A Vindication of the Rights of Woman/Chapter III
THE SAME SUBJECT CONTINUED.
Bodily strength from being the distinction of heroes is now sunk into such unmerited contempt, that men, as well as women, seem to think it unnecessary: the latter, as it takes from their feminine graces, and from that lovely weakness, the source of their undue power; and the former, because it appears inimical with the character of a gentleman.
That they have both by departing from one extreme run into another, may easily be proved; but first it may be proper to observe, that a vulgar error has obtained a degree of credit, which has given force to a false conclusion, in which an effect has been mistaken for a cause.
People of genius have, very frequently, impaired their constitutions by study or careless inattention to their health, and the violence of their passions bearing a proportion to the vigour of their intellects, the sword's destroying the scabbard has become almost proverbial, and superficial observers have inferred from thence, that men of genius have commonly weak, or, to use a more fashionable phrase, delicate constitutions. Yet the contrary, I believe, will appear to be the fact; for, on diligent inquiry, I find that strength of mind has, in most cases, been accompanied by superior strength of body,—natural soundness of constitution,—not that robust tone of nerves and vigour of muscles, which arise from bodily labour, when the mind is quiescent, or only directs the hands.
Dr. Priestley has remarked, in the preface to his biographical chart, that the majority of great men have lived beyond forty-five. And, considering the thoughtless manner in which they have lavished their strength, when investigating a favourite science they have wasted the lamp of life, forgetful of the midnight hour; or, when lost in poetic dreams, fancy has peopled the scene, and the soul has been disturbed, till it shook the constitution, by the passions that meditation had raised; whose objects, the baseless fabric of a vision, faded before the exhausted eye, they must have had iron frames. Shakespeare never grasped the airy dagger with a nerveless hand, nor did Milton tremble when he led Satan far from the confines of his dreary prison.—These were not the ravings of imbecility, the sickly effusions of distempered brains; but the exuberance of fancy, that 'in a fine phrenzy' wandering, was not continually reminded of its material shackles.
I am aware that this argument would carry me further than it may be supposed I wish to go; but I follow truth, and, still adhering to my first position, I will allow that bodily strength seems to give man a natural superiority over woman; and this is the only solid basis on which the superiority of the sex can be built. But I still insist, that not only the virtue, but the knowledge of the two sexes should be the same in nature, if not in degree, and that women, considered not only as moral, but rational creatures, ought to endeavour to acquire human virtues (or perfections) by the same means as men, instead of being educated like a fanciful kind of half being—one of Rousseau's wild chimeras[1].
But, if strength of body be, with some shew of reason, the boast of men, why are women so infatuated as to be proud of a defect? Rousseau has furnished them with a plausible excuse, which could only have occurred to a man, whose imagination had been allowed to run wild, and refine on the impressions made by exquisite senses;—that they might, forsooth, have a pretext for yielding to a natural appetite without violating a romantic species of modesty, which gratifies the pride and libertinism of man.
Women, deluded by these sentiments, sometimes boast of their weakness, cunningly obtaining power by playing on the weakness of men; and they may well glory in their illicit sway, for, like Turkish bashaws, they have more real power than their masters: but virtue is sacrificed to temporary gratifications, and the respectability of life to the triumph of an hour.
Women, as well as despots have now, perhaps, more power than they would have if the world, divided and subdivided into kingdoms and families, was governed by laws deduced from the exercise of reason; but in obtaining it, to carry on the comparison, their character is degraded, and licentiousness spread through the whole aggregate of society. The many become pedestal to the few. I, therefore, will venture to assert, that till women are more rationally educated, the progress of human virtue and improvement in knowledge must receive continual checks. And if it be granted that woman was not created merely to gratify the appetite of man, nor to be the upper servant, who provides his meals and takes care of his linen, it must follow, that the first care of those mothers or fathers, who really attend to the education of females, should be, if not to strengthen the body, at least, not to destroy the constitution by mistaken notions of beauty and female excellence; nor should girls ever be allowed to imbibe the pernicious notion that a defect can, by any chemical process of reasoning, become an excellence. In this respect, I am happy to find, that the author of one of the most instructive books, that our country has produced for children, coincides with me in opinion; I shall quote his pertinent remarks to give the force of his respectable authority to reason[2].
