weak and flattering friends, to whom they constantly complain of what they suffer from excess of feeling. It is, indeed, a lamentable fact, and most probably the consequence of some mismanagement, in early youth, that the sensitiveness of some women is such as to render them altogether useless, and sometimes worse than useless, in any case of suffering or alarm. If such individuals sincerely regret this disqualification, they are truly deserving of our pity; but if they make a parade of it, no language can be strong enough for their condemnation. Allusion has already been made to that affectation of modesty which consists in simpering and blushing about what a truly delicate mind would neither have perceived nor understood, nor would have been in the slightest degree amused by if it had. Affectation of humility is often betrayed by a proneness in persons to accuse themselves of some darling fault; while they repel with indignation the suspicion that they possess any other. That kind of affectation which relates especially to manner, consists chiefly in assuming a particular expression of countenance, or mode of behavior, which is not supported by a corresponding state of feeling. Thus an affectation of attention, when the thoughts are wandering, instead of that quiet and fixed look which indicates real interest, produces a certain degree of uneasiness of countenance arising out of the restraint imposed upon nature, which effectually destroys the power of beauty; while those futile attempts at being brilliant, which consist only in flashes of the eye, smiles that have neither appropriateness nor meaning, and an expression of face changing suddenly from grave to gay-from despair to rapture-are sufficient indications of a state of mind almost too degraded and deplorable for ridicule. Affectation of manner, however, is not unfrequently the result of excessive timidity; and then indeed it claims our tenderest compassion, and our kindest sympathy. I have known little girls, when harshly treated in childhood, acquire a constrained and affected manner, from the constant state of unnatural apprehension in which they lived. This kind of affectation is apt to become in after years a fixed habit, and has subjected many a wellmeaning person to unmerited ridicule, and sometimes to contempt. Indeed, affectation of manner ought always to be guarded against, because of the unfavorable impression it is calculated to make upon others; and especially upon those who know of no higher qualities in connection with this peculiarity of manner, and upon whom it is consequently the only impression ever made, and the only standard by which the unfortunate subject of affectation is judged of for life. How much of the influence of good example, and the effect of benevolent effort, is frustrated by this seemingly insignificant cause, may be judged of by the familiar conversation which takes place in society, and particularly among the young, when they discuss the merits or demerits of persons from whose influence or authority they would gladly discover a plea for escaping. Besides the timidity which belongs to constitutional fear, and which so frequently produces affectation of manner, there is a timidity of a widely different kind, about which many serious mistakes are made. I mean the timidity of the vain. Excessive vanity, excites a nervous trembling apprehension in the young candidate for public favor, which is often most erroneously supposed to arise from a low estimate of self. Nor is it impossible that it should arise from this cause, and be the consequence of vanity still; for, if I may use the expression, there is a vanity above par, and another vanity below it— there is a vanity which, looks eagerly for homage, believing it to be a right; there is another which scarcely ventures into the field of competition, convinced of its inadequacy to succeed, but which nevertheless, retires with a feeling of sullenness and depression, not much allied to genuine humility. It is that state of vacillation between the excessive pleasure which admiration would afford if obtained, and the excessive pain which any thing approaching to ridicule or contempt would occasion, that often imparts to the manners of the young, a blushing nervous kind of hesitation and backwardness, miscalled timidity. The timidity of modest feeling escapes from notice, and is happy; that of vanity escapes, and is piqued and miserable. She who suffers from the timidity of vanity, shrinks from society higher than herself, not so much from fear, as from jealousy of being outshone. The simple-hearted woman, desirous of improvement, esteems it a privilege to go into the company of her superiors, for the sake of what she may learn from those who are better informed, or more estimable, than herself. In contemplating the nature and effects of artifice, or rather that system of practising upon others which I have endeavored to describe, and in reflecting upon the state of mind which this species of practising indicates, we arrive at a more clear and decided idea of integrity, as directly opposed to this system, than we can by any other prococs of thought. There is in fact no means of giving a positive