A Vindication of the Rights of Woman

Supposing for a moment, that the soul is not immortal, and that man was only created for the present scene; I think we should have reason to complain that love, infantine fondness, ever grew insipid and palled upon the sense. Let us eat, drink, and love, for to-morrow we die, would be in fact the language of reason, the morality of life; and who but a fool would part with a reality for a fleeting shadow? But, if awed by observing the improvable powers of the mind, we disdain to confine our wishes or thoughts to such a comparatively mean field of action; that only appears grand and important as it is connected with a boundless prospect and sublime hopes; what necessity is there for falsehood in conduct, and why must the sacred majesty of truth be violated to detain a deceitful good that saps the very foundation of virtue? Why must the female mind be tainted by coquetish arts to gratify the sensualist, and prevent love from subsiding into friendship or compassionate tenderness, when there are not qualities on which friendship can be built? Let the honest heart show itself, and REASON teach passion to submit to necessity; or, let the dignified pursuit of virtue and knowledge raise the mind above those emotions which rather imbitter than sweeten the cup of life, when they are not restrained within due bounds.

I do not mean to allude to the romantic passion, which is the concomitant of genius. Who can clip its wings? But that grand passion not proportioned to the puny enjoyments of life, is only true to the sentiment, and feeds on itself. The passions which have been celebrated for their durability have always been unfortunate. They have acquired strength by absence and constitutional melancholy. The fancy has hovered round a form of beauty dimly seen—but familiarity might have turned admiration into disgust; or, at least, into indifference, and allowed the imagination leisure to start fresh game. With perfect propriety, according to this view of things, does Rousseau make the mistress of his soul, Eloisa, love St. Preux, when life was fading before her; but this is no proof of the immortality of the passion.

Of the same complexion is Dr. Gregory's advice respecting delicacy of sentiment, which he advises a woman not to acquire, if she has determined to marry. This determination, however, perfectly consistent with his former advice, he calls INDELICATE, and earnestly persuades his daughters to conceal it, though it may govern their conduct: as if it were indelicate to have the common appetites of human nature.

Noble morality! and consistent with the cautious prudence of a little soul that cannot extend its views beyond the present minute division of existence. If all the faculties of woman's mind are only to be cultivated as they respect her dependence on man; if, when she obtains a husband she has arrived at her goal, and meanly proud, is satisfied with such a paltry crown, let her grovel contentedly, scarcely raised by her employments above the animal kingdom; but, if she is struggling for the prize of her high calling, let her cultivate her understanding without stopping to consider what character the husband may have whom she is destined to marry. Let her only determine, without being too anxious about present happiness, to acquire the qualities that ennoble a rational being, and a rough, inelegant husband may shock her taste without destroying her peace of mind. She will not model her soul to suit the frailties of her companion, but to bear with them: his character may be a trial, but not an impediment to virtue.

If Dr. Gregory confined his remark to romantic expectations of constant love and congenial feelings, he should have recollected, that experience will banish what advice can never make us cease to wish for, when the imagination is kept alive at the expence of reason.

I own it frequently happens, that women who have fostered a romantic unnatural delicacy of feeling, waste their lives in IMAGINING how happy they should have been with a husband who could love them with a fervid increasing affection every day, and all day. But they might as well pine married as single, and would not be a jot more unhappy with a bad husband than longing for a good one. That a proper education; or, to speak with more precision, a well stored mind, would enable a woman to support a single life with dignity, I grant; but that she should avoid cultivating her taste, lest her husband should occasionally shock it, is quitting a substance for a shadow. To say the truth, I do not know of what use is an improved taste, if the individual be not rendered more independent of the casualties of life; if new sources of enjoyment, only dependent on the solitary operations of the mind, are not opened. People of taste, married or single, without distinction, will ever be disgusted by various things that touch not less observing minds. On this conclusion the argument must not be allowed to hinge; but in the whole sum of enjoyment is taste to be denominated a blessing?

The question is, whether it procures most pain or pleasure? The answer will decide the propriety of Dr. Gregory's advice, and show how absurd and tyrannic it is thus to lay down a system of slavery; or to attempt to educate moral beings by any other rules than those deduced from pure reason, which apply to the whole species.

