and suffers death with him, as his dependent, for crimes in which she could have no moral participation. The natural death of her husband gives her over to the family, who, to recover the money expended in her purchase, may re-sell her to the highest bidder, while her own is very frequently the work of her own hand. Suicide, it is asserted, is of frequent occurrence among the Chinese females of the lowest classes; and well may they seek death, to whom, from the cradle to the tomb, life holds forth not one solitary good.

MOTT, LUCRETIA,

WIDELY known for her philanthropy, and distinguished as a preacher among her own sect of "Friends," or "Quakers," is a native of the island of Nantucket, Mass. Her parents were Thomas and Anna Coffin; the latter, born Folger, was related to Dr. Franklin. Lucretia was in childhood instructed to make herself useful to her mother, who, in the absence of her husband, had the charge of his mercantile affairs. In 1804, when Lucretia was about eleven years old, her parents removed to Boston, where she had the advantage of attending one of the public schools. At the age of thirteen, she was sent to a "Friends' boarding-school," in the State of New York, where she remained three years, during the last year being employed as an assistant teacher; which shows how great her proficiency and faithfulness must have been. Her parents had, meantime, removed to Philadelphia; there she joined them, and at the age of eighteen was married to James Mott, who also belonged to the "Society of Friends," and subsequently entered into mercantile partnership with her father. Thus early was Mrs. Mott settled in life; and it is but justice to her to state, that she has been attentive to discharge well the womanly duties devolved on herhas been the mother of six children, five of whom are living, and do credit to their mother's forming care. She has also, in the chances and changes of an American merchant's life, been called to help her husband in the support of their family; and she did it, as a good wife does, willingly, with her whole heart. But these duties did not engross all her time; her active mind, directed and developed by the peculiar teachings of her sect, took a wider range than has yet been usual with her sex. We do not agree with her in religious sentiment; nor can we commend her manner of teaching as an example to be followed by American women. But we do believe she is conscientiously sincere and earnest in her endeavours to do good; and therefore we will give extracts from a letter of hers, embodying the views of faith and duty which have governed her life:

and any departure from the right was ascribed to wilful disobedience of the teachings of the light within us.

"The numerous evils in the world were traced

to this source. My sympathy was early enlisted for the poor slave, by the reading-books in our schools, depicting his wrongs and sufferings, and the pictures and representations by Thomas Clarkson, exhibiting the slave-ship, the middle passage, &c. The ministry of Elias Hicks and others on this subject, as well as their example in refusing the products of the unrequited bondman's labour, awakened a strong feeling in my heart.

"The unequal condition of woman with man also early impressed my mind. Learning, while at school, that the charge for the education of girls was the same as that for boys, and that, when they became teachers, women received only half as much as men for their services, the injustice of this distinction was so apparent, that I resolved to claim for my sex all that an impartial Creator had bestowed, which, by custom and a perverted application of the Scriptures, had been wrested from

woman.

"At twenty-five years of age, surrounded with a little family and many cares, I still felt called to a more public life of devotion to duty, and engaged in the ministry in our Society. I received every encouragement from those in authority, until the event of a separation among us in 1827, when my convictions led me to adhere to the sufficiency of the light within, resting on "truth as authority," rather than "taking authority for truth." I searched the Scriptures daily, and often found the text would bear a wholly different construction from that which was pressed upon our acceptance.

"Being a non-conformist to the ordinances and rituals of the professed Church, duty led me to hold up the insufficiency of all these, including Sabbath-day observance, as the proper test of the Christian character, and that only he that doeth righteousness is righteous.'

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The practical life, then, being the highest evidence of a sound faith, I have felt a far greater interest in the moral movements of our age, than in any theological discussion.

"I hailed the Temperance Reform in its beginning in Massachusetts, watched its progress with much interest, was delighted with the fidelity of its advocates, and for more than twenty years I have practised total abstinence from all intoxicating drinks.

"The cause of Peace has had a share of my efforts, taking the ultra non-resistance ground — that a Christian cannot consistently uphold, and actively support, a government based on the sword, or whose ultimate resort is to the destroying weapon.

but in the two nations which most strictly observe the Lord's Day; and the Protestant people of Great Britain and America may safely trust the

In 1840, the World's Anti-Slavery Convention' was held in London. Several of the American delegates were women, among whom was Lucretia Mott. No doubt she was the most able of all who were sent, and much was expected from her eloquence; but the English abolitionists had not reformed their old views of the sexes; they would not admit American women, any more than their own, on the platform. This brought what is termed "the woman question” — that is, the inherent right of the female to an equal participation with the male sex in all social, political, and religious offices-more into view.

