CHAPTER 4.

by Mary Wollstonecraft

　　OBSERVATIONS ON THE STATE OF DEGRADATION TO WHICH WOMAN IS REDUCEDBY VARIOUS CAUSES.That woman is naturally weak, or degraded by a concurrence ofcircumstances is, I think, clear. But this position I shall simplycontrast with a conclusion, which I have frequently heard fall fromsensible men in favour of an aristocracy: that the mass of mankindcannot be any thing, or the obsequious slaves, who patiently allowthemselves to be penned up, would feel their own consequence, andspurn their chains. Men, they further observe, submit every whereto oppression, when they have only to lift up their heads to throwoff the yoke; yet, instead of asserting their birthright, theyquietly lick the dust, and say, let us eat and drink, for to-morrowwe die. Women, I argue from analogy, are degraded by the samepropensity to enjoy the present moment; and, at last, despise thefreedom which they have not sufficient virtue to struggle toattain. But I must be more explicit.

　　With respect to the culture of the heart, it is unanimously allowedthat sex is out of the question; but the line of subordination inthe mental powers is never to be passed over. Only "absolute inloveliness," the portion of rationality granted to woman is,indeed, very scanty; for, denying her genius and judgment, it isscarcely possible to divine what remains to characterize intellect.

　　The stamina of immortality, if I may be allowed the phrase, is theperfectibility of human reason; for, was man created perfect, ordid a flood of knowledge break in upon him, when he arrived atmaturity, that precluded error, I should doubt whether hisexistence would be continued after the dissolution of the body.But in the present state of things, every difficulty in morals,that escapes from human discussion, and equally baffles theinvestigation of profound thinking, and the lightning glance ofgenius, is an argument on which I build my belief of theimmortality of the soul. Reason is, consequentially, the simplepower of improvement; or, more properly speaking, of discerningtruth. Every individual is in this respect a world in itself.More or less may be conspicuous in one being than other; but thenature of reason must be the same in all, if it be an emanation ofdivinity, the tie that connects the creature with the Creator; for,can that soul be stamped with the heavenly image, that is notperfected by the exercise of its own reason? Yet outwardlyornamented with elaborate care, and so adorned to delight man,"that with honour he may love," (Vide Milton) the soul of woman isnot allowed to have this distinction, and man, ever placed betweenher and reason, she is always represented as only created to seethrough a gross medium, and to take things on trust. But,dismissing these fanciful theories, and considering woman as awhole, let it be what it will, instead of a part of man, theinquiry is, whether she has reason or not. If she has, which, fora moment, I will take for granted, she was not created merely to bethe solace of man, and the sexual should not destroy the humancharacter.

　　Into this error men have, probably, been led by viewing educationin a false light; not considering it as the first step to form abeing advancing gradually toward perfection; (This word is notstrictly just, but I cannot find a better.) but only as apreparation for life. On this sensual error, for I must call itso, has the false system of female manners been reared, which robsthe whole sex of its dignity, and classes the brown and fair withthe smiling flowers that only adorn the land. This has ever beenthe language of men, and the fear of departing from a supposedsexual character, has made even women of superior sense adopt thesame sentiments. Thus understanding, strictly speaking, has beendenied to woman; and instinct, sublimated into wit and cunning, forthe purposes of life, has been substituted in its stead.

　　The power of generalizing ideas, of drawing comprehensiveconclusions from individual observations, is the only acquirementfor an immortal being, that really deserves the name of knowledge.Merely to observe, without endeavouring to account for any thing,may, (in a very incomplete manner) serve as the common sense oflife; but where is the store laid up that is to clothe the soulwhen it leaves the body?

　　This power has not only been denied to women; but writers haveinsisted that it is inconsistent, with a few exceptions, with theirsexual character. Let men prove this, and I shall grant that womanonly exists for man. I must, however, previously remark, that thepower of generalizing ideas, to any great extent, is not verycommon amongst men or women. But this exercise is the truecultivation of the understanding; and every thing conspires torender the cultivation of the understanding more difficult in thefemale than the male world.

　　I am naturally led by this assertion to the main subject of thepresent chapter, and shall now attempt to point out some of thecauses that degrade the sex, and prevent women from generalizingtheir observations.

　　I shall not go back to the remote annals of antiquity to trace thehistory of woman; it is sufficient to allow, that she has alwaysbeen either a slave or a despot, and to remark, that each of thesesituations equally retards the progress of reason. The grandsource of female folly and vice has ever appeared to me to arisefrom narrowness of mind; and the very constitution of civilgovernments has put almost insuperable obstacles in the way toprevent the cultivation of the female understanding: yet virtuecan be built on no other foundation! The same obstacles are thrownin the way of the rich, and the same consequences ensue.

　　Necessity has been proverbially termed the mother of invention; theaphorism may be extended to virtue. It is an acquirement, and anacquirement to which pleasure must be sacrificed, and whosacrifices pleasure when it is within the grasp, whose mind has notbeen opened and strengthened by adversity, or the pursuit ofknowledge goaded on by necessity? Happy is it when people have thecares of life to struggle with; for these struggles prevent theirbecoming a prey to enervating vices, merely from idleness! But, iffrom their birth men and women are placed in a torrid zone, withthe meridian sun of pleasure darting directly upon them, how canthey sufficiently brace their minds to discharge the duties oflife, or even to relish the affections that carry them out ofthemselves?

　　Pleasure is the business of a woman's life, according to thepresent modification of society, and while it continues to be so,little can be expected from such weak beings. Inheriting, in alineal descent from the first fair defect in nature, thesovereignty of beauty, they have, to maintain their power, resignedtheir natural rights, which the exercise of reason, might haveprocured them, and chosen rather to be short-lived queens thanlabour to attain the sober pleasures that arise from equality.Exalted by their inferiority (this sounds like a contradiction)they constantly demand homage as women, though experience shouldteach them that the men who pride themselves upon paying thisarbitrary insolent respect to the sex, with the most scrupulousexactness, are most inclined to tyrannize over, and despise thevery weakness they cherish. Often do they repeat Mr. Hume'ssentiments; when comparing the French and Athenian character, healludes to women. "But what is more singular in this whimsicalnation, say I to the Athenians, is, that a frolic of yours duringthe Saturnalia, when the slaves are served by their masters, isseriously continued by them through the whole year, and through thewhole course of their lives; accompanied too with somecircumstances, which still further augment the absurdity andridicule. Your sport only elevates for a few days, those whomfortune has thrown down, and whom she too, in sport, may reallyelevate forever above you. But this nation gravely exalts those,whom nature has subjected to them, and whose inferiority andinfirmities are absolutely incurable. The women, though withoutvirtue, are their masters and sovereigns."