Gentleness of manners, forbearance, and long suffering, are such amiable godlike qualities, that in sublime poetic strains the Deity has been invested with them; and, perhaps, no representation of his goodness so strongly fastens on the human affections as those that represent him abundant in mercy and willing to pardon. Gentleness, considered in this point of view, bears on its front all the characteristics of grandeur, combined with the winning graces of condescension; but what a different aspect it assumes when it is the submissive demeanour of dependence, the support of weakness that loves, because it wants protection; and is forbearing, because it must silently endure injuries; smiling under the lash at which it dare not snarl. Abject as this picture appears, it is the portrait of an accomplished woman, according to the received opinion of female excellence, separated by specious reasoners from human excellence. Or, they (Vide Rousseau, and Swedenborg) kindly restore the rib, and make one moral being of a man and woman; not forgetting to give her all the "submissive charms."

How women are to exist in that state where there is to be neither marrying nor giving in marriage, we are not told. For though moralists have agreed, that the tenor of life seems to prove that MAN is prepared by various circumstances for a future state, they constantly concur in advising WOMAN only to provide for the present. Gentleness, docility, and a spaniel-like affection are, on this ground, consistently recommended as the cardinal virtues of the sex; and, disregarding the arbitrary economy of nature, one writer has declared that it is masculine for a woman to be melancholy. She was created to be the toy of man, his rattle, and it must jingle in his ears, whenever, dismissing reason, he chooses to be amused.

To recommend gentleness, indeed, on a broad basis is strictly philosophical. A frail being should labour to be gentle. But when forbearance confounds right and wrong, it ceases to be a virtue; and, however convenient it may be found in a companion, that companion will ever be considered as an inferior, and only inspire a vapid tenderness, which easily degenerates into contempt. Still, if advice could really make a being gentle, whose natural disposition admitted not of such a fine polish, something toward the advancement of order would be attained; but if, as might quickly be demonstrated, only affectation be produced by this indiscriminate counsel, which throws a stumbling block in the way of gradual improvement, and true melioration of temper, the sex is not much benefited by sacrificing solid virtues to the attainment of superficial graces, though for a few years they may procure the individual's regal sway.

As a philosopher, I read with indignation the plausible epithets which men use to soften their insults; and, as a moralist, I ask what is meant by such heterogeneous associations, as fair defects, amiable weaknesses, etc.? If there is but one criterion of morals, but one archetype for man, women appear to be suspended by destiny, according to the vulgar tale of Mahomet's coffin; they have neither the unerring instinct of brutes, nor are allowed to fix the eye of reason on a perfect model. They were made to be loved, and must not aim at respect, lest they should be hunted out of society as masculine.

But to view the subject in another point of view. Do passive indolent women make the best wives? Confining our discussion to the present moment of existence, let us see how such weak creatures perform their part? Do the women who, by the attainment of a few superficial accomplishments, have strengthened the prevailing prejudice, merely contribute to the happiness of their husbands? Do they display their charms merely to amuse them? And have women, who have early imbibed notions of passive obedience, sufficient character to manage a family or educate children? So far from it, that, after surveying the history of woman, I cannot help agreeing with the severest satirist, considering the sex as the weakest as well as the most oppressed half of the species. What does history disclose but marks of inferiority, and how few women have emancipated themselves from the galling yoke of sovereign man? So few, that the exceptions remind me of an ingenious conjecture respecting Newton: that he was probably a being of a superior order, accidentally caged in a human body. In the same style I have been led to imagine that the few extraordinary women who have rushed in eccentrical directions out of the orbit prescribed to their sex, were MALE spirits, confined by mistake in a female frame. But if it be not philosophical to think of sex when the soul is mentioned, the inferiority must depend on the organs; or the heavenly fire, which is to ferment the clay, is not given in equal portions.

But avoiding, as I have hitherto done, any direct comparison of the two sexes collectively, or frankly acknowledging the inferiority of woman, according to the present appearance of things, I shall only insist, that men have increased that inferiority till women are almost sunk below the standard of rational creatures. Let their faculties have room to unfold, and their virtues to gain strength, and then determine where the whole sex must stand in the intellectual scale. Yet, let it be remembered, that for a small number of distinguished women I do not ask a place.