Mrs. Mott advocates the doctrine of perfect equality of rights, if not of duties. These views form the distinctive character in her discourses, though it is but just to her to add that her language is mild, and her manners gentle and unassuming. As a preacher among her own order -the Hicksite or Unitarian Quakers-she is more widely celebrated than any other, of either sex, in the United States. She has a natural gift of speech; her sermons sound better than they read, because her persuasive manner prevents the listener from noticing the fallacies of her reasoning, so easily detected in her printed productions. These consist of "Speeches" and 66 'Sermons," published in newspapers, chiefly; one "Sermon to Medical Students" is printed in pamphlet form, and so also is her "Discourse on Woman," delivered in Philadelphia, December 17th, 1849.

We admire her talents, but must express our profound regret that an American woman should lend her influence to infidelity! How strange Mrs. Mott, with her intelligence and sagacity, does not perceive that the religion of the Bible is the only source of strength for woman, and that, where its requirements are most fully observed by men, there our sex rises highest in esteem and honour.

The observance of one day in seven as a sacred duty is the exponent of revealed religion, because it testifies the faith of men in the Bible, and also their submission to its divine authority. By this authority, and no other, moral virtue is placed in the ascendant. Woman rises only by moral power. Abolish the Sabbath, and one of the main pillars of her security and influence would be stricken down. Look over the world where the Sabbath is not hallowed, and mark the state of the female sex- everywhere defiled, despised, degraded ! Does "the ght within"- does human reason teach the equality of the sexes, or make the stronger yield the way to the weaker? Look again—over those nations professing Christianity, yet devoting half of the Lord's Day to the service of the world. Are not the condition and powers of the women considered exceedingly inferior to those of men, wherever physical force rules the people? Neither civil nor religious freedom exist

the anti-Sabbath-keeping world to show the wisdom of their course.

It is the sacred province of woman to guard the light of Christianity, and uphold the divine authority of the Bible; by these only her position is elevated, and her soul finds its true sphere—that of doing good. These cardinal truths, it seems, Mrs. Mott has not yet discovered. In her "Discourse on Woman," she says

Let

"Let woman then go on-not asking as favour, but claiming as right, the removal of all the hindrances to her elevation in the scale of being-let her receive encouragement for the proper cultivation of all her powers, so that she may enter profitably into the active business of life; employing her own hands in ministering to her necessities, strengthening her physical being by proper exercise and observance of the laws of health. her not be ambitious to display a fair hand, and to promenade the fashionable streets of our city; but rather, coveting earnestly the best gifts, let her strive to occupy such walks in society as will befit her true dignity in all the relations of life. No fear that she will then transcend the proper limits of female delicacy. True modesty will be as fully preserved in acting out those important vocations to which she may be called, as in the nursery or at the fireside, ministering to man's self-indulgence.

"Then, in the marriage union, the independence of the husband and wife will be equal, their dependence mutual, and their obligations reciprocal." It is evident that Mrs. Mott places the "true dignity of woman" in her ability to do "man's work," and to become more and more like him. What a degrading idea; as though the worth of porcelain should be estimated by its resemblance to iron! Does she not perceive that, in estimating physical and mental ability above moral excellence, she sacrifices her own sex, who can never excel in those industrial pursuits which belong to life in this world? Woman has the hope of a "better inheritance, even a heavenly," in her keeping; to raise humanity towards the angelic is her office. The most "important vocation" on earth is that of the mother in her nursery. The true wife has a ministry more holy at home than the pulpit ever displayed; for she, "by her chaste conversation, coupled with fear"-(that is, piety, with gentleness and humility)-may convert and save her husband when the preacher fails.

In short, the theories of Mrs. Mott would disorganize society; but nature is more potent than her reasoning. The gentle sex are endowed with the faith and hope which things of this life cannot satisfy. Woman's “best gifts" are employed to promote goodness and happiness among those whose minds take their tone from her private character. Measured by this standard, Mrs. Mott deserves an estimation higher than her public displays of talent or philanthropy have ever won.

MOWATT, ANNA CORA,

WAS born in France. Her father, Mr. Ogden, was a wealthy and highly respected citizen of New York.

On her mother's side, she is descended from Francis Lewis, one of the signers of the Declaration of Independence. Mr. Ogden having involved his fortune in the well-known Miranda expedition, embarked in mercantile business, which obliged him to remove to Bordeaux, where he resided several years. He was the father of seventeen children, of whom Mrs. Mowatt was the tenth. These young people possessed histrionic talent in a remarkable degree, which developed itself during this residence in France. The fine old chateau in which they resided, a short distance from the town, possessed, as many of those old French houses do, a little theatre, and it was here that they early began to exercise their talents.