But should it be proved that woman is naturally weaker than man, from whence does it follow that it is natural for her to labour to become still weaker than nature intended her to be? Arguments of this cast are an insult to common sense, and savour passion. The divine right of husbands, like the divine right of kings, may, it is to be hoped, in this enlightened age, be contested without danger, and, though conviction may not silence many boisterous disputants, yet when any prevailing prejudice is attacked, the wise will consider, and leave the narrow-minded to rail with thoughtless vehemence at innovation.
The mother, who wishes to give true dignity of character to her daughter, must, regardless of the sneers of ignorance, proceed on a plan diametrically opposite to that which Rousseau has recommended with all the deluding charms of eloquence and philosophical sophistry: for his eloquence renders absurdities plausible, and his dogmatic conclusions puzzle, without convincing, those who have not ability to refute them.
Throughout the whole animal kingdom every young creature requires almost continual exercise, and the infancy of children, conformable to this intimation, should be passed in harmless gambols, that exercise the feet and hands, without requiring very minute direction from the head, or the constant attention of a nurse. In fact, the care necessary for self-preservation is the first natural exercise of the understanding, as little inventions to amuse the present moment unfold the imagination. But these wise designs of nature are counteracted by mistaken fondness or blind zeal. The child is not left a moment to its own direction, particularly a girl, and thus rendered dependent—dependence is called natural.
To preserve personal beauty, woman's glory! the limbs and faculties are cramped with worse than Chinese bands, and the sedentary life which they are condemned to live, whilst boys frolic in the open air, weakens the muscles and relaxes the nerves.—As for Rousseau's remarks, which have since been echoed by several writers, that they have naturally, that is from their birth, independent of education, a fondness for dolls, dressing, and talking—they are so puerile as not to merit a serious refutation. That a girl, condemned to sit for hours together listening to the idle chat of weak nurses, or to attend at her mother's toilet, will endeavour to join the conversation, is, indeed, very natural; and that she will imitate her mother or aunts, and amuse herself by adorning her lifeless doll, as they do in dressing her, poor innocent babe! is undoubtedly a most natural consequence. For men of the greatest abilities have seldom had sufficient strength to rise above the surrounding atmosphere; and, if the page of genius has always been blurred by the prejudices of the age, some allowance should be made for a sex, who like kings, always see things through a false medium.
In this manner may the fondness for dress, conspicuous in women, be easily accounted for, without supposing it the result of a desire to please the sex on which they are dependent. The absurdity, in short, of supposing that a girl is naturally a coquette, and that a desire connected with the impulse of nature to propagate the species, should appear even before an improper education has, by heating the imagination, called it forth prematurely, is so unphilosophical, that such a sagacious observer as Rousseau would not have adopted it, if he had not been accustomed to make reason give way to his desire of singularity, and truth to a favourite paradox.
Yet thus to give a sex to mind was not very consistent with the principles of a man who argued so warmly, and so well, for the immortality of the soul.—But what a weak barrier is truth when it stands in the way of an hypothesis! Rousseau respected—almost adored virtue—and yet he allowed himself to love with sensual fondness. His imagination constantly prepared inflammable fewel for his inflammable senses; but, in order to reconcile his respect for self-denial, fortitude, and those heroic virtues, which a mind like his could not coolly admire, he labours to invert the law of nature, and broaches a doctrine pregnant with mischief and derogatory to the character of supreme wisdom.