It is difficult for us purblind mortals to say to what height human discoveries and improvements may arrive, when the gloom of despotism subsides, which makes us stumble at every step; but, when morality shall be settled on a more solid basis, then, without being gifted with a prophetic spirit, I will venture to predict, that woman will be either the friend or slave of man. We shall not, as at present, doubt whether she is a moral agent, or the link which unites man with brutes. But, should it then appear, that like the brutes they were principally created for the use of man, he will let them patiently bite the bridle, and not mock them with empty praise; or, should their rationality be proved, he will not impede their improvement merely to gratify his sensual appetites. He will not with all the graces of rhetoric, advise them to submit implicitly their understandings to the guidance of man. He will not, when he treats of the education of women, assert, that they ought never to have the free use of reason, nor would he recommend cunning and dissimulation to beings who are acquiring, in like manner as himself, the virtues of humanity.

Surely there can be but one rule of right, if morality has an eternal foundation, and whoever sacrifices virtue, strictly so called, to present convenience, or whose DUTY it is to act in such a manner, lives only for the passing day, and cannot be an accountable creature.

The poet then should have dropped his sneer when he says,

"If weak women go astray,
The stars are more in fault than they."

For that they are bound by the adamantine chain of destiny is most certain, if it be proved that they are never to exercise their own reason, never to be independent, never to rise above opinion, or to feel the dignity of a rational will that only bows to God, and often forgets that the universe contains any being but itself, and the model of perfection to which its ardent gaze is turned, to adore attributes that, softened into virtues, may be imitated in kind, though the degree overwhelms the enraptured mind.

If, I say, for I would not impress by declamation when reason offers her sober light, if they are really capable of acting like rational creatures, let them not be treated like slaves; or, like the brutes who are dependent on the reason of man, when they associate with him; but cultivate their minds, give them the salutary, sublime curb of principle, and let them attain conscious dignity by feeling themselves only dependent on God. Teach them, in common with man, to submit to necessity, instead of giving, to render them more pleasing, a sex to morals.

Further, should experience prove that they cannot attain the same degree of strength of mind, perseverance and fortitude, let their virtues be the same in kind, though they may vainly struggle for the same degree; and the superiority of man will be equally clear, if not clearer; and truth, as it is a simple principle, which admits of no modification, would be common to both. Nay, the order of society, as it is at present regulated, would not be inverted, for woman would then only have the rank that reason assigned her, and arts could not be practised to bring the balance even, much less to turn it.

These may be termed Utopian dreams. Thanks to that Being who impressed them on my soul, and gave me sufficient strength of mind to dare to exert my own reason, till becoming dependent only on him for the support of my virtue, I view with indignation, the mistaken notions that enslave my sex.

I love man as my fellow; but his sceptre real or usurped, extends not to me, unless the reason of an individual demands my homage; and even then the submission is to reason, and not to man. In fact, the conduct of an accountable being must be regulated by the operations of its own reason; or on what foundation rests the throne of God?

It appears to me necessary to dwell on these obvious truths, because females have been insulted, as it were; and while they have been stripped of the virtues that should clothe humanity, they have been decked with artificial graces, that enable them to exercise a short lived tyranny. Love, in their bosoms, taking place of every nobler passion, their sole ambition is to be fair, to raise emotion instead of inspiring respect; and this ignoble desire, like the servility in absolute monarchies, destroys all strength of character. Liberty is the mother of virtue, and if women are, by their very constitution, slaves, and not allowed to breathe the sharp invigorating air of freedom, they must ever languish like exotics, and be reckoned beautiful flaws in nature; let it also be remembered, that they are the only flaw.

As to the argument respecting the subjection in which the sex has ever been held, it retorts on man. The many have always been enthralled by the few; and, monsters who have scarcely shown any discernment of human excellence, have tyrannized over thousands of their fellow creatures. Why have men of superior endowments submitted to such degradation? For, is it not universally acknowledged that kings, viewed collectively, have ever been inferior, in abilities and virtue, to the same number of men taken from the common mass of mankind—yet, have they not, and are they not still treated with a degree of reverence, that is an insult to reason? China is not the only country where a living man has been made a God. MEN have submitted to superior strength, to enjoy with impunity the pleasure of the moment—WOMEN have only done the same, and therefore till it is proved that the courtier, who servilely resigns the birthright of a man, is not a moral agent, it cannot be demonstrated that woman is essentially inferior to man, because she has always been subjugated.

