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 virtue2, ought to aim at attaining4 a very different character: or, to speak explicitly5, 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 Providence6 to lead mankind to either virtue or happiness.
If then women are not a swarm8 of ephemeron triflers, why should they be kept in ignorance under the specious9 name of innocence10? Men complain, and with reason, of the follies11 and caprices of our sex, when they do not keenly satirize12 our headstrong passions and groveling vices15. — Behold16, I should answer, the natural effect of ignorance! The mind will ever be unstable17 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 infancy18, and taught by the example of their mothers, that a little knowledge of human weakness, justly termed cunning, softness of temper, outward obedience19, and a scrupulous20 attention to a puerile21 kind of propriety22, 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 frail24 mother; though when he tells us that women are formed for softness and sweet attractive grace, I cannot comprehend his meaning, unless, in the true Mahometan strain, he meant to deprive us of souls, and insinuate25 that we were beings only designed by sweet attractive grace, and docile26 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 brutes27! For instance, the winning softness so warmly, and frequently, recommended, that governs by obeying. What childish expressions, and how insignificant28 is the being — can it be an immortal29 one? who will condescend30 to govern by such sinister31 methods! ‘Certainly,’ says Lord Bacon, ‘man is of kin7 to the beasts by his body; and if he be not of kin to God by his spirit, he is a base and ignoble32 creature!’ Men, indeed, appear to me to act in a very unphilosophical manner when they try to secure the good conduct of women by attempting to keep them always in a state of childhood. Rousseau 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 cultivation34 which their understandings now receive, they only attain3 a knowledge of evil.
Children, I grant, should be innocent; but when the epithet37 is applied38 to men, or women, it is but a civil term for weakness. For if it be allowed that women were destined39 by Providence to acquire human virtues40, 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 mere41 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 adorn42’d.
‘My Author and Disposer, what thou bidst
‘Unargued I obey; So God ordains43;
‘God is thy law, thou mine: to know no more
‘Is Woman’s happiest knowledge and her Praise.’
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 maturity44, 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 Maker45.
‘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 mutual46, in proportion due
‘Giv’n and receiv’d; but in disparity
‘The one intense, the other still remiss47
‘Cannot well suit with either, but soon prove
‘Tedious alike: of fellowship I speak
‘Such as I seek, fit to participate
‘All rational delight-
In treating, therefore, of the manners of women, let us, disregarding sensual arguments, trace what we should endeavour to make them in order to co-operate, if the expression be not too bold, with the supreme48 Being.
By individual education, I mean, for the sense of the word is not precisely49 defined, such an attention to a child as will slowly sharpen the senses, form the temper, regulate the passions as they begin to ferment50, and set the understanding to work before the body arrives at maturity; so that the man may only have to proceed, not to begin, the important task of learning to think and reason.
To prevent any misconstruction, I must add, that I do not believe that a private education can work the wonders which some sanguine51 writers have attributed to it. Men and women must be educated, in a great degree, by the opinions and manners of the society they live in. In every age there has been a stream of popular opinion that has carried all before it, and given a family character, as it were, to the century. It may then fairly be inferred, that, till society be differently constituted, much cannot be expected from education. It is, however, sufficient for my present purpose to assert, that, whatever effect circumstances have on the abilities, every being may become virtuous52 by the exercise of its own reason; for if but one being was created with vicious inclinations54, that is positively55 bad, what can save us from atheism56? or if we worship a God, is not that God a devil?
Consequently, the most perfect education, in my opinion, is such an exercise of the understanding as is best calculated to strengthen the body and form the heart. Or, in other words, to enable the individual to attain such habits of virtue as will render it independent. In fact, it is a farce57 to call any being virtuous whose virtues do not result from the exercise of its own reason. This was Rousseau’s opinion respecting men: I extend it to women, and confidently assert that they have been drawn58 out of their sphere by false refinement59, and not by an endeavour to acquire masculine qualities. Still the regal homage60 which they receive is so intoxicating61, that till the manners of the times are changed, and formed on more reasonable principles, it may be impossible to convince them that the illegitimate power, which they obtain, by degrading themselves, is a curse, and that they must return to nature and equality, if they wish to secure the placid62 satisfaction that unsophisticated affections impart. But for this epoch63 we must wait — wait, perhaps, till kings and nobles, enlightened by reason, and, preferring the real dignity of man to childish state, throw off their gaudy64 hereditary65 trappings: and if then women do not resign the arbitrary power of beauty — they will prove that they have less mind than man.
