esteem even whilst they excite desire. Let men become more chaste and modest, and if women do not grow wiser in the same ratio it will be clear that they have weaker understandings. It seems scarcely necessary to say, that I now speak of the sex in general. Many individuals have more sense than their male relatives; and, as nothing preponderates where there is a constant struggle for an equilibrium, without3 it has naturally more gravity, some women govern their husbands without degrading themselves, because intellect will always govern.
Chap. 2. The Prevailing Opinion of a Sexual Character Discussed
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 ephemeron4 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,5 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!'6 Men, indeed, appear to me to act in a very unphilosophical manner when they try to secure the good conduct
3. Unless. and valor formed, / For softness she and sweet 4. A flying insect that lives only one day. attractive grace; / He for God only, she for God in 5. Milton asserts the authority of man over him' (Paradise Lost 4.298ff.). woman, on the grounds that 'for contemplation he 6. Francis Bacon's 'Of Atheism' (1 597).
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A VINDICATION OF THE RIGHTS OF WOMAN / 175
of women by attempting to keep them always in a state of childhood. Rousseau7 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.8
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 delight9??
In treating, therefore, of the manners of women, let us, disregarding sensual arguments, trace what we should endeavor to make them in order to cooperate, 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,1 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
7. Throughout his writings Jean-Jacques Rous-Rousseau describes the education of the perfect seau (1712?1778) argued against the notion that woman, Sophie, brought up to provide Emile with civilization and rationality brought moral perfec-a perfect wife. tion, proposing that virtuous societies were instead 8. Paradise Lost