Brutal force has hitherto governed the world, and that the science of politics is in its infancy, is evident from philosophers scrupling to give the knowledge most useful to man that determinate distinction.

I shall not pursue this argument any further than to establish an obvious inference, that as sound politics diffuse liberty, mankind, including woman, will become more wise and virtuous.

CHAPTER 3.

THE SAME SUBJECT CONTINUED

Bodily strength from being the distinction of heroes is now sunk into such unmerited contempt, that men as well as women, seem to think it unnecessary: the latter, as it takes from their feminine graces, and from that lovely weakness, the source of their undue power; and the former, because it appears inimical with the character of a gentleman.

That they have both by departing from one extreme run into another, may easily be proved; but it first may be proper to observe, that a vulgar error has obtained a degree of credit, which has given force to a false conclusion, in which an effect has been mistaken for a cause.

People of genius have, very frequently, impaired their constitutions by study, or careless inattention to their health, and the violence of their passions bearing a proportion to the vigour of their intellects, the sword's destroying the scabbard has become almost proverbial, and superficial observers have inferred from thence, that men of genius have commonly weak, or to use a more fashionable phrase, delicate constitutions. Yet the contrary, I believe, will appear to be the fact; for, on diligent inquiry, I find that strength of mind has, in most cases, been accompanied by superior strength of body, natural soundness of constitution, not that robust tone of nerves and vigour of muscles, which arise from bodily labour, when the mind is quiescent, or only directs the hands.

Dr. Priestley has remarked, in the preface to his biographical chart, that the majority of great men have lived beyond forty-five. And, considering the thoughtless manner in which they lavished their strength, when investigating a favourite science, they have wasted the lamp of life, forgetful of the midnight hour; or, when, lost in poetic dreams, fancy has peopled the scene, and the soul has been disturbed, till it shook the constitution, by the passions that meditation had raised; whose objects, the baseless fabric of a vision, faded before the exhausted eye, they must have had iron frames. Shakespeare never grasped the airy dagger with a nerveless hand, nor did Milton tremble when he led Satan far from the confines of his dreary prison. These were not the ravings of imbecility, the sickly effusions of distempered brains; but the exuberance of fancy, that "in a fine phrenzy" wandering, was not continually reminded of its material shackles.

I am aware, that this argument would carry me further than it may be supposed I wish to go; but I follow truth, and still adhering to my first position, I will allow that bodily strength seems to give man a natural superiority over woman; and this is the only solid basis on which the superiority of the sex can be built. But I still insist, that not only the virtue, but the KNOWLEDGE of the two sexes should be the same in nature, if not in degree, and that women, considered not only as moral, but rational creatures, ought to endeavour to acquire human virtues (or perfections) by the SAME means as men, instead of being educated like a fanciful kind of HALF being, one of Rousseau's wild chimeras.

But, if strength of body be, with some show of reason, the boast of men, why are women so infatuated as to be proud of a defect? Rousseau has furnished them with a plausible excuse, which could only have occurred to a man, whose imagination had been allowed to run wild, and refine on the impressions made by exquisite senses, that they might, forsooth have a pretext for yielding to a natural appetite without violating a romantic species of modesty, which gratifies the pride and libertinism of man.

Women deluded by these sentiments, sometimes boast of their weakness, cunningly obtaining power by playing on the WEAKNESS of men; and they may well glory in their illicit sway, for, like Turkish bashaws, they have more real power than their masters: but virtue is sacrificed to temporary gratifications, and the respectability of life to the triumph of an hour.