　　Ah! why do women, I write with affectionate solicitude, condescendto receive a degree of attention and respect from strangers,different from that reciprocation of civility which the dictates ofhumanity, and the politeness of civilization authorise between manand man? And why do they not discover, when "in the noon ofbeauty's power," that they are treated like queens only to bedeluded by hollow respect, till they are led to resign, or notassume, their natural prerogatives? Confined then in cages, likethe feathered race, they have nothing to do but to plumethemselves, and stalk with mock-majesty from perch to perch. It istrue, they are provided with food and raiment, for which theyneither toil nor spin; but health, liberty, and virtue are given inexchange. But, where, amongst mankind has been found sufficientstrength of mind to enable a being to resign these adventitiousprerogatives; one who rising with the calm dignity of reason aboveopinion, dared to be proud of the privileges inherent in man? andit is vain to expect it whilst hereditary power chokes theaffections, and nips reason in the bud.

　　The passions of men have thus placed women on thrones; and, tillmankind become more reasonable, it is to be feared that women willavail themselves of the power which they attain with the leastexertion, and which is the most indisputable. They will smile,yes, they will smile, though told that—

　　"In beauty's empire is no mean,

　　And woman either slave or queen,

　　Is quickly scorn'd when not ador'd."

　　But the adoration comes first, and the scorn is not anticipated.

　　Lewis the XIVth, in particular, spread factitious manners, andcaught in a specious way, the whole nation in his toils; forestablishing an artful chain of despotism, he made it the interestof the people at large, individually to respect his station, andsupport his power. And women, whom he flattered by a puerileattention to the whole sex, obtained in his reign that prince-likedistinction so fatal to reason and virtue.

　　A king is always a king, and a woman always a woman: (And a wit,always a wit, might be added; for the vain fooleries of wits andbeauties to obtain attention, and make conquests, are much upon apar.) his authority and her sex, ever stand between them andrational converse. With a lover, I grant she should be so, and hersensibility will naturally lead her to endeavour to excite emotion,not to gratify her vanity but her heart. This I do not allow to becoquetry, it is the artless impulse of nature, I only exclaimagainst the sexual desire of conquest, when the heart is out of thequestion.

　　This desire is not confined to women; "I have endeavoured," saysLord Chesterfield, "to gain the hearts of twenty women, whosepersons I would not have given a fig for." The libertine who in agust of passion, takes advantage of unsuspecting tenderness, is asaint when compared with this cold-hearted rascal; for I like touse significant words. Yet only taught to please, women are alwayson the watch to please, and with true heroic ardour endeavour togain hearts merely to resign, or spurn them, when the victory isdecided, and conspicuous.

　　I must descend to the minutiae of the subject.

　　I lament that women are systematically degraded by receiving thetrivial attentions, which men think it manly to pay to the sex,when, in fact, they are insultingly supporting their ownsuperiority. It is not condescension to bow to an inferior. Soludicrous, in fact, do these ceremonies appear to me, that Iscarcely am able to govern my muscles, when I see a man start witheager, and serious solicitude to lift a handkerchief, or shut adoor, when the LADY could have done it herself, had she only moveda pace or two.

　　A wild wish has just flown from my heart to my head, and I will notstifle it though it may excite a horse laugh. I do earnestly wishto see the distinction of sex confounded in society, unless wherelove animates the behaviour. For this distinction is, I am firmlypersuaded, the foundation of the weakness of character ascribed towoman; is the cause why the understanding is neglected, whilstaccomplishments are acquired with sedulous care: and the samecause accounts for their preferring the graceful before the heroicvirtues.

　　Mankind, including every description, wish to be loved andrespected for SOMETHING; and the common herd will always take thenearest road to the completion of their wishes. The respect paidto wealth and beauty is the most certain and unequivocal; and ofcourse, will always attract the vulgar eye of common minds.Abilities and virtues are absolutely necessary to raise men fromthe middle rank of life into notice; and the natural consequence isnotorious, the middle rank contains most virtue and abilities. Menhave thus, in one station, at least, an opportunity of exertingthemselves with dignity, and of rising by the exertions whichreally improve a rational creature; but the whole female sex are,till their character is formed, in the same condition as the rich:for they are born, I now speak of a state of civilization, withcertain sexual privileges, and whilst they are gratuitously grantedthem, few will ever think of works of supererogation, to obtain theesteem of a small number of superior people.

　　When do we hear of women, who starting out of obscurity, boldlyclaim respect on account of their great abilities or daringvirtues? Where are they to be found? "To be observed, to beattended to, to be taken notice of with sympathy, complacency, andapprobation, are all the advantages which they seek." True! mymale readers will probably exclaim; but let them, before they drawany conclusion, recollect, that this was not written originally asdescriptive of women, but of the rich. In Dr. Smith's Theory ofMoral Sentiments, I have found a general character of people ofrank and fortune, that in my opinion, might with the greatestpropriety be applied to the female sex. I refer the sagaciousreader to the whole comparison; but must be allowed to quote apassage to enforce an argument that I mean to insist on, as the onemost conclusive against a sexual character. For if, exceptingwarriors, no great men of any denomination, have ever appearedamongst the nobility, may it not be fairly inferred, that theirlocal situation swallowed up the man, and produced a charactersimilar to that of women, who are LOCALIZED, if I may be allowedthe word, by the rank they are placed in, by COURTESY? Women,commonly called Ladies, are not to be contradicted in company, arenot allowed to exert any manual strength; and from them thenegative virtues only are expected, when any virtues are expected,patience, docility, good-humour, and flexibility; virtuesincompatible with any vigorous exertion of intellect. Besides byliving more with each other, and to being seldom absolutely alone,they are more under the influence of sentiments than passions.Solitude and reflection are necessary to give to wishes the forceof passions, and enable the imagination to enlarge the object andmake it the most desirable. The same may be said of the rich; theydo not sufficiently deal in general ideas, collected byimpassionate thinking, or calm investigation, to acquire thatstrength of character, on which great resolves are built. But hearwhat an acute observer says of the great.