I may be accused of arrogance66; still I must declare what I firmly believe, that all the writers who have written on the subject of female education and manners from Rousseau to Dr. Gregory, have contributed to render women more artificial, weak characters, than they would otherwise have been; and, consequently, more useless members of society. I might have expressed this conviction in a lower key; but I am afraid it would have been the whine67 of affectation, and not the faithful expression of my feelings, of the clear result, which experience and reflection have led me to draw. When I come to that division of the subject, I shall advert68 to the passages that I more particularly disapprove69 of, in the works of the authors I have just alluded70 to; but it is first necessary to observe, that my objection extends to the whole purport72 of those books, which tend, in my opinion, to degrade one half of the human species, and render women pleasing at the expense of every solid virtue.
Though, to reason on Rousseau’s ground, if man did attain a degree of perfection of mind when his body arrived at maturity, it might be proper, in order to make a man and his wife one, that she should rely entirely73 on his understanding; and the graceful74 ivy75, clasping the oak that supported it, would form a whole in which strength and beauty would be equally conspicuous76. But, alas77! husbands, as well as their helpmates, are often only overgrown children; nay78, thanks to early debauchery, scarcely men in their outward form and if the blind lead the blind, one need not come from heaven to tell us the consequence.
Many are the causes that, in the present corrupt79 state of society, contribute to enslave women by cramping80 their understandings and sharpening their senses. One, perhaps, that silently does more mischief81 than all the rest, is their disregard of order.
To do every thing in an orderly manner, is a most important precept82, which women, who, generally speaking, receive only a disorderly kind of education, seldom attend to with that degree of exactness that men, who from their infancy are broken into method, observe. This negligent83 kind of guess-work, for what other epithet can be used to point out the random84 exertions85 of a sort of instinctive86 common sense, never brought to the test of reason? prevents their generalizing matters of fact — so they do to-day, what they did yesterday, merely because they did it yesterday.
This contempt of the understanding in early life has more baneful87 consequences than is commonly supposed; for the little knowledge which women of strong minds attain, is, from various circumstances, of a more desultory88 kind than the knowledge of men, and it is acquired more by sheer observations on real life, than from comparing what has been individually observed with the results of experience generalized by speculation89. Led by their dependent situation and domestic employments more into society, what they learn is rather by snatches; and as learning is with them, in general, only a secondary thing, they do not pursue any one branch with that persevering90 ardour necessary to give vigour91 to the faculties92, and clearness to the judgment93. In the present state of society, a little learning is required to support the character of a gentleman; and boys are obliged to submit to a few years of discipline. But in the education of women, the cultivation of the understanding is always subordinate to the acquirement of some corporeal94 accomplishment95; even while enervated96 by confinement97 and false notions of modesty98, the body is prevented from attaining that grace and beauty which relaxed half-formed limbs never exhibit. Besides, in youth their faculties are not brought forward by emulation99; and having no serious scientific study, if they have natural sagacity it is turned too soon on life and manners. They dwell on effects, and modifications101, without tracing them back to causes; and complicated rules to adjust behaviour are a weak substitute for simple principles.
As a proof that education gives this appearance of weakness to females, we may instance the example of military men, who are, like them, sent into the world before their minds have been stored with knowledge or fortified102 by principles. The consequences are similar; soldiers acquire a little superficial knowledge, snatched from the muddy current of conversation, and, from continually mixing with society, they gain, what is termed a knowledge of the world; and this acquaintance with manners and customs has frequently been confounded with a knowledge of the human heart. But can the crude fruit of casual observation, never brought to the test of judgment, formed by comparing speculation and experience, deserve such a distinction? Soldiers, as well as women, practice the minor103 virtues with punctilious104 politeness. Where is then the sexual difference, when the education has been the same? All the difference that I can discern, arises from the superior advantage of liberty, which enables the former to see more of life.