definition of integrity, so as to make it fully understood. We may call it a straightforward and upright mode of conduct; but it will still remain, as before, to be considered by young ladies a sort of thing which belongs to servants and trades-people, but not to them. It is a matter of surprise to some, and ought to be a subject of universal regret, that in our public seminaries for the training of youth, integrity should occupy so small a share of attention. Even in our popular works on education, it holds no very important place; and yet I am inclined to think, that a want of strict integrity is the greatest of all wants to a social, moral, and accountable being. In this opinion, I doubt not but many of my readers will cordially agree, because all are more or less inclined to restrict the meaning of integrity, to a conscientious abstaining from fraudulent practices. Thus, when a man has never been known to cheat in his business, it is said of him, that his integrity is unimpeachable; and a woman is dignified with the same character, when she is strict in keeping her accounts, and discharging her pecuniary debts. So far, both are entitled to our respect; but there are innumerable modes in which integrity operates upon character and conduct, besides what relate to the management of pecuniary affairs. Simplicity of heart is perhaps more generally understood and admired than integrity, if we may judge by the frequent and eloquent manner in which it is expatiated upon by those who describe the attractions of youth. Simplicity of heart is unquestionably a great charm in woman; yet I cannot think it superior to integrity, because it consists more in ignorance of evil, and consequently of temptation, than in principle, which would withstand both. It consists chiefly in that unruffled serenity of soul, which suspects no lurking mischief beneath the fair surface of things in general-which trusts, and confides, and is happy in this confidence; because it has never been deceived, nor has learned the fatal mystery of deceiving others. It is like the dew on the untrodden grass, the bloom of the flower, the down on the butterfly's wing, the purity of newly-fallen snow, before even a breath of wind has swept over it. Alas! what has it to do in this world of ours, where so many rude feet tread, and where so many rough winds blow? Consequently we find but little true simplicity of heart, except in early youth; or connected with a dullness of perception as to the nature and condition of the human race; or in situations where a very limited knowledge of the world is admitted. But integrity we may find in every circumstance of life, because integrity is founded on I principle; and consequently while not a stranger to temptation, its nature is to withstand it. Integrity is shown in a straightforward and upright line of conduct, on trifling, as well as on great occasions; in private, as well as in public; beneath the eye of God alone, as well as before the observation of men. It is a shield of protection under which no man can make us afraid; because when actuated in all things by the principle of integrity, no unexpected event can bring to light what we are afraid or ashamed to have known. The woman who walks through the world with unstained integrity, is always safe. No fear then of whispering tongues; or of those confidential revealings of friendly secrets, by which the creature of artifice is ever kept in a state of dread; no fear then of a comparing of evidence by different parties; of the treachery of private agents; of the mal-occurrence of contingent events; above all, of that half-implied suspicion which can with difficulty be warded off, except by an entire falsehood. The woman of integrity fears none of these. Her course is clear as that of the sun in the heavens, and the light she sheds around her in society, is scarcely less genial and pure. Let us ask then, how this integrity may be preserved, or rather-for I fear that will be more to the purpose-how it is most frequently, and most fatally destroyed. There is reason to fear, that even homeeducation is defective enough on this point; but if every one who has been educated at a public school, would tell one half of the many arts of subterfuge, trickery, and evasion, which she learned to practise there; and if all who are advanced in life would also trace out the consequences upon their subsequent conduct, of having learned in early life these lessons in the school of deception, I believe an amount of moral culpability, and of offensiveness in the sight of God, would be unfolded, which some of our early instructors would shudder to contemplate. On looking into the dark past, they would then see how, while they were so diligently and patiently-yes, and meritoriously too, teaching us the rules of grammar, arithmetic, and geography; expending their daily strength, and often their midnight thought, in devising and carrying out improved schemes for making us learn more languages, and remember more words; we had been almost equally busy in devising schemes to promote our own interest, to establish ourselves in the favor of our instructors, or to escape their too frequently wellmerited displeasure. And