　　"Do the great seem insensible of the easy price at which they mayacquire the public admiration? or do they seem to imagine, that tothem, as to other men, it must be the purchase either of sweat orof blood? By what important accomplishments is the young noblemaninstructed to support the dignity of his rank, and to renderhimself worthy of that superiority over his fellow citizens, towhich the virtue of his ancestors had raised them? Is it byknowledge, by industry, by patience, by self-denial, or by virtueof any kind? As all his words, as all his motions are attended to,he learns an habitual regard for every circumstance of ordinarybehaviour, and studies to perform all those small duties with themost exact propriety. As he is conscious how much he is observed,and how much mankind are disposed to favour all his inclinations,he acts, upon the most indifferent occasions, with that freedom andelevation which the thought of this naturally inspires. His air,his manner, his deportment all mark that elegant and graceful senseof his own superiority, which those who are born to an inferiorstation can hardly ever arrive at. These are the arts by which heproposes to make mankind more easily submit to his authority, andto govern their inclinations according to his own pleasure: and inthis he is seldom disappointed. These arts, supported by rank andpre-eminence, are, upon ordinary occasions, sufficient to governthe world. Lewis XIV. during the greater part of his reign, wasregarded, not only in France, but over all Europe, as the mostperfect model of a great prince. But what were the talents andvirtues, by which he acquired this great reputation? Was it by thescrupulous and inflexible justice of all his undertakings, by theimmense dangers and difficulties with which they were attended, orby the unwearied and unrelenting application with which he pursuedthem? Was it by his extensive knowledge, by his exquisitejudgment, or by his heroic valour? It was by none of thesequalities. But he was, first of all, the most powerful prince inEurope, and consequently held the highest rank among kings; andthen, says his historian, 'he surpassed all his courtiers in thegracefulness of his shape, and the majestic beauty of his features.The sound of his voice noble and affecting, gained those heartswhich his presence intimidated. He had a step and a deportment,which could suit only him and his rank, and which would have beenridiculous in any other person. The embarrassment which heoccasioned to those who spoke to him, flattered that secretsatisfaction with which he felt his own superiority.' Thesefrivolous accomplishments, supported by his rank, and, no doubt,too, by a degree of other talents and virtues, which seems,however, not to have been much above mediocrity, established thisprince in the esteem of his own age, and have drawn even fromposterity, a good deal of respect for his memory. Compared withthese, in his own times, and in his own presence, no other virtue,it seems, appeared to have any merit. Knowledge, industry, valour,and beneficence, trembling, were abashed, and lost all dignitybefore them."

　　Woman, also, thus "in herself complete," by possessing all these

　　FRIVOLOUS accomplishments, so changes the nature of things,

　　—"That what she wills to do or say

　　Seems wisest, virtuousest, discreetest, best;

　　All higher knowledge in HER PRESENCE falls

　　Degraded. Wisdom in discourse with her

　　Loses discountenanc'd, and like folly shows;

　　Authority and reason on her wait."—

　　And all this is built on her loveliness!

　　In the middle rank of life, to continue the comparison, men, intheir youth, are prepared for professions, and marriage is notconsidered as the grand feature in their lives; whilst women, onthe contrary, have no other scheme to sharpen their faculties. Itis not business, extensive plans, or any of the excursive flightsof ambition, that engross their attention; no, their thoughts arenot employed in rearing such noble structures. To rise in theworld, and have the liberty of running from pleasure to pleasure,they must marry advantageously, and to this object their time issacrificed, and their persons often legally prostituted. A man,when he enters any profession, has his eye steadily fixed on somefuture advantage (and the mind gains great strength by having allits efforts directed to one point) and, full of his business,pleasure is considered as mere relaxation; whilst women seek forpleasure as the main purpose of existence. In fact, from theeducation which they receive from society, the love of pleasure maybe said to govern them all; but does this prove that there is a sexin souls? It would be just as rational to declare, that thecourtiers in France, when a destructive system of despotism hadformed their character, were not men, because liberty, virtue, andhumanity, were sacrificed to pleasure and vanity. Fatal passions,which have ever domineered over the WHOLE race!

　　The same love of pleasure, fostered by the whole tendency of theireducation, gives a trifling turn to the conduct of women in mostcircumstances: for instance, they are ever anxious about secondarythings; and on the watch for adventures, instead of being occupiedby duties.

　　A man, when he undertakes a journey, has, in general the end inview; a woman thinks more of the incidental occurrences, thestrange things that may possibly occur on the road; the impressionthat she may make on her fellow travellers; and, above all, she isanxiously intent on the care of the finery that she carries withher, which is more than ever a part of herself, when going tofigure on a new scene; when, to use an apt French turn ofexpression, she is going to produce a sensation. Can dignity ofmind exist with such trivial cares?

　　In short, women, in general, as well as the rich of both sexes,have acquired all the follies and vices of civilization, and missedthe useful fruit. It is not necessary for me always to premise,that I speak of the condition of the whole sex, leaving exceptionsout of the question. Their senses are inflamed, and theirunderstandings neglected; consequently they become the prey oftheir senses, delicately termed sensibility, and are blown about byevery momentary gust of feeling. They are, therefore, in a muchworse condition than they would be in, were they in a state nearerto nature. Ever restless and anxious, their over exercisedsensibility not only renders them uncomfortable themselves, buttroublesome, to use a soft phrase, to others. All their thoughtsturn on things calculated to excite emotion; and, feeling, whenthey should reason, their conduct is unstable, and their opinionsare wavering, not the wavering produced by deliberation orprogressive views, but by contradictory emotions. By fits andstarts they are warm in many pursuits; yet this warmth, neverconcentrated into perseverance, soon exhausts itself; exhaled byits own heat, or meeting with some other fleeting passion, to whichreason has never given any specific gravity, neutrality ensues.Miserable, indeed, must be that being whose cultivation of mind hasonly tended to inflame its passions! A distinction should be madebetween inflaming and strengthening them. The passions thuspampered, whilst the judgment is left unformed, what can beexpected to ensue? Undoubtedly, a mixture of madness and folly!

　　This observation should not be confined to the FAIR sex; however,at present, I only mean to apply it to them.

　　Novels, music, poetry and gallantry, all tend to make women thecreatures of sensation, and their character is thus formed duringthe time they are acquiring accomplishments, the only improvementthey are excited, by their station in society, to acquire. Thisoverstretched sensibility naturally relaxes the other powers of themind, and prevents intellect from attaining that sovereignty whichit ought to attain, to render a rational creature useful to others,and content with its own station; for the exercise of theunderstanding, as life advances, is the only method pointed out bynature to calm the passions.

　　Satiety has a very different effect, and I have often been forciblystruck by an emphatical description of damnation, when the spiritis represented as continually hovering with abortive eagernessround the defiled body, unable to enjoy any thing without theorgans of sense. Yet, to their senses, are women made slaves,because it is by their sensibility that they obtain present power.

　　And will moralists pretend to assert, that this is the condition inwhich one half of the human race should be encouraged to remainwith listless inactivity and stupid acquiescence? Kindinstructors! what were we created for? To remain, it may be said,innocent; they mean in a state of childhood. We might as wellnever have been born, unless it were necessary that we should becreated to enable man to acquire the noble privilege of reason, thepower of discerning good from evil, whilst we lie down in the dustfrom whence we were taken, never to rise again.

　　It would be an endless task to trace the variety of meannesses,cares, and sorrows, into which women are plunged by the prevailingopinion, that they were created rather to feel than reason, andthat all the power they obtain, must be obtained by their charmsand weakness;

　　"Fine by defect, and amiably weak!"