When Anna was about six years old, Mr. Ogden returned to his native land. The children, however, continued to pursue their theatrical amusements, and the little Anna became remarkable for her skill in reading aloud. At thirteen, she was an insatiable reader. Among other works, she studied a great number of French plays, altering several of Voltaire's for private theatricals, in which she took a part. When scarcely more than fourteen, she attracted the attention of Mr. Mowatt, a wealthy lawyer of New York, a visitor in her father's family, who soon after proposed for her. The proposal was accepted by all parties, her father stipulating that the marriage should be deferred till Anna had attained her seventeenth year.

Meanwhile, the youthful fiancée continued her studies, attending school as formerly. Domestic clouds, however, soon began to darken, as is proverbially the case, around this "course of true love."

There was some danger of the match being broken off, and to prevent any further difficulty, an elopement was decided upon. This was effected during the bustle and confusion attending the preparations for a play, which the young people were to act, in honour of their father's

birth-day. The youthful bride was soon pardoned and received by her affectionate parents; her husband's residence, a fine estate about four miles from New York, allowing her still, from its near neighbourhood, to form a part of the family circle. Here, surrounded by wealth and every indulgence, Mrs. Mowatt continued her studies with untiring ardour, devoting herself principally to the study of French, Spanish and music, and never turned aside from these important occupations by the calls made upon her by society, which her social accomplishments rendered her so well fitted to adorn. During the first two years of her married life she published her first works, two volumes of poems, which, however, do not possess more merit than belongs to the ordinary run of juvenile productions. She occasionally exercised her skill in writing and arranging little dramatic pieces for private performance, which amusements lent their aid in embellishing this brilliant period of her life.

Mrs. Mowatt's health now began to declinegreat fears were entertained of consumption— and a voyage to Europe was decided upon. Mr. Mowatt's professional engagements preventing his leaving New York, she accompanied some members of her family abroad. She remained in Bremen three months, when, being joined by her husband, they repaired to Paris. Here, where they had every opportunity of mingling in the most influential society of that gay and intelligent capital, she found time for study. She devoted herself to the acquirement of the Italian language, and wrote a play, in five acts, called "Gulzare, or the Persian Slave," which was afterwards published, though originally written for a private circle. After an absence of a year and a half, they returned to the United States; soon after which, clouds began to darken over their once prosperous career. In consequence of Mr. Mowatt's residence abroad, and partly from an affection of the eyes, he gave up his profession of the law, and embarked to a considerable extent in commercial speculations. Unfortunately, very soon after, one of those commercial crises occurred that convulse the whole mercantile world, and ruin, which it was impossible to avert, was impending over them. The weakness of his eyes prevented Mr. Mowatt from returning to his profession, and they were without resource.

Some time before these domestic events occurred, dramatic readings had met with great success in various cities of the Union. Mrs. Mowatt had heard these readings, and when their misfortunes fell upon them, the idea of turning her own talents to account in the same manner occurred to her. She had many difficulties to contend with in taking such a step. The injustice of society, which degrades woman in the social scale, if by her own honourable exertions she endeavours to labour for money, would operate against her, and of course influence her friends to oppose a project which must bring her before the public almost in the character of a dramatic performer. The consent of her husband being obtained however, she quietly made all the arrangements for her first

attempt, which was to take place in Boston, delaying to inform her father of the step she contemplated, till her departure for that city. She had, however, the happiness to receive his full approval before her first appearance. Her success in Boston far exceeded her expectations; and in Providence and New York, where she continued her readings, it was confirmed. Mrs. Mowatt suffered much from the disapprobation expressed by her friends at her having undertaken this public career, which was deemed by them a degradationa forfeiture of caste. Her health gave way, and for two years she was a confirmed invalid.

About this time, Mr. Mowatt became principal partner in a publishing concern, and the whole force of Mrs. Mowatt's mind was turned to aid him. Under the name of Helen Berkley, she wrote a series of articles which became very popular, and were translated into German and republished in London. The success of these productions induced Mrs. Mowatt to write in her own name; and "she was accused by a wise critic of copying the witty Helen Berkley!" Her desultory writings were numerous and various. Unfortunately, the publishing business in which Mr. Mowatt was engaged proved unsuccessful, and new trials came upon them.

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Being told that nothing would be so productive as dramatic writings, Mrs. Mowatt, in 1845, wrote her first comedy, called Fashion," which was brought out with much splendour at the Park Theatre, New York. Its success was brilliant; and in Philadelphia it was performed with equal eclât. In less than two months after, she accepted the offer of an engagement from the manager of the Park Theatre, and made her debût in New York in the Lady of Lyons. Her success was complete, and her vocation was decided upon.