women from their very infancy are apt at all this; because to the timid, and affectionate little girl, it is so sad a thing to fall into disgrace-so pleasant a thing to be approved, and loved. Her young and tender spirit sinks like a broken flower, when she falls under condemnation; but springs up exulting like the lark, when commended by the lips she loves. What, then, shall we say, when it is this very sensitiveness and tenderness of her nature, which so often, in the first instance, betrays her into ingenious, indirect, and too frequently unlawful means, for warding off blame, or obtaining praise. There is but one thing we can say that in common kindness, in Christian charity, her education should be studiously rendered such as to strengthen her under this weakness, not to involve her more deeply in its worst consequences—the loss of her integrity. Few persons are aware, until they have entered into a full and candid examination of this subject, how very minute, and apparently insignificant, are those beginnings, from whence flow some of the deepest channels of deception. Falsehood makes a serious beginning at school, when the master helps out a drawing, and the pupil obtains the praise, as if the whole work was her own. The master has most probably added only a few effective touches, so extremely small as not to be detected by an unpractised eye; and while the proud and triumphant mother exhibits the drawing to her flattering friends, it would be difficult indeed for the little girl to say it was not her own doing, because all the patience, all the labor, and a great deal of the merit, were unquestionably hers. Yet, to let it pass with these unqualified commendations bestowed upon her as the author, is a species of lying to God. Her young heart knows it to be so, and she feels either humbled, or confirmed in the deception. Happy, thrice happy, if it be the former ! Nor is home-education by any means exempt from its temptations to falsehood. There are many little deceptions practised upon unsuspecting mothers and absent fathers, which stain the page of youthful experience, and lead to further and more skilful practice in the school of deception. There are stolen sweets, whose bitter fruit has been deliberate falsehood; excuses made, and perhaps wholly believed, which were perhaps only half true; and sly thefts committed upon household property, to serve a selfish end; all which have had a degrading effect upon the character, and which in their worst consequences have led to one falsehood made use of to conceal another, and a third or a fourth to cover both. the time they listen to each speaker separately, they are sufficiently convinced for them. Thus it becomes the first act of integrity to endeavor to see, hear, and believe the truth, and then to speak it. A grateful woman, regardless of this rule, speaks of all persons as good, to whom she is indebted, or who have in any way served her purposes. Another, and a far more serious instance of the same kind of practice, consists in pretending not to see, or not to understand vice, where it is not convenient to believe in its existence; and this is often done by the same persons, who are quick to detect and expose it where such exposure is suited to their purpose. And thus women in general become ha a careless mode of speech, both which may be serviceable to the mean-spirited, by preventing the detection of error in sentiment, or unsoundness of principle; though I believe neither of them were ever yet found available in assisting the cause of truth or righteousness. But if childhood is beset with these temptations, how much has woman to guard against, when she first mixes with society, and enters the disputed ground, where, to be most agree-bituated to an indefinite way of thinking, and able, constitutes the strongest title to possession! She is then tempted to falsehood, not in her words only, but in her looks; for there is a degree of integrity in looks, as well as in expressions; and I am not quite sure that the woman who can look a falsehood, is not a worse deceiver than she who only tells one. All sweetness of look and manner, assumed for the purpose of gaining a point, or answering a particular end, comes under this description of artifice. Many persons who cannot conscientiously assent to what is said, assume a look of sympathy or approval, which sufficiently answers the purpose of deception, and at the same time escapes all risk of discovery as such. Thus, an implied assent by a smile and a nod, to what we do not believe, often spares us the trouble and pain of exposing our real sentiments, where they are unpopular, or would be likely to meet with inconvenient opposition. Still I should be sorry to set down all persons who smile, and nod, and appear to assent to two different sides of a question, as intentional deceivers; because I believe that much of this sort of double-dealing arises out of the habit so many women indulge, of never making up their minds decidedly on any point of general interest, or viewing any subject in a distinct and determinate manner; so that they may almost be said really to think for the time in two different ways: at any rate, during Again, in the