It is wandering from my present subject, perhaps, to make a political remark; but, as it was produced naturally by the train of my reflections, I shall not pass it silently over.
Standing35 armies can never consist of resolute106, robust107 men; they may be well disciplined machines, but they will seldom contain men under the influence of strong passions, or with very vigorous faculties. And as for any depth of understanding, I will venture to affirm, that it is as rarely to be found in the army as amongst women; and the cause, I maintain, is the same. It may be further observed, that officers are also particularly attentive108 to their persons, fond of dancing, crowded rooms, adventures, and ridicule109.8 Like the fair sex, the business of their lives is gallantry. — They were taught to please, and they only live to please. Yet they do not lose their rank in the distinction of sexes, for they are still reckoned superior to women, though in what their superiority consists, beyond what I have just mentioned, it is difficult to discover.
8 Why should women be censured110 with petulant111 acrimony, because they seem to have a passion for a scarlet112 coat? Has not education placed them more on a level with soldiers than any other class of men?
The great misfortune is this, that they both acquire manners before morals, and a knowledge of life before they have, from reflection, any acquaintance with the grand ideal outline of human nature. The consequence is natural; satisfied with common nature, they become a prey113 to prejudices, and taking all their opinions on credit, they blindly submit to authority. So that, if they have any sense, it is a kind of instinctive glance, that catches proportions, and decides with respect to manners; but fails when arguments are to be pursued below the surface, or opinions analyzed114.
May not the same remark be applied to women? Nay, the argument may be carried still further, for they are both thrown out of a useful station by the unnatural115 distinctions established in civilized116 life. Riches and hereditary honours have made cyphers of women to give consequence to the numerical figure; and idleness has produced a mixture of gallantry and despotism into society, which leads the very men who are the slaves of their mistresses to tyrannize over their sisters, wives, and daughters. This is only keeping them in rank and file, it is true. Strengthen the female mind by enlarging it, and there will be an end to blind obedience; but, as blind obedience is ever sought for by power, tyrants117 and sensualists are in the right when they endeavour to keep women in the dark, because the former only want slaves, and the latter a play-thing. The sensualist, indeed, has been the most dangerous of tyrants, and women have been duped by their lovers, as princes by their ministers, whilst dreaming that they reigned119 over them.
I now principally allude71 to Rousseau, for his character of Sophia is, undoubtedly120, a captivating one, though it appears to me grossly unnatural; however it is not the superstructure, but the foundation of her character, the principles on which her education was built, that I mean to attack; nay, warmly as I admire the genius of that able writer, whose opinions I shall often have occasion to cite, indignation always takes place of admiration121, and the rigid122 frown of insulted virtue effaces123 the smile of complacency which his eloquent124 periods are wont125 to raise, when I read his voluptuous126 reveries. Is this the man, who, in his ardour for virtue, would banish127 all the soft arts of peace, and almost carry us back to Spartan128 discipline? Is this the man who delights to paint the useful struggles of passion, the triumphs of good dispositions130, and the heroic flights which carry the glowing soul out of itself? — How are these mighty131 sentiments lowered when he describes the pretty foot and enticing132 airs of his little favourite! But, for the present, I wave the subject, and, instead of severely133 reprehending134 the transient effusions of overweening sensibility, I shall only observe, that whoever has cast a benevolent135 eye on society, must often have been gratified by the sight of a humble136 mutual love, not dignified137 by sentiment, or strengthened by a union in intellectual pursuits. The domestic trifles of the day have afforded matters for cheerful converse138, and innocent caresses139 have softened141 toils143 which did not require great exercise of mind or stretch of thought: yet, has not the sight of this moderate felicity excited more tenderness than respect? An emotion similar to what we feel when children are playing, or animals sporting,9 whilst the contemplation of the noble struggles of suffering merit has raised admiration, and carried our thoughts to that world where sensation will give place to reason.