After a series of profitable engagements in the principal cities of the Union, Mr. and Mrs. Mowatt embarked for England; and in December, 1847, she made her first appearance before a foreign audience in Manchester. Her success was such, that a London engagement at the Princess's Theatre followed, where she performed for several weeks. A brilliant engagement in Dublin was soon after completed; since which time, her professional career continued to be successful in England, till interrupted by the loss of her husband, who died in London, in February, 1851. Mrs. Mowatt is slight and graceful in form, with a lovely countenance possessing all the principal requisites of beauty. In character she is "bravehearted in adversity; benevolent, unselfish, and devoted."

NEAL, ALICE BRADLEY, WAS born in Hudson, New York, and was educated chiefly at a seminary for young ladies, in New Hampshire. In 1846, she was married to Mr. Joseph C. Neal, of Philadelphia, at that time

since conducted, in connection with Mr. Peterson, with remarkable ability, The Saturday Gazette continuing one of the most popular weekly papers of the city. She is principally known, as yet, as a contributor of tales and poems to the different periodicals of the day. In 1850, some of her writings were collected in one volume, under the title of "The Gossips of Rivertown; with Sketches in Prose and Verse." Mrs. Neal seems to have been endowed by nature with peculiar abilities for the sphere in which she has, by Providence, been placed. She began to write when quite a child; and in all her works she shows great facility in the use of her pen, a keen appreciation of the beautiful, and an almost intuitive penetration into the half-concealed springs that actuate the intercourse of society. Yet it is as a poetess, rather than a prose writer, that she will be chiefly admired, if we may judge of the ripened fruit by the fair blossoms of the early spring. The easy and harmonious flow of her verses, and the tenderness and feeling expressed in them, will make them always read and admired. In that most important literary department, writing books which children love to read and gain wisdom from reading, Mrs. Neal excels; her two charming little books, "Helen Morton's Trial" and Pictures from the Bible," are deservedly popular.

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It is passed. The sob is stifled -
Quivering lips are wreathed with smiles,
Mocking with their strange deceiving,
Watchful love she thus beguiles -
With the thought that o'er her spirit
Sorrow's shadow scarce is thrown;
For those letters have a message
To her heart, and hers alone.

THE DAY OF REST.

"When will the Sabbath be gone, that we may set forth wheat. Amos viii. 5.

What! give one day, from dawn to eve,

To worship and to prayer!

Lay down all plans of worldly gain,

All worldly hope and care?
Thy creed is strait as Pharisee—

Our years too quickly fly

For, saith the wise man, "eat and drink.
To-morrow ye may die."

So pleasure turns with mocking smile,
And Thrift goes hurrying on,
While cold Formality, though mute,
Wishes the hours were gone.
The earth a softer smile may wear,
The very brutes rejoice,
And only from the heart of man
Ascends no grateful voice.

Why was this day so sanctified?
That from thy faltering tongue

A heartless prayer might struggle forth,
Reluctant praise be wrung?

Oh mite! oh worm of dust and death!
Thine adulation dies,

A note scarce heard where ever rings
The pean of the skies.

Think of the choral strains that swell
That glad triumphal song,
"Glory, and might, and majesty
To thee our God belong."
The stars are trembling in the flood
Of melody that thrills
Onward and upward, till all space
The glorious anthem fills!
Nay, not for this the seal was set
That marks the day of rest -
For thine, and not thy Maker's good,
Its hallowed hours were blest.
He knows thy murmurs, ere it comes
To win thee from thy care,
And marks how grudgingly are paid
Thy tithes of praise and prayer.
Oh restless, grasping, sordid heart!
Rather give praise to Heaven
That all thy schemes to toil and reap
This day from thee are riven.
Thy pulse shall beat more free and calm
For Sabbath rest and peace,
That woos thee gently towards the home
Where Sabbaths never cease.

From Dedication of "The Gossips of Rivertown." &c
TO THE MOTHER OF JOSEPH C. NEAL.
As Ruth, of old, wrought in her kinsman's field —
From the uneven stubble patiently
Gathering the corn full hands had lavish'd free.
Nor paused from sun, or air, her brow to shield —
So have I gleaned, where others boldly reap:
Their sickles flashing through the ripen'd grain,
Their voices swelling in a harvest strain,
Go on before me up the toilsome steep.
And thus 1 bind my sheaf at even-tide
For thee, my more than mother! and I come
Bearing my burden to the quiet homie
Where thou did'st welcome me, a timid brile:
Where now thy blessed presence, day by day,
Cheereth me onward in a lonely way.