Women, as well as despots, have now, perhaps, more power than they would have, if the world, divided and subdivided into kingdoms and families, was governed by laws deduced from the exercise of reason; but in obtaining it, to carry on the comparison, their character is degraded, and licentiousness spread through the whole aggregate of society. The many become pedestal to the few. I, therefore will venture to assert, that till women are more rationally educated, the progress of human virtue and improvement in knowledge must receive continual checks. And if it be granted, that woman was not created merely to gratify the appetite of man, nor to be the upper servant, who provides his meals and takes care of his linen, it must follow, that the first care of those mothers or fathers, who really attend to the education of females, should be, if not to strengthen the body, at least, not to destroy the constitution by mistaken notions of beauty and female excellence; nor should girls ever be allowed to imbibe the pernicious notion that a defect can, by any chemical process of reasoning become an excellence. In this respect, I am happy to find, that the author of one of the most instructive books, that our country has produced for children, coincides with me in opinion; I shall quote his pertinent remarks to give the force of his respectable authority to reason.[* - A respectable old man gives the following sensible account of the method he pursued when educating his daughter. "I endeavoured to give both to her mind and body a degree of vigour, which is seldom found in the female sex. As soon as she was sufficiently advanced in strength to be capable of the lighter labours of husbandry and gardening, I employed her as my constant companion. Selene, for that was her name, soon acquired a dexterity in all these rustic employments which I considered with equal pleasure and admiration. If women are in general feeble both in body and mind, it arises less from nature than from education. We encourage a vicious indolence and inactivity, which we falsely call delicacy; instead of hardening their minds by the severer principles of reason and philosophy, we breed them to useless arts, which terminate in vanity and sensuality. In most of the countries which I had visited, they are taught nothing of an higher nature than a few modulations of the voice, or useless postures of the body; their time is consumed in sloth or trifles, and trifles become the only pursuits capable of interesting them. We seem to forget, that it is upon the qualities of the female sex, that our own domestic comforts and the education of our children must depend. And what are the comforts or the education which a race of beings corrupted from their infancy, and unacquainted with all the duties of life, are fitted to bestow? To touch a musical instrument with useless skill, to exhibit their natural or affected graces, to the eyes of indolent and debauched young men, who dissipate their husbands' patrimony in riotous and unnecessary expenses: these are the only arts cultivated by women in most of the polished nations I had seen. And the consequences are uniformly such as may be expected to proceed from such polluted sources, private misery, and public servitude."But, Selene's education was regulated by different views, and conducted upon severer principles; if that can be called severity which opens the mind to a sense of moral and religious duties, and most effectually arms it against the inevitable evils of life."—Mr. Day's "Sandford and Merton," Volume 3.]

But should it be proved that woman is naturally weaker than man, from whence does it follow that it is natural for her to labour to become still weaker than nature intended her to be? Arguments of this cast are an insult to common sense, and savour of passion. The DIVINE RIGHT of husbands, like the divine right of kings, may, it is to be hoped, in this enlightened age, be contested without danger, and though conviction may not silence many boisterous disputants, yet, when any prevailing prejudice is attacked, the wise will consider, and leave the narrow-minded to rail with thoughtless vehemence at innovation.

The mother, who wishes to give true dignity of character to her daughter, must, regardless of the sneers of ignorance, proceed on a plan diametrically opposite to that which Rousseau has recommended with all the deluding charms of eloquence and philosophical sophistry: for his eloquence renders absurdities plausible, and his dogmatic conclusions puzzle, without convincing those who have not ability to refute them.

Throughout the whole animal kingdom every young creature requires almost continual exercise, and the infancy of children, conformable to this intimation, should be passed in harmless gambols, that exercise the feet and hands, without requiring very minute direction from the head, or the constant attention of a nurse. In fact, the care necessary for self-preservation is the first natural exercise of the understanding, as little inventions to amuse the present moment unfold the imagination. But these wise designs of nature are counteracted by mistaken fondness or blind zeal. The child is not left a moment to its own direction, particularly a girl, and thus rendered dependent—dependence is called natural.

To preserve personal beauty, woman's glory! the limbs and faculties are cramped with worse than Chinese bands, and the sedentary life which they are condemned to live, whilst boys frolic in the open air, weakens the muscles and relaxes the nerves. As for Rousseau's remarks, which have since been echoed by several writers, that they have naturally, that is from their birth, independent of education, a fondness for dolls, dressing, and talking, they are so puerile as not to merit a serious refutation. That a girl, condemned to sit for hours together listening to the idle chat of weak nurses or to attend at her mother's toilet, will endeavour to join the conversation, is, indeed very natural; and that she will imitate her mother or aunts, and amuse herself by adorning her lifeless doll, as they do in dressing her, poor innocent babe! is undoubtedly a most natural consequence. For men of the greatest abilities have seldom had sufficient strength to rise above the surrounding atmosphere; and, if the page of genius has always been blurred by the prejudices of the age, some allowance should be made for a sex, who, like kings, always see things through a false medium.