9 Similar feelings has Milton’s pleasing picture of paradisiacal happiness ever raised in my mind; yet, instead of envying the lovely pair, I have, with conscious dignity, or Satanic pride, turned to hell for sublimer144 objects. In the same style, when viewing some noble monument of human art, I have traced the emanation of the Deity146 in the order I admired, till, descending147 from that giddy height, I have caught myself contemplating148 the grandest of all human sights — for fancy quickly placed, in some solitary149 recess150, an outcast of fortune, rising superior to passion and discontent.
Women are, therefore, to be considered either as moral beings, or so weak that they must be entirely subjected to the superior faculties of men.
Let us examine this question. Rousseau declares that a woman should never, for a moment, feel herself independent, that she should be governed by fear to exercise her natural cunning, and made a coquetish slave in order to render her a more alluring151 object of desire, a sweeter companion to man, whenever he chooses to relax himself. He carries the arguments, which he pretends to draw from the indications of nature, still further, and insinuates152 that truth and fortitude153, the corner stones of all human virtue, should be cultivated with certain restrictions154, because, with respect to the female character, obedience is the grand lesson which ought to be impressed with unrelenting rigour.
What nonsense! When will a great man arise with sufficient strength of mind to puff155 away the fumes156 which pride and sensuality have thus spread over the subject! If women are by nature inferior to men, their virtues must be the same in quality, if not in degree, or virtue is a relative idea; consequently, their conduct should be founded on the same principles, and have the same aim.
Connected with man as daughters, wives, and mothers, their moral character may be estimated by their manner of fulfilling those simple duties; but the end, the grand end of their exertions should be to unfold their own faculties and acquire the dignity of conscious virtue. They may try to render their road pleasant; but ought never to forget, in common with man, that life yields not the felicity which can satisfy an immortal soul. I do not mean to insinuate, that either sex should be so lost in abstract reflections or distant views, as to forget the affections and duties that lie before them, and are, in truth, the means appointed to produce the fruit of life; on the contrary, I would warmly recommend them, even while I assert, that they afford most satisfaction when they are considered in their true, sober light.
Probably the prevailing opinion, that woman was created for man, may have taken its rise from Moses’s poetical158 story; yet, as very few, it is presumed, who have bestowed160 any serious thought on the subject, ever supposed that Eve was, literally161 speaking, one of Adam’s ribs162, the deduction163 must be allowed to fall to the ground; or, only be so far admitted as it proves that man, from the remotest antiquity164, found it convenient to exert his strength to subjugate165 his companion, and his invention to shew that she ought to have her neck bent166 under the yoke167, because the whole creation was only created for his convenience or pleasure.
Let it not be concluded that I wish to invert168 the order of things; I have already granted, that, from the constitution of their bodies, men seem to be designed by Providence to attain a greater degree of virtue. I speak collectively of the whole sex; but I see not the shadow of a reason to conclude that their virtues should differ in respect to their nature. In fact, how can they, if virtue has only one eternal standard? I must therefore, if I reason consequentially169, as strenuously170 maintain that they have the same simple direction, as that there is a God.
It follows then that cunning should not be opposed to wisdom, little cares to great exertions, or insipid171 softness, varnished172 over with the name of gentleness, to that fortitude which grand views alone can inspire.
I shall be told that woman would then lose many of her peculiar173 graces, and the opinion of a well known poet might be quoted to refute my unqualified assertion. For Pope has said, in the name of the whole male sex,
‘Yet ne’er so sure our passion to create,
‘As when she touch’d the brink174 of all we hate.’
In what light this sally places men and women, I shall leave to the judicious175 to determine; meanwhile I shall content myself with observing, that I cannot discover why, unless they are mortal, females should always be degraded by being made subservient176 to love or lust177.
To speak disrespectfully of love is, I know, high treason against sentiment and fine feelings; but I wish to speak the simple language of truth, and rather to address the head than the heart. To endeavour to reason love out of the world, would be to out Quixote Cervantes, and equally offend against common sense; but an endeavour to restrain this tumultuous passion, and to prove that it should not be allowed to dethrone superior powers, or to usurp178 the sceptre which the understanding should ever coolly wield179, appears less wild.