　　And, made by this amiable weakness entirely dependent, exceptingwhat they gain by illicit sway, on man, not only for protection,but advice, is it surprising that, neglecting the duties thatreason alone points out, and shrinking from trials calculated tostrengthen their minds, they only exert themselves to give theirdefects a graceful covering, which may serve to heighten theircharms in the eye of the voluptuary, though it sink them below thescale of moral excellence?

　　Fragile in every sense of the word, they are obliged to look up toman for every comfort. In the most trifling dangers they cling totheir support, with parasitical tenacity, piteously demandingsuccour; and their NATURAL protector extends his arm, or lifts uphis voice, to guard the lovely trembler—from what? Perhaps thefrown of an old cow, or the jump of a mouse; a rat, would be aserious danger. In the name of reason, and even common sense, whatcan save such beings from contempt; even though they be soft andfair?

　　These fears, when not affected, may be very pretty; but they shew adegree of imbecility, that degrades a rational creature in a waywomen are not aware of—for love and esteem are very distinctthings.

　　I am fully persuaded, that we should hear of none of theseinfantine airs, if girls were allowed to take sufficient exerciseand not confined in close rooms till their muscles are relaxed andtheir powers of digestion destroyed. To carry the remark stillfurther, if fear in girls, instead of being cherished, perhaps,created, were treated in the same manner as cowardice in boys, weshould quickly see women with more dignified aspects. It is true,they could not then with equal propriety be termed the sweetflowers that smile in the walk of man; but they would be morerespectable members of society, and discharge the important dutiesof life by the light of their own reason. "Educate women likemen," says Rousseau, "and the more they resemble our sex the lesspower will they have over us." This is the very point I aim at. Ido not wish them to have power over men; but over themselves.

　　In the same strain have I heard men argue against instructing thepoor; for many are the forms that aristocracy assumes. "Teach themto read and write," say they, "and you take them out of the stationassigned them by nature." An eloquent Frenchman, has answeredthem; I will borrow his sentiments. But they know not, when theymake man a brute, that they may expect every instant to see himtransformed into a ferocious beast. Without knowledge there can beno morality!

　　Ignorance is a frail base for virtue! Yet, that it is thecondition for which woman was organized, has been insisted upon bythe writers who have most vehemently argued in favour of thesuperiority of man; a superiority not in degree, but essence;though, to soften the argument, they have laboured to prove, withchivalrous generosity, that the sexes ought not to be compared; manwas made to reason, woman to feel: and that together, flesh andspirit, they make the most perfect whole, by blending happilyreason and sensibility into one character.

　　And what is sensibility? "Quickness of sensation; quickness ofperception; delicacy." Thus is it defined by Dr. Johnson; and thedefinition gives me no other idea than of the most exquisitelypolished instinct. I discern not a trace of the image of God ineither sensation or matter. Refined seventy times seven, they arestill material; intellect dwells not there; nor will fire ever makelead gold!

　　I come round to my old argument; if woman be allowed to have animmortal soul, she must have as the employment of life, anunderstanding to improve. And when, to render the present statemore complete, though every thing proves it to be but a fraction ofa mighty sum, she is incited by present gratification to forget hergrand destination. Nature is counteracted, or she was born only toprocreate and rot. Or, granting brutes, of every description, asoul, though not a reasonable one, the exercise of instinct andsensibility may be the step, which they are to take, in this life,towards the attainment of reason in the next; so that through alleternity they will lag behind man, who, why we cannot tell, had thepower given him of attaining reason in his first mode of existence.

　　When I treat of the peculiar duties of women, as I should treat ofthe peculiar duties of a citizen or father, it will be found that Ido not mean to insinuate, that they should be taken out of theirfamilies, speaking of the majority. "He that hath wife andchildren," says Lord Bacon, "hath given hostages to fortune; forthey are impediments to great enterprises, either of virtue ormischief. Certainly the best works, and of greatest merit for thepublic, have proceeded from the unmarried or childless men." I saythe same of women. But, the welfare of society is not built onextraordinary exertions; and were it more reasonably organized,there would be still less need of great abilities, or heroicvirtues. In the regulation of a family, in the education ofchildren, understanding, in an unsophisticated sense, isparticularly required: strength both of body and mind; yet the menwho, by their writings, have most earnestly laboured to domesticatewomen, have endeavoured by arguments dictated by a gross appetite,that satiety had rendered fastidious, to weaken their bodies andcramp their minds. But, if even by these sinister methods theyreally PERSUADED women, by working on their feelings, to stay athome, and fulfil the duties of a mother and mistress of a family, Ishould cautiously oppose opinions that led women to right conduct,by prevailing on them to make the discharge of a duty the businessof life, though reason were insulted. Yet, and I appeal toexperience, if by neglecting the understanding they are as much,nay, more attached from these domestic duties, than they could beby the most serious intellectual pursuit, though it may beobserved, that the mass of mankind will never vigorously pursue anintellectual object, I may be allowed to infer, that reason isabsolutely necessary to enable a woman to perform any dutyproperly, and I must again repeat, that sensibility is not reason.

　　The comparison with the rich still occurs to me; for, when menneglect the duties of humanity, women will do the same; a commonstream hurries them both along with thoughtless celerity. Richesand honours prevent a man from enlarging his understanding, andenervate all his powers, by reversing the order of nature, whichhas ever made true pleasure the reward of labour.Pleasure—enervating pleasure is, likewise, within woman's reachwithout earning it. But, till hereditary possessions are spreadabroad, how can we expect men to be proud of virtue? And, tillthey are, women will govern them by the most direct means,neglecting their dull domestic duties, to catch the pleasure thatis on the wing of time.

　　"The power of women," says some author, "is her sensibility;" andmen not aware of the consequence, do all they can to make thispower swallow up every other. Those who constantly employ theirsensibility will have most: for example; poets, painters, andcomposers. Yet, when the sensibility is thus increased at theexpense of reason, and even the imagination, why do philosophicalmen complain of their fickleness? The sexual attention of manparticularly acts on female sensibility, and this sympathy has beenexercised from their youth up. A husband cannot long pay thoseattentions with the passion necessary to excite lively emotions,and the heart, accustomed to lively emotions, turns to a new lover,or pines in secret, the prey of virtue or prudence. I mean whenthe heart has really been rendered susceptible, and the tasteformed; for I am apt to conclude, from what I have seen infashionable life, that vanity is oftener fostered than sensibilityby the mode of education, and the intercourse between the sexes,which I have reprobated; and that coquetry more frequently proceedsfrom vanity than from that inconstancy, which overstrainedsensibility naturally produces.