His ridiculous stories, which tend to prove that girls are naturally attentive to their persons, without laying any stress on daily example, are below contempt.—And that a little miss should have such a correct taste as to neglect the pleasing amusement of making O's, merely because she perceived that it was an ungraceful attitude, should be selected with the anecdotes of the learned pig[3]. I have, probably, had an opportunity of observing more girls in their infancy than J. J. Rousseau—I can recollect my own feelings, and I have looked steadily around me; yet, so far from coinciding with him in opinion respecting the first dawn of the female character, I will venture to affirm, that a girl, whose spirits have not been damped by inactivity, or innocence tainted by false shame, will always be a romp, and the doll will never excite attention unless confinement allows her no alternative. Girls and boys, in short, would play harmlessly together, if the distinction of sex was not inculcated long before nature makes any difference.—I will go further, and affirm, as an indisputable fact, that most of the women, in the circle of my observation, who have acted like rational creatures, or shewn any vigour of intellect, have accidentally been allowed to run wild—as some of the elegant formers of the fair sex would insinuate.
The baneful consequences which flow from inattention to health during infancy, and youth, extend further than is supposed—dependence of body naturally produces dependence of mind; and how can she be a good wife or mother, the greater part of whose time is employed to guard against or endure sickness? Nor can it be expected that a woman will resolutely endeavour to strengthen her constitution and abstain from enervating indulgencies, if artificial notions of beauty, and false descriptions of sensibility, have been early entangled with her motives of action. Most men are sometimes obliged to bear with bodily inconveniencies, and to endure, occasionally, the inclemency of the elements; but genteel women are, literally speaking, slaves to their bodies, and glory in their subjection.
I once knew a weak woman of fashion, who was more than commonly proud of her delicacy and sensibility. She thought a distinguishing taste and puny appetite the height of all human perfection, and acted accordingly.—I have seen this weak sophisticated being neglect all the duties of life, yet recline with self-complacency on a sofa, and boast of her want of appetite as a proof of delicacy that extended to, or, perhaps, arose from, her exquisite sensibility: for it is difficult to render intelligible such ridiculous jargon.—Yet, at the moment, I have seen her insult a worthy old gentlewoman, whom unexpected misfortunes had made dependent on her ostentatious bounty, and who, in better days, had claims on her gratitude. Is it possible that a human creature could have become such a weak and depraved being, if, like the Sybarites, dissolved in luxury, every thing like virtue had not been worn away, or never impressed by precept, a poor substitute, it is true, for cultivation of mind, though it serves as a fence against vice?
Such a woman is not a more irrational monster than some of the Roman emperors, who were depraved by lawless power. Yet, since kings have been more under the restraint of law, and the curb, however weak, of honour, the records of history are not filled with such unnatural instances of folly and cruelty, nor does the despotism that kills virtue and genius in the bud, hover over Europe with that destructive blast which desolates Turky, and renders the men, as well as the soil, unfruitful.
Women are every where in this deplorable state; for, in order to preserve their innocence, as ignorance is courteously termed, truth is hidden from them, and they are made to assume an artificial character before their faculties have acquired any strength. Taught from their infancy that beauty is woman's sceptre, the mind shapes itself to the body, and, roaming round its gilt cage, only seeks to adorn its prison. Men have various employments and pursuits which engage their attention, and give a character to the opening mind; but women, confined to one, and having their thoughts constantly directed to the most insignificant part of themselves, seldom extend their views beyond the triumph of the hour. But was their understanding once emancipated from the slavery to which the pride and sensuality of man and their short-sighted desire, like that of dominion in tyrants, of present sway, has subjected them, we should probably read of their weaknesses with surprise. I must be allowed to pursue the argument a little farther.
Perhaps, if the existence of an evil being was allowed, who, in the allegorical language of scripture, went about seeking whom he should devour, he could not more effectually degrade the human character than by giving a man absolute power.
