them. One of them answered, that 'the woman had burnt herself of her own free choice, and that she went to the pile as a matter of pleasure.'--'Why, then, did you confine her down with that large bamboo?'--'If we had not, she would have run away'--'What, run away from pleasure!' I then addressed the poor lad, who had been thus induced to set fire to his mother. He appeared about nineteen. 'You have murdered your mother! your sin is great. The sin of the Brahmman, who urged you to it, is greater; but yours is very great.'--'What could I do? It is the custom.'--'True, but this custom is not of God; but proceedeth from the devil, who wishes to destroy mankind. How will you bear the reflection that you have murdered your only surviving parent?' He seemed to feel what was said to him; but, just at this instant, that hardened wretch, the Brahmman, rushed in, and drew him away, while the tears were standing in his eyes. After reasoning with some others, and telling them of the Saviour of the world, I returned home with a mind full of horror and disgust.

"You expect, perhaps, to hear that this unhappy victim was the wife of some Brahmman of high cast. She was the wife of a barber who dwelt at Serampore, and had died that morning, leaving the son I have mentioned, and a daughter about eleven years of age. Thus has this infernal superstition aggravated the common miseries of life, and left these children stripped of both their parents in one day! Nor is this an uncommon case. It often happens to children far more helpless than these; sometimes to children possessed of property, which is then left, as well as themselves, to the mercy of those who have decoyed their mother to their father's funeral pile." [84]

CEYLON. "Idolatrous procession. Each carriage has four wheels of solid wood, and requires two hundred men to drag it. When they are dragged along the streets, on occasions of great solemnity, women, in the phrensy of false devotion, throw themselves down before the wheels, and are crushed to death by their tremendous weight; the same superstitious madness preventing the ignorant crowd from making any attempt to save them." [85]

SUMATRA. "The modes of marriage," says Mr. Marsden, "according to the original institutions of these people, are by jujur, by arnbel anak, or by Semando. The jujur is a certain sum of money, given by one man to another, as a consideration for the person of his daughter, whose situation, in this case, differs not much from that of a slave to the man she marries, and to his family; his absolute property in her depends, however, upon some nice circumstances. Besides the botang jupu, (or main sum,) there are certain appendages, or branches, one of which, the tali kulo, or five dollars, is usually, from motives of delicacy or friendship, left unpaid; and so long as that is the case, a relationship is understood to subsist between the two families, and the parents of the woman have a right to interfere on occasions of ill treatment; the husband is also liable to be fined for wounding her: with other limitations of absolute right. When that sum is finally paid, which seldom happens but in cases of violent quarrel, the tali kulo, (tie of relationship,) is said to be putus, (broken,) and the woman becomes to all intents the slave of her lord. She has then no title to claim a divorce in any predicament; and he may sell her, making only the first offer to her relations."

Speaking of another part of the country, (Batta,) he says, "the men are allowed to marry as many wives as they please or can afford, and to have half a dozen is not uncommon. The condition of the women appears to be no other than that of slaves, the husbands having the power of selling their wives and children." [86]

JAVA. At Bantam, and in other parts of the island, fathers betroth their children at a very early age, lest they should be taken from them to supply the harems of kings, or be sold for slaves on the death of the fathers by the monarch, who is heir of all his subjects. [87]

Among all the nations of Southern Asia, and the East Indian and South Sea Islands, the women are despised and oppressed; the wives and daughters of every class are offered to strangers, and compelled to prostitute themselves. They are moreover used with the utmost cruelty by their husbands, and not permitted to eat, or even to sit down, in the presence of the men; and yet, with marvellous inconsistency, many nations allow themselves to be governed by women, who sometimes reign with despotic authority.

NEW HOLLAND. "The aboriginal inhabitants of this distant region are, indeed, beyond comparison, the most barbarous on the surface of the globe. The residence of Europeans has been wholly ineffectual; the natives are still in the same state as at our first settlement. Every day are men and women to be seen in the streets of Sydney and Paramatta naked as in the moment of their birth. In vain have the more humane of the officers of the colony endeavoured to improve their condition: they still persist in the enjoyment of their ease and liberty in their own way, and turn a deaf ear to any advice upon this subject." [88]

"They observe no particular ceremony in their marriages, though their mode of courtship is not without its singularity. When a young man sees a female to his fancy, he informs her she must accompany him home; the lady refuses; he not only enforces compliance with threats, but blows; thus the gallant, according to the custom, never fails to gain the victory, and bears off the willing, though struggling pugilist. The colonists, for some time, entertained the idea that the women were compelled, and forced away against their inclinations; but the young ladies informed them, that this mode of gallantry was the custom, and perfectly to their taste." [89]

PERSIA. "Women are not allowed to join in the public prayers at the mosques. They are directed to offer up their devotions at home, or if they attend the place of public worship, it must be at a period when the male sex are not there. This practice is founded upon the authority of the traditionary sayings of the prophet, and is calculated to confirm that inferiority and seclusion, to which the female sex are doomed by the laws of Mahomed.