a vindication of the rights of woman-第20章
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ause they are occupied by pursuits that interest the head as well as the heart； and the steadiness of the head gives a healthy temperature to the heart。 People of sensibility have seldom good tempers。 The formation of the temper is the cool work of reason； when； as life advances； she mixes with happy art； jarring elements。 I never knew a weak or ignorant person who had a good temper； though that constitutional good humour； and that docility； which fear stamps on the behaviour； often obtains the name。 I say behaviour； for genuine meekness never reached the heart or mind； unless as the effect of reflection； and； that simple restraint produces a number of peccant humours in domestic life； many sensible men will allow； who find some of these gentle irritable creatures； very troublesome companions。 〃Each sex；〃 he further argues； 〃should preserve its peculiar tone and manner： a meek husband may make a wife impertinent； but mildness of disposition on the woman's side will always bring a man back to reason； at least if he be not absolutely a brute； and will sooner or later triumph over him。〃 True； the mildness of reason； but abject fear always inspires contempt； and tears are only eloquent when they flow down fair cheeks。 Of what materials can that heart be composed； which can melt when insulted； and instead of revolting at injustice； kiss the rod？ Is it unfair to infer； that her virtue is built on narrow views and selfishness； who can caress a man； with true feminine softness； the very moment when he treats her tyrannically？ Nature never dictated such insincerity； and though prudence of this sort be termed a virtue； morality becomes vague when any part is supposed to rest on falsehood。 These are mere expedients； and expedients are only useful for the moment。 Let the husband beware of trusting too implicitly to this servile obedience； for if his wife can with winning sweetness caress him when angry； and when she ought to be angry； unless contempt had stifled a natural effervescence； she may do the same after parting with a lover。 These are all preparations for adultery； or； should the fear of the world； or of hell； restrain her desire of pleasing other men； when she can no longer please her husband； what substitute can be found by a being who was only formed by nature and art to please man？ what can make her amends for this privation； or where is she to seek for a fresh employment？ where find sufficient strength of mind to determine to begin the search； when her habits are fixed； and vanity has long ruled her chaotic mind？ But this partial moralist recommends cunning systematically and plausibly。 〃Daughters should be always submissive； their mothers； however； should not be inexorable。 To make a young person tractable； she ought not to be made unhappy； to make her modest she ought not to be rendered stupid。 On the contrary； I should not be displeased at her being permitted to use some art； not to elude punishment in case of disobedience； but to exempt herself from the necessity of obeying。 It is not necessary to make her dependence burdensome； but only to let her feel it。 Subtilty is a talent natural to the sex； and as I am persuaded； all our natural inclinations are right and good in themselves； I am of opinion this should be cultivated as well as the others： it is requisite for us only to prevent its abuse。〃 〃Whatever is； is right；〃 he then proceeds triumphantly to infer。 Granted； yet； perhaps； no aphorism ever contained a more paradoxical assertion。 It is a solemn truth with respect to God。 He； reverentially I speak； sees the whole at once； and saw its just proportions in the womb of time； but man； who can only inspect disjointed parts； finds many things wrong； and it is a part of the system； and therefore right； that he should endeavour to alter what appears to him to be so； even while he bows to the wisdom of his Creator； and respects the darkness he labours to disperse。 The inference that follows is just； supposing the principle to be sound： 〃The superiority of address； peculiar to the female sex； is a very equitable indemnification for their inferiority in point of strength： without this； woman would not be the companion of man； but his slave： it is by her superiour art and ingenuity that she preserves her equality； and governs him while she affects to obey。 Woman has every thing against her； as well our faults as her own timidity and weakness： she has nothing in her favour； but her subtilty and her beauty。 Is it not very reasonable； therefore； she should cultivate both？〃 Greatness of mind can never dwell with cunning or address； for I shall not boggle about words； when their direct signification is insincerity and falsehood； but content myself with observing； that if any class of mankind be so created that it must necessarily be educated by rules； not strictly deducible from truth； virtue is an affair of convention。 How could Rousseau dare to assert； after giving this advice； that in the grand end of existence； the object of both sexes should be the same； when he well knew； that the mind formed by its pursuits； is expanded by great views swallowing up little ones； or that it becomes itself little？ Men have superiour strength of body； but were it not for mistaken notions of beauty； women would acquire sufficient to enable them to earn their own subsistence； the true definition of independence； and to bear those bodily inconveniences and exertions that are requisite to strengthen the mind。 Let us then； by being allowed to take the same exercise as boys； not only during infancy； but youth； arrive at perfection of body； that we may know how far the natural superiority of man extends。 