This argument branches into various ramifications.—Birth, riches, and every extrinsic advantage that exalt a man above his fellows, without any mental exertion, sink him in reality below them. In proportion to his weakness, he is played upon by designing men, till the bloated monster has lost all traces of humanity. And that tribes of men, like flocks of sheep, should quietly follow such a leader, is a solecism that only a desire of present enjoyment and narrowness of understanding can solve. Educated in slavish dependence, and enervated by luxury and sloth, where shall we find men who will stand forth to assert the rights of man;—or claim the privilege of moral beings, who should have but one road to excellence? Slavery to monarchs and ministers, which the world will be long in freeing itself from, and whose deadly grasp stop the progress of the human mind, is not yet abolished.
Let not men then in the pride of power, use the same arguments that tyrannic kings and venal ministers have used, and fallaciously assert that woman ought to be subjected because she has always been so.—But, when man, governed by reasonable laws, enjoys his natural freedom, let him despise woman, if she do not share it with him; and till that glorious period arrives, in descanting on the folly of the sex, let him not overlook his own.
Women, it is true, obtaining power by unjust means, by practising or fostering vice, evidently lose the rank which reason would assign them, and they become either abject slaves or capricious tyrants. They lose all simplicity, all dignity of mind, in acquiring power, and act as men are observed to act when they have been exalted by the same means.
It is time to effect a revolution in female manners—time to restore to them their lost dignity—and make them, as a part of the human species, labour by reforming themselves to reform the world. It is time to separate unchangeable morals from local manners.—If men be demi-gods—why let us serve them! And if the dignity of the female soul be as disputable as that of animals—if their reason does not afford sufficient light to direct their conduct whilst unerring instinct is denied—they are surely of all creatures the most miserable! and, bent beneath the iron hand of destiny, must submit to be a fair defect in creation. But to justify the ways of Providence respecting them, by pointing out some irrefragable reason for thus making such a large portion of mankind accountable and not accountable, would puzzle the subtilest casuist.
The only solid foundation for morality appears to be the character of the supreme Being; the harmony of which arises from a balance of attributes;—and, to speak with reverence, one attribute seems to imply the necessity of another. He must be just, because he is wise, he must be good, because he is omnipotent. For to exalt one attribute at the expense of another equally noble and necessary, bears the stamp of the warped reason of man—the homage of passion. Man, accustomed to bow down to power in his savage state, can seldom divest himself of this barbarous prejudice, even when civilization determines how much superior mental is to bodily strength; and his reason is clouded by these crude opinions, even when he thinks of the Deity. His omnipotence is made to swallow up, or preside over his other attributes, and those mortals are supposed to limit his power irreverently, who think that it must be regulated by his wisdom.
I disclaim that specious humility which, after investigating nature, stops at the author.—The High and Lofty One, who inhabiteth eternity, doubtless possesses many attributes of which we can form no conception; but reason tells me that they cannot clash with those I adore—and I am compelled to listen to her voice.
It seems natural for man to search for excellence, and either to trace it in the object that he worships, or blindly to invest it with perfection, as a garment. But what good effect can the latter mode of worship have on the moral conduct of a rational being? He bends to power; he adores a dark cloud, which may open a bright prospect to him, or burst in angry, lawless fury, on his devoted head—he knows not why. And, supposing that the Deity acts from the vague impulse of an undirected will, man must also follow his own, or act according to rules, deduced from principles which he disclaims as irreverent. Into this dilemma have both enthusiasts and cooler thinkers fallen, when they laboured to free men from the wholesome restraints which a just conception of the character of God imposes.
It is not impious thus to scan the attributes of the Almighty: in fact, who can avoid it that exercises his faculties? For to love God as the fountain of wisdom, goodness, and power, appears to be the only worship useful to a being who wishes to acquire either virtue or knowledge. A blind unsettled affection may, like human passions, occupy the mind and warm the heart, whilst, to do justice, love mercy, and walk humbly with our God, is forgotten. I shall pursue this subject still further, when I consider religion in a light opposite to that recommended by Dr. Gregory, who treats it as a matter of sentiment or taste.
