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to a lion, the other to himself: he who was turned loose to the beast escaped, but Clitus was murdered, for he was turned loose to an angry man."

A passionate woman's happiness is never in her own keeping it is the sport of accident, and the slave of events. It is in the power of her acquaintance, her servants, but chiefly of her enemies, and all her comforts lie at the mercy of others. So far from being willing to learn of him who was meek and lowly, she considers meekness as the want of a becoming spirit, and lowliness as a despicable and vulgar meanness. And an imperious woman will so little covet the ornament of a meek and quiet spirit, that it is almost the only ornament she will not be solicitous to wear. But resentment is a very expensive vice. How dearly has it cost its votaries, even from the sin of Cain, the first offender in this kind! "It is cheaper (says a pious writer) to forgive, and save the charges.'

If it were only for mere human reasons, it would turn to a better account to be patient: nothing defeats the malice of an enemy like a spirit of forbearance; the return of rage for rage cannot be so effectually provoking. True gentleness, like an impenetrable armour, repels the most pointed shafts of malice; they cannot pierce through this invulnerable shield, but either fall hurtless to the ground, or return to wound the hand that shot them.

A meek spirit will not look out of itself for happiness, because it finds a constant banquet at home; yet, by a sort of divine alchymy, it will convert all external events to its own profit, and be able to deduce some good, even from the most unpromising it will extract comfort and satisfaction from the most barren circumstances; "it will suck honey out of the rock, and oil out of the flinty

rock.'

But the supreme excellence of this complacent

quality is, that it naturally disposes the mind where it resides, to the practice of every other that is amiable. Meekness may be called the pioneer of all the other virtues, which levels every obstruction, and smooths every difficulty that might impede their entrance, or retard their progress.

The peculiar importance and value of this amiable virtue may be farther seen in its permanency. Honours and dignities are transient; beauty and riches, frail and fugacious, to a proverb. Would not the truly wise, therefore, wish to have some one possession, which they might call their own in the severest exigencies ? But this wish can only be accomplished by acquiring and maintaining that calm and absolute self-possession, which, as the world had no hand in giving, it cannot, by the most malicious exertion of its power, take away.

THOUGHTS

ON

The Cultivation of the HEART and TEMPER

IN THE

EDUCATION OF DAUGHTERS.

I HAVE not the foolish presumption to imagine, that I can offer any thing new on a subject, which has been so successfully treated by many able and learned writers. I would only, with all possible deference, beg leave to hazard a few short remarks on that part of the subject of education, which I would call the education of the heart. I am well aware, that this part also has not been less skilfully and forcibly discussed than the rest, though I cannot, at the same time, help remarking, that it does not appear to have been so much adopted into common practice.

It appears, then, that notwithstanding the great and real improvements which have been made in the affair of female education, and notwithstanding the more enlarged and generous views of it which prevail in the present day, that there is still a very material defect, which it is not, in general, enough the object of attention to remove. This defect seems to consist in this, that too little regard is paid to the

dispositions of the mind, that the indications of the temper are not properly cherished, nor the affections of the heart sufficiently regulated.

In the first education of girls, as far as the customs which fashion establishes are right, they should undoubtedly be followed. Let the exterior be made a considerable object of attention, but let it not be the principal, let it not be the only one. Let the graces be industriously cultivated, but let them not be cultivated at the expense of the virtues. Let the arms, the head, the whole person be carefully polished, but let not the heart be the only portion of the human anatomy, which shall be totally overlooked.

The neglect of this cultivation seems to proceed as much from a bad taste, as from a false principle. The generality of people form their judgment of education by slight and sudden appearances, which is certainly a wrong way of determining. Music, dancing, and languages gratify those who teach them, by perceptible and almost immediate effects: and, when there happens to be no imbecility in the pupil, nor deficiency in the master, every superficial observer can, in some measure, judge of the progress. The effects of most of these accomplishments address themselves to the senses; and there are more who can see and hear, than there are who can judge and reflect.

Personal perfection is not only more obvious, it is also more rapid; and, even in very accomplished characters, elegance usually precedes principle.

But the heart, that natural seat of evil propensities, that little troublesome empire of the passions, is led to what is right by slow motions and imperceptible degrees. It must be admonished by reproof, and allured by kindness. Its liveliest advances are frequently impeded by the obstinacy of prejudice, and its brightest promises often obscured by the

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