　　Another argument that has had a great weight with me, must, Ithink, have some force with every considerate benevolent heart.Girls, who have been thus weakly educated, are often cruelly leftby their parents without any provision; and, of course, aredependent on, not only the reason, but the bounty of theirbrothers. These brothers are, to view the fairest side of thequestion, good sort of men, and give as a favour, what children ofthe same parents had an equal right to. In this equivocalhumiliating situation, a docile female may remain some time, with atolerable degree of comfort. But, when the brother marries, aprobable circumstance, from being considered as the mistress of thefamily, she is viewed with averted looks as an intruder, anunnecessary burden on the benevolence of the master of the house,and his new partner.

　　Who can recount the misery, which many unfortunate beings, whoseminds and bodies are equally weak, suffer in suchsituations—unable to work and ashamed to beg? The wife, acold-hearted, narrow-minded woman, and this is not an unfairsupposition; for the present mode of education does not tend toenlarge the heart any more than the understanding, is jealous ofthe little kindness which her husband shows to his relations; andher sensibility not rising to humanity, she is displeased at seeingthe property of HER children lavished on an helpless sister.

　　These are matters of fact, which have come under my eye again andagain. The consequence is obvious, the wife has recourse tocunning to undermine the habitual affection, which she is afraidopenly to oppose; and neither tears nor caresses are spared tillthe spy is worked out of her home, and thrown on the world,unprepared for its difficulties; or sent, as a great effort ofgenerosity, or from some regard to propriety, with a small stipend,and an uncultivated mind into joyless solitude.

　　These two women may be much upon a par, with respect to reason andhumanity; and changing situations, might have acted just the sameselfish part; but had they been differently educated, the casewould also have been very different. The wife would not have hadthat sensibility, of which self is the centre, and reason mighthave taught her not to expect, and not even to be flattered by theaffection of her husband, if it led him to violate prior duties.She would wish not to love him, merely because he loved her, but onaccount of his virtues; and the sister might have been able tostruggle for herself, instead of eating the bitter bread ofdependence.

　　I am, indeed, persuaded that the heart, as well as theunderstanding, is opened by cultivation; and by, which may notappear so clear, strengthening the organs; I am not now talking ofmomentary flashes of sensibility, but of affections. And, perhaps,in the education of both sexes, the most difficult task is so toadjust instruction as not to narrow the understanding, whilst theheart is warmed by the generous juices of spring, just raised bythe electric fermentation of the season; nor to dry up the feelingsby employing the mind in investigations remote from life.

　　With respect to women, when they receive a careful education, theyare either made fine ladies, brimful of sensibility, and teemingwith capricious fancies; or mere notable women. The latter areoften friendly, honest creatures, and have a shrewd kind of goodsense joined with worldly prudence, that often render them moreuseful members of society than the fine sentimental lady, thoughthey possess neither greatness of mind nor taste. The intellectualworld is shut against them; take them out of their family orneighbourhood, and they stand still; the mind finding noemployment, for literature affords a fund of amusement, which theyhave never sought to relish, but frequently to despise. Thesentiments and taste of more cultivated minds appear ridiculous,even in those whom chance and family connexions have led them tolove; but in mere acquaintance they think it all affectation.

　　A man of sense can only love such a woman on account of her sex,and respect her, because she is a trusty servant. He lets her, topreserve his own peace, scold the servants, and go to church inclothes made of the very best materials. A man of her own size ofunderstanding would, probably, not agree so well with her; for hemight wish to encroach on her prerogative, and manage some domesticconcerns himself. Yet women, whose minds are not enlarged bycultivation, or the natural selfishness of sensibility expanded byreflection, are very unfit to manage a family; for by an unduestretch of power, they are always tyrannizing to support asuperiority that only rests on the arbitrary distinction offortune. The evil is sometimes more serious, and domestics aredeprived of innocent indulgences, and made to work beyond theirstrength, in order to enable the notable woman to keep a bettertable, and outshine her neighbours in finery and parade. If sheattend to her children, it is, in general, to dress them in acostly manner—and, whether, this attention arises from vanity orfondness, it is equally pernicious.

　　Besides, how many women of this description pass their days, or, atleast their evenings, discontentedly. Their husbands acknowledgethat they are good managers, and chaste wives; but leave home toseek for more agreeable, may I be allowed to use a significantFrench word, piquant society; and the patient drudge, who fulfilsher task, like a blind horse in a mill, is defrauded of her justreward; for the wages due to her are the caresses of her husband;and women who have so few resources in themselves, do not verypatiently bear this privation of a natural right.

　　A fine lady, on the contrary, has been taught to look down withcontempt on the vulgar employments of life; though she has onlybeen incited to acquire accomplishments that rise a degree abovesense; for even corporeal accomplishments cannot be acquired withany degree of precision, unless the understanding has beenstrengthened by exercise. Without a foundation of principles tasteis superficial; and grace must arise from something deeper thanimitation. The imagination, however, is heated, and the feelingsrendered fastidious, if not sophisticated; or, a counterpoise ofjudgment is not acquired, when the heart still remains artless,though it becomes too tender.

　　These women are often amiable; and their hearts are really moresensible to general benevolence, more alive to the sentiments thatcivilize life, than the square elbowed family drudge; but, wantinga due proportion of reflection and self-government, they onlyinspire love; and are the mistresses of their husbands, whilst theyhave any hold on their affections; and the platonic friends of hismale acquaintance. These are the fair defects in nature; the womenwho appear to be created not to enjoy the fellowship of man, but tosave him from sinking into absolute brutality, by rubbing off therough angles of his character; and by playful dalliance to givesome dignity to the appetite that draws him to them. GraciousCreator of the whole human race! hast thou created such a being aswoman, who can trace thy wisdom in thy works, and feel that thoualone art by thy nature, exalted above her—for no better purpose?Can she believe that she was only made to submit to man her equal;a being, who, like her, was sent into the world to acquire virtue?Can she consent to be occupied merely to please him; merely toadorn the earth, when her soul is capable of rising to thee? Andcan she rest supinely dependent on man for reason, when she oughtto mount with him the arduous steeps of knowledge?

　　Yet, if love be the supreme good, let women be only educated toinspire it, and let every charm be polished to intoxicate thesenses; but, if they are moral beings, let them have a chance tobecome intelligent; and let love to man be only a part of thatglowing flame of universal love, which, after encircling humanity,mounts in grateful incense to God.