To return from this apparent digression. It were to be wished that women would cherish an affection for their husbands, founded on the same principle that devotion ought to rest upon. No other firm base is there under heaven—for let them beware of the fallacious light of sentiment; too often used as a softer phrase for sensuality. It follows then, I think, that from their infancy women should either be shut up like eastern princes, or educated in such a manner as to be able to think and act for themselves.
Why do men halt between two opinions, and expect impossibilities? Why do they expect virtue from a slave, from a being whom the constitution of civil society has rendered weak, if not vicious?
Still I know that it will require a considerable length of time to eradicate the firmly rooted prejudices which sensualists have planted; it will also require some time to convince women that they act contrary to their real interest on an enlarged scale, when they cherish or affect weakness under the name of delicacy, and to convince the world that the poisoned source of female vices and follies, if it be necessary, in compliance with custom, to use synonymous terms in a lax sense, has been the sensual homage paid to beauty:—to beauty of features; for it has been shrewdly observed by a German writer, that a pretty woman, as an object of desire, is generally allowed to be so by men of all descriptions; whilst a fine woman, who inspires more sublime emotions by displaying intellectual beauty, may be overlooked or observed with indifference, by those men who find their happiness in the gratification of their appetites. I foresee an obvious retort—whilst man remains such an imperfect being as he appears hitherto to have been, he will, more or less, be the slave of his appetites; and those women obtaining most power who gratify a predominant one, the sex is degraded by a physical, if not by a moral necessity.
This objection has, I grant, some force; but while such a sublime precept exists, as, 'be pure as your heavenly Father is pure;' it would seem that the virtues of man are not limited by the Being who alone could limit them; and that he may press forward without considering whether he steps out of his sphere by indulging such a noble ambition. To the wild billows it has been said, 'thus far shalt thou go, and no further; and here shall thy proud waves be stayed.' Vainly then do they beat and foam, restrained by the power that confines the struggling planets in their orbits, matter yields to the great governing Spirit.—But an immortal soul, not restrained by mechanical laws and struggling to free itself from the shackles of matter, contributes to, instead of disturbing, the order of creation, when, co-operating with the Father of spirits, it tries to govern itself by the invariable rule that, in a degree, before which our imagination faints, the universe is regulated.
Besides, if women are educated for dependence; that is, to act according to the will of another fallible being, and submit, right or wrong, to power, where are we to stop? Are they to be considered as vicegerents allowed to reign over a small domain, and answerable for their conduct to a higher tribunal, liable to error?
It will not be difficult to prove that such delegates will act like men subjected by fear, and make their children and servants endure their tyrannical oppression. As they submit without reason, they will, having no fixed rules to square their conduct by, be kind, or cruel, just as the whim of the moment directs; and we ought not to wonder if sometimes, galled by their heavy yoke, they take a malignant pleasure in resting it on weaker shoulders.
But, supposing a woman, trained up to obedience, be married to a sensible man, who directs her judgment without making her feel the servility of her subjection, to act with as much propriety by this reflected light as can be expected when reason is taken at second hand, yet she cannot ensure the life of her protector; he may die and leave her with a large family.
A double duty devolves on her; to educate them in the character of both father and mother; to form their principles and secure their property. But, alas! she has never thought, much less acted for herself. She has only learned to please[4] men, to depend gracefully on them; yet, encumbered with children, how is she to obtain another protector—a husband to supply the place of reason? A rational man, for we are not treading on romantic ground, though he may think her a pleasing docile creature, will not choose to marry a family for love, when the world contains many more pretty creatures. What is then to become of her? She either falls an easy prey to some mean fortune-hunter, who defrauds her children of their paternal inheritance, and renders her miserable; or becomes the victim of discontent and blind indulgence. Unable to educate her sons, or impress them with respect; for it is not a play on words to assert, that people are never respected, though filling an important station, who are not respectable; she pines under the anguish of unavailing impotent regret. The serpent's tooth enters into her very soul, and the vices of licentious youth bring her with sorrow, if not with poverty also, to the grave.
This is not an overcharged picture; on the contrary, it is a very possible case, and something similar must have fallen under every attentive eye.