Youth is the season for love in both sexes; but in those days of thoughtless enjoyment180 provision should be made for the more important years of life, when reflection takes place of sensation. But Rousseau, and most of the male writers who have followed his steps, have warmly inculcated that the whole tendency of female education ought to be directed to one point:— to render them pleasing.
Let me reason with the supporters of this opinion who have any knowledge of human nature, do they imagine that marriage can eradicate181 the habitude of life? The woman who has only been taught to please will soon find that her charms are oblique182 sunbeams, and that they cannot have much effect on her husband’s heart when they are seen every day, when the summer is passed and gone. Will she then have sufficient native energy to look into herself for comfort, and cultivate her dormant183 faculties? or, is it not more rational to expect that she will try to please other men; and, in the emotions raised by the expectation of new conquests, endeavour to forget the mortification184 her love or pride has received? When the husband ceases to be a lover — and the time will inevitably185 come, her desire of pleasing will then grow languid, or become a spring of bitterness; and love, perhaps, the most evanescent of all passions, gives place to jealousy186 or vanity.
I now speak of women who are restrained by principle or prejudice; such women, though they would shrink from an intrigue187 with real abhorrence188, yet, nevertheless, wish to be convinced by the homage of gallantry that they are cruelly neglected by their husbands; or, days and weeks are spent in dreaming of the happiness enjoyed by congenial souls till their health is undermined and their spirits broken by discontent. How then can the great art of pleasing be such a necessary study? it is only useful to a mistress; the chaste189 wife, and serious mother, should only consider her power to please as the polish of her virtues, and the affection of her husband as one of the comforts that render her task less difficult and her life happier. — But, whether she be loved or neglected, her first wish should be to make herself respectable, and not to rely for all her happiness on a being subject to like infirmities with herself.
The worthy190 Dr. Gregory fell into a similar error. I respect his heart; but entirely disapprove of his celebrated191 Legacy192 to his Daughters.
He advises them to cultivate a fondness for dress, because a fondness for dress, he asserts, is natural to them. I am unable to comprehend what either he or Rousseau mean, when they frequently use this indefinite term. If they told us that in a pre-existent state the soul was fond of dress, and brought this inclination53 with it into a new body, I should listen to them with a half smile, as I often do when I hear a rant36 about innate193 elegance194. — But if he only meant to say that the exercise of the faculties will produce this fondness — I deny it. — It is not natural; but arises, like false ambition in men, from a love of power.
Dr. Gregory goes much further; he actually recommends dissimulation195, and advises an innocent girl to give the lie to her feelings, and not dance with spirit, when gaiety of heart would make her feel eloquent without making her gestures immodest. In the name of truth and common sense, why should not one woman acknowledge that she can take more exercise than another? or, in other words, that she has a sound constitution; and why, to damp innocent vivacity196, is she darkly to be told that men will draw conclusions which she little thinks of? — Let the libertine197 draw what inference he pleases; but, I hope, that no sensible mother will restrain the natural frankness of youth by instilling198 such indecent cautions. Out of the abundance of the heart the mouth speaketh; and a wiser than Solomon hath said, that the heart should be made clean, and not trivial ceremonies observed, which it is not very difficult to fulfill157 with scrupulous exactness when vice14 reigns199 in the heart.
Women ought to endeavour to purify their heart; but can they do so when their uncultivated understandings make them entirely dependent on their senses for employment and amusement, when no noble pursuit sets them above the little vanities of the day, or enables them to curb200 the wild emotions that agitate201 a reed over which every passing breeze has power? To gain the affections of a virtuous man is affectation necessary? Nature has given woman a weaker frame than man; but, to ensure her husband’s affections, must a wife, who by the exercise of her mind and body whilst she was discharging the duties of a daughter, wife, and mother, has allowed her constitution to retain its natural strength, and her nerves a healthy tone, is she, I say, to condescend to use art and feign202 a sickly delicacy203 in order to secure her husband’s affection? Weakness may excite tenderness, and gratify the arrogant204 pride of man; but the lordly caresses of a protector will not gratify a noble mind that pants for, and deserves to be respected. Fondness is a poor substitute for friendship!
