A popular government, in all these respects, is a most powerful institution; more powerful, as it has sometimes appeared to me, than the influence of most other human institutions put together, either for good or for evil, according to its character.  Its example, its tone, whether of regard or disregard for moral obligation, is most important to human happiness; it is among those things which most affect the political morals of mankind, and their general morals also.  I advert to this, because there has been put forth, in modern times, the false maxim, that there is one morality for politics, and another morality for other things; that, in their political conduct to their opponents, men may say and do that which they would never think of saying or doing in the personal relations of private life.  There has been openly announced a sentiment, which I consider as the very essence of false morality, which declares that “all is fair in politics.”  If a man speaks falsely or calumniously of his neighbor, and is reproached for the offence, the ready excuse is this:  “It was in relation to public and political matters; I cherished no personal ill-will whatever against that individual, but quite the contrary; I spoke of my adversary merely as a political man.”  In my opinion, the day is coming when falsehood will stand for falsehood, and calumny will be treated as a breach of the commandment, whether it be committed politically or in the concerns of private life.

It is by the promulgation of sound morals in the community, and more especially by the training and instruction of the young, that woman performs her part towards the preservation of a free government.  It is generally admitted that public liberty, and the perpetuity of a free constitution, rest on the virtue and intelligence of the community which enjoys it.  How is that virtue to be inspired, and how is that intelligence to be communicated?  Bonaparte once asked Madame de Stael in what manner he could best promote the happiness of France.  Her reply is full of political wisdom.  She said, “Instruct the mothers of the French people.”  Mothers are, indeed, the affectionate and effective teachers of the human race.  The mother begins her process of training with the infant in her arms.  It is she who directs, so to speak, its first mental and spiritual pulsations.  She conducts it along the impressible years of childhood and youth, and hopes to deliver it to the stern conflicts and tumultuous scenes of life, armed by those good principles which her child has received from maternal care and love.

If we draw within the circle of our contemplation the mothers of a civilized nation, what do we see?  We behold so many artificers working, not on frail and perishable matter, but on the immortal mind, moulding and fashioning beings who are to exist for ever.  We applaud the artist whose skill and genius present the mimic man upon the canvas; we admire and celebrate the sculptor who works out that same image in enduring