　　To fulfil domestic duties much resolution is necessary, and aserious kind of perseverance that requires a more firm support thanemotions, however lively and true to nature. To give an example oforder, the soul of virtue, some austerity of behaviour must beadopted, scarcely to be expected from a being who, from itsinfancy, has been made the weathercock of its own sensations.Whoever rationally means to be useful, must have a plan of conduct;and, in the discharge of the simplest duty, we are often obliged toact contrary to the present impulse of tenderness or compassion.Severity is frequently the most certain, as well as the mostsublime proof of affection; and the want of this power over thefeelings, and of that lofty, dignified affection, which makes aperson prefer the future good of the beloved object to a presentgratification, is the reason why so many fond mothers spoil theirchildren, and has made it questionable, whether negligence orindulgence is most hurtful: but I am inclined to think, that thelatter has done most harm.

　　Mankind seem to agree, that children should be left under themanagement of women during their childhood. Now, from all theobservation that I have been able to make, women of sensibility arethe most unfit for this task, because they will infallibly, carriedaway by their feelings, spoil a child's temper. The management ofthe temper, the first and most important branch of education,requires the sober steady eye of reason; a plan of conduct equallydistant from tyranny and indulgence; yet these are the extremesthat people of sensibility alternately fall into; always shootingbeyond the mark. I have followed this train of reasoning muchfurther, till I have concluded, that a person of genius is the mostimproper person to be employed in education, public or private.Minds of this rare species see things too much in masses, andseldom, if ever, have a good temper. That habitual cheerfulness,termed good humour, is, perhaps, as seldom united with great mentalpowers, as with strong feelings. And those people who follow, withinterest and admiration, the flights of genius; or, with coolerapprobation suck in the instruction, which has been elaboratelyprepared for them by the profound thinker, ought not to bedisgusted, if they find the former choleric, and the latter morose;because liveliness of fancy, and a tenacious comprehension of mind,are scarcely compatible with that pliant urbanity which leads aman, at least to bend to the opinions and prejudices of others,instead of roughly confronting them.

　　But, treating of education or manners, minds of a superior classare not to be considered, they may be left to chance; it is themultitude, with moderate abilities, who call for instruction, andcatch the colour of the atmosphere they breathe. This respectableconcourse, I contend, men and women, should not have theirsensations heightened in the hot-bed of luxurious indolence, at theexpence of their understanding; for, unless there be a ballast ofunderstanding, they will never become either virtuous or free: anaristocracy, founded on property, or sterling talents, will eversweep before it, the alternately timid and ferocious slaves offeeling.

　　Numberless are the arguments, to take another view of the subject,brought forward with a show of reason; because supposed to bededuced from nature, that men have used morally and physically todegrade the sex. I must notice a few.

　　The female understanding has often been spoken of with contempt, asarriving sooner at maturity than the male. I shall not answer thisargument by alluding to the early proofs of reason, as well asgenius, in Cowley, Milton, and Pope, (Many other names might beadded.) but only appeal to experience to decide whether young men,who are early introduced into company (and examples now abound) donot acquire the same precocity. So notorious is this fact, thatthe bare mentioning of it must bring before people, who at all mixin the world, the idea of a number of swaggering apes of men whoseunderstandings are narrowed by being brought into the society ofmen when they ought to have been spinning a top or twirling a hoop.

　　It has also been asserted, by some naturalists, that men do notattain their full growth and strength till thirty; but that womenarrive at maturity by twenty. I apprehend that they reason onfalse ground, led astray by the male prejudice, which deems beautythe perfection of woman—mere beauty of features and complexion,the vulgar acceptation of the world, whilst male beauty is allowedto have some connexion with the mind. Strength of body, and thatcharacter of countenance, which the French term a physionomie,women do not acquire before thirty, any more than men. The littleartless tricks of children, it is true, are particularly pleasingand attractive; yet, when the pretty freshness of youth is wornoff, these artless graces become studied airs, and disgust everyperson of taste. In the countenance of girls we only look forvivacity and bashful modesty; but, the springtide of life over, welook for soberer sense in the face, and for traces of passion,instead of the dimples of animal spirits; expecting to seeindividuality of character, the only fastener of the affections.We then wish to converse, not to fondle; to give scope to ourimaginations, as well as to the sensations of our hearts.

　　At twenty the beauty of both sexes is equal; but the libertinism ofman leads him to make the distinction, and superannuated coquettesare commonly of the same opinion; for when they can no longerinspire love, they pay for the vigour and vivacity of youth. TheFrench who admit more of mind into their notions of beauty, givethe preference to women of thirty. I mean to say, that they allowwomen to be in their most perfect state, when vivacity gives placeto reason, and to that majestic seriousness of character, whichmarks maturity; or, the resting point. In youth, till twenty thebody shoots out; till thirty the solids are attaining a degree ofdensity; and the flexible muscles, growing daily more rigid, givecharacter to the countenance; that is, they trace the operations ofthe mind with the iron pen of fate, and tell us not only whatpowers are within, but how they have been employed.

　　It is proper to observe, that animals who arrive slowly atmaturity, are the longest lived, and of the noblest species. Mencannot, however, claim any natural superiority from the grandeur oflongevity; for in this respect nature has not distinguished themale.

　　Polygamy is another physical degradation; and a plausible argumentfor a custom, that blasts every domestic virtue, is drawn from thewell-attested fact, that in the countries where it is established,more females are born than males. This appears to be an indicationof nature, and to nature apparently reasonable speculations mustyield. A further conclusion obviously presents itself; if polygamybe necessary, woman must be inferior to man, and made for him.

　　With respect to the formation of the foetus in the womb, we arevery ignorant; but it appears to me probable, that an accidentalphysical cause may account for this phenomenon, and prove it not tobe a law of nature. I have met with some pertinent observations onthe subject in Forster's Account of the Isles of the South Sea,that will explain my meaning. After observing that of the twosexes amongst animals, the most vigorous and hottest constitutionalways prevails, and produces its kind; he adds,—"If this beapplied to the inhabitants of Africa, it is evident that the menthere, accustomed to polygamy, are enervated by the use of so manywomen, and therefore less vigorous; the women on the contrary, areof a hotter constitution, not only on account of their moreirritable nerves, more sensitive organization, and more livelyfancy; but likewise because they are deprived in their matrimony ofthat share of physical love which in a monogamous condition, wouldall be theirs; and thus for the above reasons, the generality ofchildren are born females."

　　"In the greater part of Europe it has been proved by the mostaccurate lists of mortality, that the proportion of men to women isnearly equal, or, if any difference takes place, the males born aremore numerous, in the proportion of 105 to 100."

　　The necessity of polygamy, therefore, does not appear; yet when aman seduces a woman, it should I think, be termed a LEFT-HANDEDmarriage, and the man should be LEGALLY obliged to maintain thewoman and her children, unless adultery, a natural divorcement,abrogated the law. And this law should remain in force as long asthe weakness of women caused the word seduction to be used as anexcuse for their frailty and want of principle; nay, while theydepend on man for a subsistence, instead of earning it by theexercise of their own hands or heads. But these women should notin the full meaning of the relationship, be termed wives, or thevery purpose of marriage would be subverted, and all thoseendearing charities that flow from personal fidelity, and give asanctity to the tie, when neither love nor friendship unites thehearts, would melt into selfishness. The woman who is faithful tothe father of her children demands respect, and should not betreated like a prostitute; though I readily grant, that if it benecessary for a man and woman to live together in order to bring uptheir offspring, nature never intended that a man should have morethan one wife.

