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 Turkey, and renders the men, as well as the soil unfruitful.
Women are everywhere 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 intrinsic 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 stops 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 demigods, 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 subtlest 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 species of 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