I have, however, taken it for granted, that she was well-disposed, though experience shews, that the blind may as easily be led into a ditch as along the beaten road. But supposing no very improbable conjecture, that a being only taught to please must still find her happiness in pleasing;—what an example of folly, not to say vice, will she be to her innocent daughters! The mother will be lost in the coquette, and instead of making friends of her daughters, view them with eyes askance, for they are rivals—rivals more cruel than any other, because they invite a comparison, and drive her from the throne of beauty, who has never thought of a seat on the bench of reason.
It does not require a lively pencil, or the discriminating outline of a caricature, to sketch the domestic miseries and petty vices which such a mistress of a family diffuses. Still she only acts as a woman ought to act, brought up according to Rousseau's system. She can never be reproached for being masculine, or turning out of her sphere; nay, she may observe another of his grand rules, and cautiously preserving her reputation free from spot, be reckoned a good kind of woman. Yet in what respect can she be termed good? She abstains, it is true, without any great struggle, from committing gross crimes; but how does she fulfil her duties? Duties!—in truth she has enough to think of to adorn her body and nurse a weak constitution.
With respect to religion, she never presumed to judge for herself; but conformed, as a dependent creature should, to the ceremonies of the church which she was brought up in, piously believing that wiser heads than her own have settled that business:—and not to doubt is her point of perfection. She therefore pays her tythe of mint and cummin—and thanks her God that she is not as other women are. These are the blessed effects of a good education! These the virtues of man's help-mate[5]!
I must relieve myself by drawing a different picture.
Let fancy now present a woman with a tolerable understanding, for I do not wish to leave the line of mediocrity, whose constitution, strengthened by exercise, has allowed her body to acquire its full vigour; her mind, at the same time, gradually expanding itself to comprehend the moral duties of life, and in what human virtue and dignity consist.
Formed thus by the discharge of the relative duties of her station, she marries from affection, without losing light of prudence, and looking beyond matrimonial felicity, she secures her husband's respect before it is necessary to exert mean arts to please him and feed a dying flame, which nature doomed to expire when the object became familiar, when friendship and forbearance take place of a more ardent affection.—This is the natural death of love, and domestic peace is not destroyed by struggles to prevent its extinction. I also suppose the husband to be virtuous; or she is still more in want of independent principles.
Fate, however, breaks this tie.—She is left a widow, perhaps, without a sufficient provision; but she is not desolate! The pang of nature is felt; but after time has softened sorrow into melancholy resignation, her heart turns to her children with redoubled fondness, and anxious to provide for them, affection gives a sacred heroic cast to her maternal duties. She thinks that not only the eye sees her virtuous efforts from whom all her comfort now must flow, and whose approbation is life; but her imagination, a little abstracted and exalted by grief, dwells on the fond hope that the eyes which her trembling hand closed, may still see how she subdues every wayward passion to fulfil the double duty of being the father as well as the mother of her children. Raised to heroism by misfortunes, she represses the first faint dawning of a natural inclination, before it ripens into love, and in the bloom of life forgets her sex—forgets the pleasure of an awakening passion, which might again have been inspired and returned. She no longer thinks of pleasing, and conscious dignity prevents her from priding herself on account of the praise which her conduct demands. Her children have her love, and her brightest hopes are beyond the grave, where her imagination often strays.
I think I see her surrounded by her children, reaping the reward of her care. The intelligent eye meets hers, whilst health and innocence smile on their chubby cheeks, and as they grow up the cares of life are lessened by their grateful attention. She lives to see the virtues which she endeavoured to plant on principles fixed into habits, to see her children attain a strength of character sufficient to enable them to endure adversity without forgetting their mother's example.
The task of life thus fulfilled, she calmly waits for the sleep of death, and rising from the grave, may say—Behold, thou gavest me a talent—and here are five talents.