　　Still, highly as I respect marriage, as the foundation of almostevery social virtue, I cannot avoid feeling the most livelycompassion for those unfortunate females who are broken off fromsociety, and by one error torn from all those affections andrelationships that improve the heart and mind. It does notfrequently even deserve the name of error; for many innocent girlsbecome the dupes of a sincere affectionate heart, and still moreare, as it may emphatically be termed, RUINED before they know thedifference between virtue and vice: and thus prepared by theireducation for infamy, they become infamous. Asylums and Magdalensare not the proper remedies for these abuses. It is justice, notcharity, that is wanting in the world!

　　A woman who has lost her honour, imagines that she cannot falllower, and as for recovering her former station, it is impossible;no exertion can wash this stain away. Losing thus every spur, andhaving no other means of support, prostitution becomes her onlyrefuge, and the character is quickly depraved by circumstances overwhich the poor wretch has little power, unless she possesses anuncommon portion of sense and loftiness of spirit. Necessity nevermakes prostitution the business of men's lives; though numberlessare the women who are thus rendered systematically vicious. This,however, arises, in a great degree, from the state of idleness inwhich women are educated, who are always taught to look up to manfor a maintenance, and to consider their persons as the properreturn for his exertions to support them. Meretricious airs, andthe whole science of wantonness, has then a more powerful stimulusthan either appetite or vanity; and this remark gives force to theprevailing opinion, that with chastity all is lost that isrespectable in woman. Her character depends on the observance ofone virtue, though the only passion fostered in her heart—is love.Nay the honour of a woman is not made even to depend on her will.

　　When Richardson makes Clarissa tell Lovelace that he had robbed herof her honour, he must have had strange notions of honour andvirtue. For, miserable beyond all names of misery is the conditionof a being, who could be degraded without its own consent! Thisexcess of strictness I have heard vindicated as a salutary error.I shall answer in the words of Leibnitz—"Errors are often useful;but it is commonly to remedy other errors."

　　Most of the evils of life arise from a desire of present enjoymentthat outruns itself. The obedience required of women in themarriage state, comes under this description; the mind, naturallyweakened by depending on authority, never exerts its own powers,and the obedient wife is thus rendered a weak indolent mother. Or,supposing that this is not always the consequence, a future stateof existence is scarcely taken into the reckoning when onlynegative virtues are cultivated. For in treating of morals,particularly when women are alluded to, writers have too oftenconsidered virtue in a very limited sense, and made the foundationof it SOLELY worldly utility; nay, a still more fragile base hasbeen given to this stupendous fabric, and the wayward fluctuatingfeelings of men have been made the standard of virtue. Yes, virtueas well as religion, has been subjected to the decisions of taste.

　　It would almost provoke a smile of contempt, if the vainabsurdities of man did not strike us on all sides, to observe, howeager men are to degrade the sex from whom they pretend to receivethe chief pleasure of life; and I have frequently, with fullconviction, retorted Pope's sarcasm on them; or, to speakexplicitly, it has appeared to me applicable to the whole humanrace. A love of pleasure or sway seems to divide mankind, and thehusband who lords it in his little harem, thinks only of hispleasure or his convenience. To such lengths, indeed, does anintemperate love of pleasure carry some prudent men, or worn outlibertines, who marry to have a safe companion, that they seducetheir own wives. Hymen banishes modesty, and chaste love takes itsflight.

　　Love, considered as an animal appetite, cannot long feed on itselfwithout expiring. And this extinction, in its own flame, may betermed the violent death of love. But the wife who has thus beenrendered licentious, will probably endeavour to fill the void leftby the loss of her husband's attentions; for she cannot contentedlybecome merely an upper servant after having been treated like agoddess. She is still handsome, and, instead of transferring herfondness to her children, she only dreams of enjoying the sunshineof life. Besides, there are many husbands so devoid of sense andparental affection, that during the first effervescence ofvoluptuous fondness, they refuse to let their wives suckle theirchildren. They are only to dress and live to please them: andlove, even innocent love, soon sinks into lasciviousness when theexercise of a duty is sacrificed to its indulgence.

　　Personal attachment is a very happy foundation for friendship; yet,when even two virtuous young people marry, it would, perhaps, behappy if some circumstance checked their passion; if therecollection of some prior attachment, or disappointed affection,made it on one side, at least, rather a match founded on esteem.In that case they would look beyond the present moment, and try torender the whole of life respectable, by forming a plan to regulatea friendship which only death ought to dissolve.

　　Friendship is a serious affection; the most sublime of allaffections, because it is founded on principle, and cemented bytime. The very reverse may be said of love. In a great degree,love and friendship cannot subsist in the same bosom; even wheninspired by different objects they weaken or destroy each other,and for the same object can only be felt in succession. The vainfears and fond jealousies, the winds which fan the flame of love,when judiciously or artfully tempered, are both incompatible withthe tender confidence and sincere respect of friendship.

　　Love, such as the glowing pen of genius has traced, exists not onearth, or only resides in those exalted, fervid imaginations thathave sketched such dangerous pictures. Dangerous, because they notonly afford a plausible excuse to the voluptuary, who disguisessheer sensuality under a sentimental veil; but as they spreadaffectation, and take from the dignity of virtue. Virtue, as thevery word imports, should have an appearance of seriousness, if notausterity; and to endeavour to trick her out in the garb ofpleasure, because the epithet has been used as another name forbeauty, is to exalt her on a quicksand; a most insidious attempt tohasten her fall by apparent respect. Virtue, and pleasure are not,in fact, so nearly allied in this life as some eloquent writershave laboured to prove. Pleasure prepares the fading wreath, andmixes the intoxicating cup; but the fruit which virtue gives, isthe recompence of toil: and, gradually seen as it ripens, onlyaffords calm satisfaction; nay, appearing to be the result of thenatural tendency of things, it is scarcely observed. Bread, thecommon food of life, seldom thought of as a blessing, supports theconstitution, and preserves health; still feasts delight the heartof man, though disease and even death lurk in the cup or daintythat elevates the spirits or tickles the palate. The lively heatedimagination in the same style, draws the picture of love, as itdraws every other picture, with those glowing colours, which thedaring hand will steal from the rainbow that is directed by a mind,condemned, in a world like this, to prove its noble origin, bypanting after unattainable perfection; ever pursuing what itacknowledges to be a fleeting dream. An imagination of thisvigorous cast can give existence to insubstantial forms, andstability to the shadowy reveries which the mind naturally fallsinto when realities are found vapid. It can then depict love withcelestial charms, and dote on the grand ideal object; it canimagine a degree of mutual affection that shall refine the soul,and not expire when it has served as a "scale to heavenly;" and,like devotion, make it absorb every meaner affection and desire.In each other's arms, as in a temple, with its summit lost in theclouds, the world is to be shut out, and every thought and wish,that do not nurture pure affection and permanent virtue. Permanentvirtue! alas! Rousseau, respectable visionary! thy paradise wouldsoon be violated by the entrance of some unexpected guest. LikeMilton's, it would only contain angels, or men sunk below thedignity of rational creatures. Happiness is not material, itcannot be seen or felt! Yet the eager pursuit of the good whichevery one shapes to his own fancy, proclaims man the lord of thislower world, and to be an intelligential creature, who is not toreceive, but acquire happiness. They, therefore, who complain ofthe delusions of passion, do not recollect that they are exclaimingagainst a strong proof of the immortality of the soul.