In a seraglio, I grant, that all these arts are necessary; the epicure205 must have his palate tickled206, or he will sink into apathy207; but have women so little ambition as to be satisfied with such a condition? Can they supinely dream life away in the lap of pleasure, or the languor208 of weariness, rather than assert their claim to pursue reasonable pleasures and render themselves conspicuous by practising the virtues which dignify209 mankind? Surely she has not an immortal soul who can loiter life away merely employed to adorn her person, that she may amuse the languid hours, and soften140 the cares of a fellow-creature who is willing to be enlivened by her smiles and tricks, when the serious business of life is over.
Besides, the woman who strengthens her body and exercises her mind will, by managing her family and practising various virtues, become the friend, and not the humble dependent of her husband; and if she, by possessing such substantial qualities, merit his regard, she will not find it necessary to conceal210 her affection, nor to pretend to an unnatural coldness of constitution to excite her husband’s passions. In fact, if we revert211 to history, we shall find that the women who have distinguished212 themselves have neither been the most beautiful nor the most gentle of their sex.
Nature, or, to speak with strict propriety, God, has made all things right; but man has sought him out many inventions to mar105 the work. I now allude to that part of Dr. Gregory’s treatise213, where he advises a wife never to let her husband know the extent of her sensibility or affection. Voluptuous precaution, and as ineffectual as absurd. — Love, from its very nature, must be transitory. To seek for a secret that would render it constant, would be as wild a search as for the philosopher’s stone, or the grand panacea214: and the discovery would be equally useless, or rather pernicious to mankind. The most holy band of society is friendship. It has been well said, by a shrewd satirist215, “that rare as true love is, true friendship is still rarer.”
This is an obvious truth, and the cause not lying deep, will not elude216 a slight glance of inquiry217.
Love, the common passion, in which chance and sensation take place of choice and reason, is, in some degree, felt by the mass of mankind; for it is not necessary to speak, at present, of the emotions that rise above or sink below love. This passion, naturally increased by suspense218 and difficulties, draws the mind out of its accustomed state, and exalts219 the affections; but the security of marriage, allowing the fever of love to subside220, a healthy temperature is thought insipid, only by those who have not sufficient intellect to substitute the calm tenderness of friendship, the confidence of respect, instead of blind admiration, and the sensual emotions of fondness.
This is, must be, the course of nature. — Friendship or indifference221 inevitably succeeds love. — And this constitution seems perfectly222 to harmonize with the system of government which prevails in the moral world. Passions are spurs to action, and open the mind; but they sink into mere appetites, become a personal and momentary223 gratification, when the object is gained, and the satisfied mind rests in enjoyment. The man who had some virtue whilst he was struggling for a crown, often becomes a voluptuous tyrant118 when it graces his brow; and, when the lover is not lost in the husband, the dotard, a prey to childish caprices, and fond jealousies224, neglects the serious duties of life, and the caresses which should excite confidence in his children are lavished225 on the overgrown child, his wife.
In order to fulfil the duties of life, and to be able to pursue with vigour the various employments which form the moral character, a master and mistress of a family ought not to continue to love each other with passion. I mean to say that they ought not to indulge those emotions which disturb the order of society, and engross226 the thoughts that should be otherwise employed. The mind that has never been engrossed227 by one object wants vigour — if it can long be so, it is weak.
A mistaken education, a narrow, uncultivated mind, and many sexual prejudices, tend to make women more constant than men; but, for the present, I shall not touch on this branch of the subject. I will go still further, and advance, without dreaming of a paradox228, that an unhappy marriage is often very advantageous229 to a family, and that the neglected wife is, in general, the best mother. And this would almost always be the consequence if the female mind were more enlarged: for, it seems to be the common dispensation of Providence, that what we gain in present enjoyment should be deducted230 from the treasure of life, experience; and that when we are gathering231 the flowers of the day and revelling232 in pleasure, the solid fruit of toil142 and wisdom should not be caught at the same time. The way lies before us, we must turn to the right or left; and he who will pass life away in bounding from one pleasure to another, must not complain if he acquire neither wisdom nor respectability of character.