act of doing good, there is a manner of speaking of what we have done, which, though not directly false, is certainly at variance with strict integrity. I mean when young ladies talk especially about their schools, their poor women, and their old men; as if their individual charities were most benevolent in their operation, and unbounded in their extent; when perhaps they have but recently begun to be exercised in these particular channels. This is speaking the truth in such a manner, as to produce a false impression; and the consequence not unfrequently is, when really zealous and devoted people hear the speaker give this account of her good deeds, and when they take up the subject, and address her upon it, according to the impression her words have produced; that, rather than descend from the false position she has assumed, and lower herself in the opinion of those with whom she wishes to stand well, she goes on to practise further artifice, or possibly plunges into actual falsehood. And it ought always to be borne in mind, that these little casual, but sometimes start ling turns in common conversation, produce more actual untruths than the most trying circumstances in life, where we have incomparably more at stake. If we were all to take account each night of the untruths we had told in the course of the day, from an exaggerated description designed to make a story more amusing, down to the frequent case of receiving credit for an original remark, which we knew was not our own, I imagine few persons would find themselves altogether clear of having done violence to the pure spirit of truth. And if we add, also, to this list of falsehoods, all those unfair or garbled statements, which may tend to throw a brighter coloring over some cause we wish to advocate, or cast another into shade, I believe we should find that we had indeed abundant need to pray for the renewed assistance of the Holy Spirit, to touch and guard our lips, so that they should utter no more guile. Besides these instances of the want of integrity, in which our own consciences alone are concerned, there are others which demand a stricter attention to the claims of justice, as they relate to our friends, and to society at large. Under which head, I would notice the duty of doing justice to those we do not love, and especially to those who have injured us. Instead of which, how frequently do we find that young women begin to tell all the bad qualities of their friends, as soon as they have quarrelled with them! How often do we find, too, that such disagree ments are related with conscious unfairness, their own evil being kept out of sight, as well as their friend's good, where there has been a mixture of both! There is a common practice too, when our own conduct is in any way called in question, and our friends kindly assign a plausible reason for what we have done, to let that pass as the real one, though we know, within our hearts, it is not so; or to let persons make a favorable guess respecting us, without contradicting it, though we know their conclusions, in consequence of our silence, or apparent assent, will be false ones. Now, all these things, how insignificant soever they may appear to man, are important between the soul and its Maker, and must be deeply offensive in the sight of that Being who is of purer eyes than to behold iniquity. They are important, as forming parts of a whole, items of a mass, links in a chain, steps in a downward progress, which must lead away from a participation with the blessed, in a kingdom, whose enjoyments consist of purity and truth. We have now come to that consideration of the subject of integrity, which relates to pecuniary affairs. And here what a field of operation opens before us, for the development of those principles of good or evil, of benevolence or selfishness, of uprightness or artifice, which I have endeavored to describe, less by their own nature, than by their influence upon the manners and general conduct of women! I believe there is nothing in the usages of society more fatal to the interests of mankind, to the spiritual progress of individuals, or to the general well-being of the human soul, than laxity of principle as regards our pecuniary dealings with each other. It is a case which all can understand-the worldly, as well as religious professors; if, then, the slightest flaw appears in the conduct of the latter in this respect, the interests of religion must be injured in consequence, and the cause of Christ must suffer. "But it is impossible," say the fair readers of this page, "that this part of the subject can have any reference to us, we have so little to do with money;" or, perhaps, they say, "so little in our power to spend." Perhaps it is the very smallness of your supply according to the ideas you have formed of its inadequacy to meet your wishes, which is the cause of your want of integrity; for no one can act in strict accordance with the principles of integrity, until they have learned to practise economy. By economy, I do not mean simply the art of saving money, but the nobler science of employing it for the best purposes, and in its just proportions. In order to act out the principles of integ |