　　But, leaving superior minds to correct themselves, and pay dearlyfor their experience, it is necessary to observe, that it is notagainst strong, persevering passions; but romantic, waveringfeelings, that I wish to guard the female heart by exercising theunderstanding; for these paradisiacal reveries are oftener theeffect of idleness than of a lively fancy.

　　Women have seldom sufficient serious employment to silence theirfeelings; a round of little cares, or vain pursuits, fritteringaway all strength of mind and organs, they become naturally onlyobjects of sense. In short, the whole tenor of female education(the education of society) tends to render the best disposed,romantic and inconstant; and the remainder vain and mean. In thepresent state of society, this evil can scarcely be remedied, I amafraid, in the slightest degree; should a more laudable ambitionever gain ground, they may be brought nearer to nature and reason,and become more virtuous and useful as they grow more respectable.

　　But I will venture to assert, that their reason will never acquiresufficient strength to enable it to regulate their conduct, whilstthe making an appearance in the world is the first wish of themajority of mankind. To this weak wish the natural affections andthe most useful virtues are sacrificed. Girls marry merely toBETTER THEMSELVES, to borrow a significant vulgar phrase, and havesuch perfect power over their hearts as not to permit themselves toFALL IN LOVE till a man with a superior fortune offers. On thissubject I mean to enlarge in a future chapter; it is only necessaryto drop a hint at present, because women are so often degraded bysuffering the selfish prudence of age to chill the ardour of youth.

　　>From the same source flows an opinion that young girls ought todedicate great part of their time to needle work; yet, thisemployment contracts their faculties more than any other that couldhave been chosen for them, by confining their thoughts to theirpersons. Men order their clothes to be made, and have done withthe subject; women make their own clothes, necessary or ornamental,and are continually talking about them; and their thoughts followtheir hands. It is not indeed the making of necessaries thatweakens the mind; but the frippery of dress. For when a woman inthe lower rank of life makes her husband's and children's clothes,she does her duty, this is part of her business; but when womenwork only to dress better than they could otherwise afford, it isworse than sheer loss of time. To render the poor virtuous, theymust be employed, and women in the middle rank of life did they notape the fashions of the nobility, without catching their ease,might employ them, whilst they themselves managed their families,instructed their children, and exercised their own minds.Gardening, experimental philosophy, and literature, would affordthem subjects to think of, and matter for conversation, that insome degree would exercise their understandings. The conversationof French women, who are not so rigidly nailed to their chairs, totwist lappets, and knot ribbands, is frequently superficial; but, Icontend, that it is not half so insipid as that of those Englishwomen, whose time is spent in making caps, bonnets, and the wholemischief of trimmings, not to mention shopping, bargain-hunting,etc. etc.: and it is the decent, prudent women, who are mostdegraded by these practices; for their motive is simply vanity.The wanton, who exercises her taste to render her person alluring,has something more in view.

　　These observations all branch out of a general one, which I havebefore made, and which cannot be too often insisted upon, for,speaking of men, women, or professions, it will be found, that theemployment of the thoughts shapes the character both generally andindividually. The thoughts of women ever hover around theirpersons, and is it surprising that their persons are reckoned mostvaluable? Yet some degree of liberty of mind is necessary even toform the person; and this may be one reason why some gentle wiveshave so few attractions beside that of sex. Add to this, sedentaryemployments render the majority of women sickly, and false notionsof female excellence make them proud of this delicacy, though it beanother fetter, that by calling the attention continually to thebody, cramps the activity of the mind.

　　Women of quality seldom do any of the manual part of their dress,consequently only their taste is exercised, and they acquire, bythinking less of the finery, when the business of their toilet isover, that ease, which seldom appears in the deportment of women,who dress merely for the sake of dressing. In fact, theobservation with respect to the middle rank, the one in whichtalents thrive best, extends not to women; for those of thesuperior class, by catching, at least a smattering of literature,and conversing more with men, on general topics, acquire moreknowledge than the women who ape their fashions and faults withoutsharing their advantages. With respect to virtue, to use the wordin a comprehensive sense, I have seen most in low life. Many poorwomen maintain their children by the sweat of their brow, and keeptogether families that the vices of the fathers would havescattered abroad; but gentlewomen are too indolent to be activelyvirtuous, and are softened rather than refined by civilization.Indeed the good sense which I have met with among the poor womenwho have had few advantages of education, and yet have actedheroically, strongly confirmed me in the opinion, that triflingemployments have rendered women a trifler. Men, taking her ('Itake her body,' says Ranger.) body, the mind is left to rust; sothat while physical love enervates man, as being his favouriterecreation, he will endeavour to enslave woman: and who can tellhow many generations may be necessary to give vigour to the virtueand talents of the freed posterity of abject slaves? ('Supposingthat women are voluntary slaves—slavery of any kind isunfavourable to human happiness and improvement.'—'Knox'sEssays'.)

　　In tracing the causes that in my opinion, have degraded woman, Ihave confined my observations to such as universally act upon themorals and manners of the whole sex, and to me it appears clear,that they all spring from want of understanding. Whether thisarises from a physical or accidental weakness of faculties, timealone can determine; for I shall not lay any great stress upon theexample of a few women (Sappho, Eloisa, Mrs. Macaulay, the Empressof Russia, Madame d'Eon, etc. These, and many more, may bereckoned exceptions; and, are not all heroes, as well as heroines,exceptions to general rules? I wish to see women neither heroinesnor brutes; but reasonable creatures.) who, from having received amasculine education, have acquired courage and resolution; I onlycontend that the men who have been placed in similar situationshave acquired a similar character, I speak of bodies of men, andthat men of genius and talents have started out of a class, inwhich women have never yet been placed.