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 palled233 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 fleeting234 shadow? But, if awed235 by observing the improbable powers of the mind, we disdain236 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 boundless237 prospect238 and sublime145 hopes, what necessity is there for falsehood in conduct, and why must the sacred majesty239 of truth be violated to detain a deceitful good that saps the very foundation of virtue? Why must the female mind be tainted240 by coquetish arts to gratify the sensualist, and prevent love from subsiding241 into friendship, or compassionate242 tenderness, when there are not qualities on which friendship can be built? Let the honest heart shew 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 wing? But that grand passion not proportioned to the puny243 enjoyments244 of life, is only true to the sentiment, and feeds on itself. The passions which have been celebrated for their durability245 have always been unfortunate. They have acquired strength by absence and constitutional melancholy246. — The fancy has hovered247 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 immortality248 of the passion.
Of the same complexion249 is Dr. Gregory’s advice respecting delicacy of sentiment, which he advises a woman not to acquire, if she have determined250 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 prudence251 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 dependence252 on man; if, when a husband be obtained, she have arrived at her goal, and meanly proud rests satisfied with such a paltry253 crown, let her grovel13 contentedly254, scarcely raised by her employments above the animal kingdom; but, if, struggling for the prize of her high calling, she look beyond the present scene, 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 frailties255 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 recollected256 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 their10 lives in imagining how happy they should have been with a husband who could love them with a fervid257 increasing affection every day, and all day. But they might as well pine married as single — and would not be a jot258 more unhappy with a bad husband than longing259 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 blessing260?
10 For example, the herd261 of Novelists.
The question is, whether it procures263 most pain or pleasure? The answer will decide the propriety of Dr. Gregory’s advice, and shew 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 amiable264 Godlike qualities, that in sublime poetic159 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 grandeur265, combined with the winning graces of condescension266; 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 lash267 at which it dare not snarl268. Abject269 as this picture appears, it is the portrait of an accomplished270 woman, according to the received opinion of female excellence271, separated by specious reasoners from human excellence. Or, they11 kindly272 restore the rib23, and make one moral being of a man and woman; not forgetting to give her all the ‘submissive charms.’
11 Vide Rousseau, and Swedenborg.
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 tenor273 of life seems to prove that man is prepared by various circumstances for a future state, they constantly concur274 in advising woman only to provide for the present. Gentleness, docility275, and a spaniel-like affection are, on this ground, consistently recommended as the cardinal276 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 rattle277, and it must jingle278 in his ears whenever, dismissing reason, he chooses to be amused.
To recommend gentleness, indeed, on a broad basis is strictly279 philosophical33. 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 vapid280 tenderness, which easily degenerates281 into contempt. Still, if advice could really make a being gentle, whose natural disposition129 admitted not of such a fine polish, something towards the advancement282 of order would be attained283; 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 attainment284 of superficial graces, though for a few years they may procure262 the individuals regal sway.
As a philosopher, I read with indignation the plausible285 epithets286 which men use to soften their insults; and, as a moralist, I ask what is meant by such heterogeneous287 associations, as fair defects, amiable weaknesses, &c.? If there be 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 coffin288; 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 accomplishments289, 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 imbibed290 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 emancipated291 themselves from the galling292 yoke of sovereign man? — So few, that the exceptions remind me of an ingenious conjecture293 respecting Newton: that he was probably a being of a superior order, accidentally caged in a human body. Following the same train of thinking, 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 female frames. 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 frankly294 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 purblind295 mortals to say to what height human discoveries and improvements may arrive when the gloom of despotism subsides296, 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 bridle297, and not mock them with empty praise; or, should their rationality be proved, he will not impede298 their improvement merely to gratify his sensual appetites. He will not, with all the graces of rhetoric299, advise them to submit implicitly300 their understanding 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 sneer301 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 ardent302 gaze is turned, to adore attributes that, softened into virtues, may be imitated in kind, though the degree overwhelms the enraptured303 mind.