I wish to sum up what I have said in a few words, for I here throw down my gauntlet, and deny the existence of sexual virtues, not excepting modesty. For man and woman, truth, if I understand the meaning of the word, must be the same; yet the fanciful female character, so prettily drawn by poets and novelists, demanding the sacrifice of truth and sincerity, virtue becomes a relative idea, having no other foundation than utility, and of that utility men pretend arbitrarily to judge, shaping it to their own convenience.
Women, I allow, may have different duties to fulfil; but they are human duties, and the principles that should regulate the discharge of them, I sturdily maintain, must be the same.
To become respectable, the exercise of their understanding is necessary, there is no other foundation for independence of character; I mean explicitly to say that they must only bow to the authority of reason, instead of being the modest slaves of opinion.
In the superiour ranks of life how seldom do we meet with a man of superior abilities, or even common acquirements? The reason appears to me clear, the state they are born in was an unnatural one. The human character has ever been formed by the employments the individual, or class, pursues; and if the faculties are not sharpened by necessity, they must remain obtuse. The argument may fairly be extended to women; for, seldom occupied by serious business, the pursuit of pleasure gives that insignificancy to their character which renders the society of the great so insipid. The same want of firmness, produced by a similar cause, forces them both to fly from themselves to noisy pleasures, and artificial passions, till vanity takes place of every social affection, and the characteristics of humanity can scarcely be discerned. Such are the blessings of civil governments, as they are at present organized, that wealth and female softness equally tend to debase mankind, and are produced by the same cause; but allowing women to be rational creatures, they should be incited to acquire virtues which they may call their own, for how can a rational being be ennobled by any thing that is not obtained by its own exertions?
- ↑ 'Researches into abstract and speculative truths, the principles and axioms of sciences, in short, every thing which lends to generalize our ideas, is not the proper province of women; their studies should be relative to point of practice; it belongs to them to apply those principles which men have discovered; and it is their part to make observations, which direct men to the establishment of general principles. All the ideas of women, which have not the immediate tendency to points of duty, should be directed to the study of men, and to the attainment of those agreeable accomplishments which have taste for their object; for as to works of genius, they are beyond their capacity; neither have they sufficient precision or power of attention to succeed in sciences which require accuracy: and as to physical knowledge, it belongs to those only who are most active, most inquisitive; who comprehend the greatest variety of objects: in short, it belongs to those who have the strongest powers, and who exercise them most, to judge of the relations between sensible beings and the laws of nature. A woman who is naturally weak, and does not carry her ideas to any great extent, knows how to judge and make a proper estimate of those movements which she sets to work, in order to aid her weakness; and these movements are the passions of men. The mechanism she employs is much more powerful than ours; for all her levers move the human heart. She must have the skill to incline us to do every thing which her sex will not enable her to do of herself, and which is necessary or agreeable to her; therefore she ought to study the mind of man thoroughly, not the mind of man in general, abstracted, but the dispositions of those men to whom she is subject, either by the laws of her country or by the force of opinion. She should learn to penetrate into their real sentiments from their conversation, their actions, their looks, and gestures. She should also have the art, by her own conversation, actions, looks, and gestures, to communicate those sentiments which are agreeable to them, without seeming to intend it. Men will argue more philosophically about the human heart; but women will read the heart of man better than they. It belongs to women, if I may be allowed the expression, to form an experimental morality, and to reduce the study of man to a system. Women have most wit, men have most genius; women observe, men reason: from the concurrence of both we derive the cleared light and the most perfect knowledge, which the human mind is, of itself, capable of attaining. In one word, from hence we acquire the most intimate acquaintance, both with ourselves and others, of which our nature is capable; and it is thus that art has a constant tendency to perfect those endowments which nature has bestowed.—The world is the book of women.' Rousseau's Emilius. I hope my readers still remember the comparison, which I have brought forward, between women and officers.
