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TO ACCOUNT FOR, AND excuse the tyranny of man, many ingenious arguments have been brought forward to prove, that the two sexes, in the acquirement of virtue, ought to aim at attaining a very different character: or, to speak explicitly, women are not allowed to have sufficient strength of mind to acquire what really deserves the name of virtue. Yet it should seem, allowing them to have souls, that there is but one way appointed by Providence to lead mankind to either virtue or happiness.
If then women are not a swarm of ephemeron triflers, why should they be kept in ignorance under the specious name of innocence? Men complain, and with reason, of the follies and caprices of our sex, when they do not keenly satirize our headstrong passions and groveling vices. — Behold, I should answer, the natural effect of ignorance! The mind will ever be unstable that has only prejudices to rest on, and the current will run with destructive fury when there are no barriers to break its force. Women are told from their infancy, and taught by the example of their mothers, that a little knowledge of human weakness, justly termed cunning, softness of temper, outward obedience, and a scrupulous attention to a puerile kind of propriety, will obtain for them the protection of man; and should they be beautiful, every thing else is needless, for, at least, twenty years of their lives.
Thus Milton describes our first frail mother; though when he tells us that women are formed for softness and sweet attractive grace, I cannot comprehend his meaning, unless, in the true Mahometan strain, he meant to deprive us of souls, and insinuate that we were beings only designed by sweet attractive grace, and docile blind obedience, to gratify the senses of man when he can no longer soar on the wing of contemplation.
How grossly do they insult us who thus advise us only to render ourselves gentle, domestic brutes! For instance, the winning softness so warmly, and frequently, recommended, that governs by obeying. What childish expressions, and how insignificant is the being — can it be an immortal one? who will condescend to govern by such sinister methods! ‘Certainly,’ says Lord Bacon, ‘man is of kin to the beasts by his body; and if he be not of kin to God by his spirit, he is a base and ignoble creature!’ Men, indeed, appear to me to act in a very unphilosophical manner when they try to secure the good conduct of women by attempting to keep them always in a state of childhood. Rousseau was more consistent when he wished to stop the progress of reason in both sexes, for if men eat of the tree of knowledge, women will come in for a taste; but, from the imperfect cultivation which their understandings now receive, they only attain a knowledge of evil.
Children, I grant, should be innocent; but when the epithet is applied to men, or women, it is but a civil term for weakness. For if it be allowed that women were destined by Providence to acquire human virtues, and by the exercise of their understandings, that stability of character which is the firmest ground to rest our future hopes upon, they must be permitted to turn to the fountain of light, and not forced to shape their course by the twinkling of a mere satellite. Milton, I grant, was of a very different opinion; for he only bends to the indefeasible right of beauty, though it would be difficult to render two passages which I now mean to contrast, consistent. But into similar inconsistencies are great men often led by their senses.
‘To whom thus Eve with perfect beauty adorn’d.
‘My Author and Disposer, what thou bidst
‘Unargued I obey; So God ordains;
‘God is thy law, thou mine: to know no more
‘Is Woman’s happiest knowledge and her Praise.’
These are exactly the arguments that I have used to children; but I have added, your reason is now gaining strength, and, till it arrives at some degree of maturity, you must look up to me for advice — then you ought to think, and only rely on God.
Yet in the following lines Milton seems to coincide with me; when he makes Adam thus expostulate with his Maker.
‘Hast thou not made me here thy substitute,
‘And these inferior far beneath me set?
‘Among unequals what society
‘Can sort, what harmony or true delight?
‘Which must be mutual, in proportion due
‘Giv’n and receiv’d; but in disparity
‘The one intense, the other still remiss
‘Cannot well suit with either, but soon prove
‘Tedious alike: of fellowship I speak
‘Such as I seek, fit to participate
‘All rational delight-
In treating, therefore, of the manners of women, let us, disregarding sensual arguments, trace what we should endeavour to make them in order to co-operate, if the expression be not too bold, with the supreme Being.
By individual education, I mean, for the sense of the word is not precisely defined, such an attention to a child as will slowly sharpen the senses, form the temper, regulate the passions as they begin to ferment, and set the understanding to work before the body arrives at maturity; so that the man may only have to proceed, not to begin, the important task of learning to think and reason.
To prevent any misconstruction, I must add, that I do not believe that a private education can work the wonders which some sanguine writers have attributed to it. Men and women must be educated, in a great degree, by the opinions and manners of the society they live in. In every age there has been a stream of popular opinion that has carried all before it, and given a family character, as it were, to the century. It may then fairly be inferred, that, till society be differently constituted, much cannot be expected from education. It is, however, sufficient for my present purpose to assert, that, whatever effect circumstances have on the abilities, every being may become virtuous by the exercise of its own reason; for if but one being was created with vicious inclinations, that is positively bad, what can save us from atheism? or if we worship a God, is not that God a devil?
Consequently, the most perfect education, in my opinion, is such an exercise of the understanding as is best calculated to strengthen the body and form the heart. Or, in other words, to enable the individual to attain such habits of virtue as will render it independent. In fact, it is a farce to call any being virtuous whose virtues do not result from the exercise of its own reason. This was Rousseau’s opinion respecting men: I extend it to women, and confidently assert that they have been drawn out of their sphere by false refinement, and not by an endeavour to acquire masculine qualities. Still the regal homage which they receive is so intoxicating, that till the manners of the times are changed, and formed on more reasonable principles, it may be impossible to convince them that the illegitimate power, which they obtain, by degrading themselves, is a curse, and that they must return to nature and equality, if they wish to secure the placid satisfaction that unsophisticated affections impart. But for this epoch we must wait — wait, perhaps, till kings and nobles, enlightened by reason, and, preferring the real dignity of man to childish state, throw off their gaudy hereditary trappings: and if then women do not resign the arbitrary power of beauty — they will prove that they have less mind than man.
I may be accused of arrogance; still I must declare what I firmly believe, that all the writers who have written on the subject of female education and manners from Rousseau to Dr. Gregory, have contributed to render women more artificial, weak characters, than they would otherwise have been; and, consequently, more useless members of society. I might have expressed this conviction in a lower key; but I am afraid it would have been the whine of affectation, and not the faithful expression of my feelings, of the clear result, which experience and reflection have led me to draw. When I come to that division of the subject, I shall advert to the passages that I more particularly disapprove of, in the works of the authors I have just alluded to; but it is first necessary to observe, that my objection extends to the whole purport of those books, which tend, in my opinion, to degrade one half of the human species, and render women pleasing at the expense of every solid virtue.
Though, to reason on Rousseau’s ground, if man did attain a degree of perfection of mind when his body