public admiration? or do they seem to imagine, that to them, as to other men, it must be the purchase either of sweat or of blood? By what important accomplishments is the young nobleman instructed to support the dignity of his rank, and to render himself worthy of that superiority over his fellow citizens, to which the virtue of his ancestors had raised them? Is it by knowledge, by industry, by patience, by self-denial, or by virtue of any kind? As all his words, as all his motions are attended to, he learns an habitual regard for every circumstance of ordinary behaviour, and studies to perform all those small duties with the most 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 and elevation which the thought of this naturally inspires. His air, his manner, his deportment all mark that elegant and graceful sense of his own superiority, which those who are born to an inferior station can hardly ever arrive at. These are the arts by which he proposes to make mankind more easily submit to his authority, and to govern their inclinations according to his own pleasure: and in this he is seldom disappointed. These arts, supported by rank and preeminence, are, upon ordinary occasions, sufficient to govern the world. Louis
XIV, during the greater part of his reign, was regarded, not only in France, but over all Europe, as the most perfect model of a great prince. But what were the talents and virtues, by which he acquired this great reputation? Was it by the scrupulous and inflexible justice of all his undertakings, by the immense dangers and difficulties with which they were attended, or by the unwearied and unrelenting application with which he pursued them? Was it by his extensive knowledge, by his exquisite judgment, or by his heroic valour? It was by none of these qualities. But he was, first of all, the most powerful prince in Europe, and consequently held the highest rank among kings; and then, says his historian, ‘he surpassed all his courtiers in the gracefulness of his shape, and the majestic beauty of his features. The sound of his voice noble and affecting, gained those hearts which his presence intimidated. He had a step and a deportment, which could suit only him and his rank, and which would have been ridiculous in any other person. The embarrassment which he occasioned to those who spoke to him, flattered that secret satisfaction with which he felt his own superiority.’ These frivolous 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 this prince in the esteem of his own age, and have drawn even from posterity, a good deal of respect for his memory. Compared with these, 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 dignity before 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, in their youth, are prepared for professions, and marriage is not considered as the grand feature in their lives; whilst women, on the contrary, have no other scheme to sharpen their faculties. It is not business, extensive plans, or any of the excursive flights of ambition, that engross their attention; no, their thoughts are not employed in rearing such noble structures. To rise in the world, and have the liberty of running from pleasure to pleasure, they must marry advantageously, and to this object their time is sacrificed, and their persons often legally prostituted. A man, when he enters any profession, has his eye steadily fixed on some future advantage (and the mind gains great strength by having all its efforts directed to one point) and, full of his business, pleasure is considered as mere relaxation; whilst women seek for pleasure as the main purpose of existence. In fact, from the education which they receive from society, the love of pleasure may be said to govern them all; but does this prove that there is a sex in souls? It would be just as rational to declare, that the courtiers in France, when a destructive system of despotism had formed their character, were not men, because liberty, virtue, and humanity, 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 their education, gives a trifling turn to the conduct of women in most circumstances: for instance, they are ever anxious about secondary things; and on the watch for adventures, instead of being occupied by duties.
A man, when he undertakes a journey, has, in general the end in view; a woman thinks more of the incidental occurrences, the strange things that may possibly occur on the road; the impression that she may make on her fellow travellers; and, above all, she is anxiously intent on the care of the finery that she carries with her, which is more than ever a part of herself, when going to figure on a new scene; when, to use an apt French turn of expression, she is going to produce a sensation. Can dignity of mind 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 missed the useful fruit. It is not necessary for me