- ↑ A respectable old man gives the following sensible account of the
method he pursued when educating his daughter. 'I endeavoured to
give both to her mind and body a degree of vigour, which is seldom
found in the female sex. As soon as she was sufficiently advanced
in strength to be capable of the lighter labours of husbandry and
gardening, I employed her as my constant companion. Selene, for that
was her name, soon acquired a dexterity in all these rustic employments,
which I considered with equal pleasure and admiration. If
women are in general feeble both in body and mind, it arises less from
nature than from education. We encourage a vicious indolence and
inactivity, which we falsely call delicacy; instead of hardening their
minds by the severer principles of reason and philosophy, we breed
them to useless arts, which terminate in vanity and sensuality. In
most of the countries which I had visited, they are taught nothing of
an higher nature than a few modulations of the voice, or useless
postures of the body; their time is consumed in sloth or trifles, and
trifles become the only pursuits capable of interesting them. We seem
to forget, that it is upon the qualities of the female sex that our own
domestic comforts and the education of our children must depend.
And what are the comforts or the education which a race of beings,
corrupted from their infancy, and unacquainted with all the duties of
life, are fitted to bestow? To touch a musical instrument with useless
skill, to exhibit their natural or affected graces to the eyes of indolent
and debauched young men, to dissipate their husband's patrimony in riotous
and unnecessary expenses, these are the only arts cultivated by
women in most of the polished nations I had seen. And the
consequences are uniformly such as may be expected to proceed from such
poluted sources, private misery and public servitude.
'But Selene's education was regulated by different views, and conducted upon severer principles; if that can be called severity which opens the mind to a sense of moral and religious duties, and most effectually arms it against the inevitable evils of life.'
Mr. Day's Sanford and Merton, Vol. III.
- ↑ 'I once knew a young person who learned to write before she learned
to read, and began to write with her needle before she could use
a pen. At first, indeed, she took it into her head to make no other
letter than the O: this letter she was constantly making of all sizes, and always the wrong way. Unluckily, one day, as she was intent on
this employment, she happened to see herself in the looking-glass; when,
taking a dislike to the constrained attitude in which she sat while writing,
she threw away her pen, like another Pallas, and determined against making
the O any more. Her brother was also equally averse to writing; it
was the confinement, however, and not the constrained attitude, that
most disgusted him.'
Rousseau's Emilius.
- ↑ 'In the union of the sexes, both pursue one common object, but
not in the same manner. From their diversity in this particular, arises the
first determinate difference between the moral relations of each. The one
should be active and strong, the other passive and weak: it is necessary
the one should have both the power and the will, and that the other
should make little resistance.
'This principle being established, it follows that woman is expressly formed to please the man; if the obligation be reciprocal also, and the man ought to please in his turn, it is not so immediately necessary: his great merit is in his power, and he pleases merely because he is strong. This, I must confess, is not one of the refined maxims of love; it is, however, one of the laws of nature, prior to love itself.
'If woman be formed to please and be subjected to man it is her place, doubtless, to render herself agreeable to him, instead of challenging his passion. The violence of his desires depends on her charms; it is by means of these she should urge him to the exertion of those powers which nature hath giving him. The most successful method of exciting them, is, to render such exertion necessary by their resistance; as, in that case, self-love is added to desire, and the one triumphs in the victory which the other obliged to acquire. Hence arise the various modes of attack and defence between the sexes; the boldness of one sex and the timidity of the other; and, in a word, that bashfulness and modesty with which nature hath armed the weak, in order to subdue the strong.' Rousseau's Emilius.
I shall make no other comment on this ingenius passage, than just to observe, that it is the philosophy of lasciviousness.
- ↑ 'O how lovely,' exclaims Rousseau, speaking of Sophia, 'is her
ignorance! Happy is he who is destined to instruct her! She will never
pretend to be the tutor of her husband, but will be content to be his pupil.
Far from attempting to subject him to her taste, she will accommodate
herself to his. She will be more estimable to him, than if she was learned:
he will have a pleasure in instructing her.'
Rousseau's Emilius.
I shall content myself with simply asking, how friendship can subsist, when love expires, between the master and his pupil?