In this manner may the fondness for dress, conspicuous in women, be easily accounted for, without supposing it the result of a desire to please the sex on which they are dependent. The absurdity, in short, of supposing that a girl is naturally a coquette, and that a desire connected with the impulse of nature to propagate the species, should appear even before an improper education has, by heating the imagination, called it forth prematurely, is so unphilosophical, that such a sagacious observer as Rousseau would not have adopted it, if he had not been accustomed to make reason give way to his desire of singularity, and truth to a favourite paradox.

Yet thus to give a sex to mind was not very consistent with the principles of a man who argued so warmly, and so well, for the immortality of the soul. But what a weak barrier is truth when it stands in the way of an hypothesis! Rousseau respected—almost adored virtue—and yet allowed himself to love with sensual fondness. His imagination constantly prepared inflammable fuel for his inflammable senses; but, in order to reconcile his respect for self-denial, fortitude and those heroic virtues, which a mind like his could not coolly admire, he labours to invert the law of nature, and broaches a doctrine pregnant with mischief, and derogatory to the character of supreme wisdom.

His ridiculous stories, which tend to prove that girls are NATURALLY attentive to their persons, without laying any stress on daily example, are below contempt. And that a little miss should have such a correct taste as to neglect the pleasing amusement of making O's, merely because she perceived that it was an ungraceful attitude, should be selected with the anecdotes of the learned pig.[* - "I once knew a young person who learned to write before she learned to read, and began to write with her needle before she could use a pen. At first indeed, she took it into her head to make no other letter than the O: this letter she was constantly making of all sizes, and always the wrong way. Unluckily one day, as she was intent on this employment, she happened to see herself in the looking glass; when, taking a dislike to the constrained attitude in which she sat while writing, she threw away her pen, like another Pallas, and determined against making the O any more. Her brother was also equally averse to writing: it was the confinement, however, and not the constrained attitude, that most disgusted him." Rousseau's "Emilius."]

I have, probably, had an opportunity of observing more girls in their infancy than J. J. Rousseau. I can recollect my own feelings, and I have looked steadily around me; yet, so far from coinciding with him in opinion respecting the first dawn of the female character, I will venture to affirm, that a girl, whose spirits have not been damped by inactivity, or innocence tainted by false shame, will always be a romp, and the doll will never excite attention unless confinement allows her no alternative. Girls and boys, in short, would play harmless together, if the distinction of sex was not inculcated long before nature makes any difference. I will, go further, and affirm, as an indisputable fact, that most of the women, in the circle of my observation, who have acted like rational creatures, or shown any vigour of intellect, have accidentally been allowed to run wild, as some of the elegant formers of the fair sex would insinuate.

The baneful consequences which flow from inattention to health during infancy, and youth, extend further than is supposed, dependence of body naturally produces dependence of mind; and how can she be a good wife or mother, the greater part of whose time is employed to guard against or endure sickness; nor can it be expected, that a woman will resolutely endeavour to strengthen her constitution and abstain from enervating indulgences, if artificial notions of beauty, and false descriptions of sensibility, have been early entangled with her motives of action. Most men are sometimes obliged to bear with bodily inconveniences, and to endure, occasionally, the inclemency of the elements; but genteel women are, literally speaking, slaves to their bodies, and glory in their subjection.

I once knew a weak woman of fashion, who was more than commonly proud of her delicacy and sensibility. She thought a distinguishing taste and puny appetite the height of all human perfection, and acted accordingly. I have seen this weak sophisticated being neglect all the duties of life, yet recline with self-complacency on a sofa, and boast of her want of appetite as a proof of delicacy that extended to, or, perhaps, arose from, her exquisite sensibility: for it is difficult to render intelligible such ridiculous jargon. Yet, at the moment, I have seen her insult a worthy old gentlewoman, whom unexpected misfortunes had made dependent on her ostentatious bounty, and who, in better days, had claims on her gratitude. Is it possible that a human creature should have become such a weak and depraved being, if, like the Sybarites, dissolved in luxury, every thing like virtue had not been worn away, or never impressed by precept, a poor substitute it is true, for cultivation of mind, though it serves as a fence against vice?

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 every where 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.