For what reason or virtue can be expected from a creature when the seed…time of life is neglected？ Nonedid not the winds of heaven casually scatter many useful seeds in the fallow ground。 〃Beauty cannot be acquired by dress； and coquetry is an art not so early and speedily attained。 While girls are yet young； however； they are in a capacity to study agreeable gesture； a pleasing modulation of voice； an easy carriage and behaviour； as well as to take the advantage of gracefully adapting their looks and attitudes to time； place； and occasion。 Their application； therefore； should not be solely confined to the arts of industry and the needle； when they come to display other talents； whose utility is already apparent。〃 〃For my part I would have a young Englishwoman cultivate her agreeable talents； in order to please her future husband； with as much care and assiduity as a young Circassian cultivates her's； to fit her for the Haram of an Eastern bashaw。〃 To render women completely insignificant； he adds；〃The tongues of women are very voluble； they speak earlier； more readily； and more agreeably than the men； they are accused also of speaking much more： but so it ought to be； and I should be very ready to convert this reproach into a compliment； their lips and eyes have the same activity； and for the same reason。 A man speaks of what he knows； a woman of what pleases her； the one requires knowledge； the other taste； the principal object of a man's discourse should be what is useful； that of a woman's what is agreeable。 There ought to be nothing in common between their different conversation but truth。〃 〃We ought not； therefore； to restrain the prattle of girls； in the same manner as we should that of boys； with that severe question； 'To what purpose are you talking？' but by another； which is no less difficult to answer； 'How will your discourse be received？' In infancy； while they are as yet incapable to discern good from evil； they ought to observe it as a law； never to say any thing disagreeable to those whom they are speaking to： what will render the practice of this rule also the more difficult； is； that it must ever be subordinate to the former； of never speaking falsely or telling an untruth。〃 To govern the tongue in this manner must require great address indeed； and it is too much practised both by men and women。 Out of the abundance of the heart how few speak！ So few； that I； who love simplicity； would gladly give up politeness for a quarter of the virtue that has been sacrificed to an equivocal quality； which； at best； should only be the polish of virtue。 But to complete the sketch。 〃It is easy to be conceived； that if male children be not in a capacity to form any true notions of religion； those ideas must be greatly above the conception of the females： it is for this very reason； I would begin to speak to them the earlier on this subject； for if we were to wait till they were in a capacity to discuss methodically such profound questions； we should run a risk of never speaking to them on this subject as long as they lived。 Reason in women is a practical reason； capacitating them artfully to discover the means of attaining a known end； but which would never enable them to discover that end itself。 The social relations of the sexes are indeed truly admirable： from their union there results a moral person； of which woman may be termed the eyes； and man the hand； with this dependence on each other； that it is from the man that the woman is to learn what she is to see； and it is of the woman that man is to learn what he ought to do。 If woman could recur to the first principles of things as well as man； and man was capacitated to enter into their minutae as well as woman； always independent of each other； they would live in perpetual discord； and their union could not subsist。 But in the present harmony which naturally subsists between them； their different faculties tend to one common end； it is difficult to say which of them conduces the most to it： each follows the impulse of the other； each is obedient； and both are masters。〃 〃As the conduct of a woman is subservient to the public opinion； her faith in matters of religion； should for that very reason； be subject to authority。 'Every daughter ought to be of the same religion as her mother； and every wife to be of the same religion as her husband： for； though such religion should be false； that docility which induces the mother and daughter to submit to the order of nature； takes away； in the sight of God； the criminality of their error'。* As they are not in a capacity to judge for themselves； they ought to abide by the decision of their fathers and husbands as confidently as by that of the church。〃 （*Footnote。 What is to be the consequence； if the mother's and husband's opinion should chance not to agree？ An ignorant person cannot be reasoned out of an error； and when persuaded to give up one prejudice for another the mind is unsettled。 Indeed； the husband may not have any religion to teach her though in such a situation she will be in great want of a support to her virtue； independent of worldly considerations。） 〃As authority ought to regulate the religion of the women； it is not so needful to explain to them the reasons for their belief； as to lay down precisely the tenets they are to believe： for the creed； which presents only obscure ideas to the mind； is the source of fanaticism； and that which presents absurdities； leads to infidelity。〃 Absolute； uncontroverted authority； it seems； must subsist somewhere： but is not this a direct and exclusive appropriation of reason？ T