If, I say, for I would not impress by declamation304 when Reason offers her sober light, if they be really capable of acting305 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, perseverance306, 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 modification100, would be common to both. Nay, the order of society as it is at present regulated would not be inverted307, 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 scepter, real, or usurped308, extends not to me, unless the reason of an individual demands my homage; and even then the submission309 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 insulated, 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 bosoms310, 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 monarchies311, destroys all strength of character. Liberty is the mother of virtue, and if women be, by their very constitution, slaves, and not allowed to breathe the sharp invigorating air of freedom, they must ever languish312 like exotics, and be reckoned beautiful flaws in nature.
As to the argument respecting the subjection in which the sex has ever been held, it retorts on man. The many have always been enthralled313 by the few; and monsters, who scarcely have shewn any discernment of human excellence, have tyrannized over thousands of their fellow-creatures. Why have men of superiour endowments submitted to such degradation314? 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 reverence315 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 impunity316 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 essentially317 inferior to man because she has always been subjugated318.
Brutal319 force has hitherto governed the world, and that the science of politics is in its infancy, is evident from philosophers scrupling320 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 diffuse321 liberty, mankind, including woman, will become more wise and virtuous.
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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attain
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| vt.达到，获得，完成 | |
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attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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explicitly
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| ad.明确地，显然地 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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specious
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| adj.似是而非的；adv.似是而非地 | |
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innocence
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| n.无罪；天真；无害 | |
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follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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satirize
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| v.讽刺 | |
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grovel
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| vi.卑躬屈膝，奴颜婢膝 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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behold
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| v.看，注视，看到 | |
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unstable
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| adj.不稳定的，易变的 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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obedience
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| n.服从，顺从 | |
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scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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puerile
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| adj.幼稚的，儿童的 | |
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propriety
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| n.正当行为；正当；适当 | |
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rib
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| n.肋骨，肋状物 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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insinuate
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| vt.含沙射影地说，暗示 | |
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docile
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| adj.驯服的，易控制的，容易教的 | |
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brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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sinister
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| adj.不吉利的，凶恶的，左边的 | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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rant
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| v.咆哮；怒吼；n.大话；粗野的话 | |
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epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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applied
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| adj.应用的；v.应用，适用 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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adorn
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| vt.使美化，装饰 | |
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ordains
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| v.任命（某人）为牧师( ordain的第三人称单数 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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maker
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| n.制造者，制造商 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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remiss
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| adj.不小心的，马虎 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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atheism
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| n.无神论，不信神 | |
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farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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intoxicating
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| a. 醉人的,使人兴奋的 | |
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placid
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| adj.安静的，平和的 | |
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epoch
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| n.(新)时代；历元 | |
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gaudy
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| adj.华而不实的；俗丽的 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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arrogance
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| n.傲慢，自大 | |
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whine
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| v.哀号，号哭；n.哀鸣 | |
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advert
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| vi.注意，留意，言及；n.广告 | |
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disapprove
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| v.不赞成，不同意，不批准 | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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allude
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| v.提及，暗指 | |
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purport
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| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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ivy
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| n.常青藤，常春藤 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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cramping
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| 图像压缩 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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82
precept
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| n.戒律；格言 | |
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83
negligent
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| adj.疏忽的；玩忽的；粗心大意的 | |
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84
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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85
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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86
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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87
baneful
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| adj.有害的 | |
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88
desultory
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| adj.散漫的，无方法的 | |
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89
speculation
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| n.思索，沉思；猜测；投机 | |
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90
persevering
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| a.坚忍不拔的 | |
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91
vigour
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| （=vigor）n.智力，体力，精力 | |
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92
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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93
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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94
corporeal
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| adj.肉体的，身体的；物质的 | |
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95
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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96
enervated
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| adj.衰弱的，无力的v.使衰弱，使失去活力( enervate的过去式和过去分词 ) | |
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97
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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98
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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99
emulation
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| n.竞争；仿效 | |
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100
modification
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| n.修改，改进，缓和，减轻 | |
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101
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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102
fortified
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| adj. 加强的 | |
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103
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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104
punctilious
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| adj.谨慎的，谨小慎微的 | |
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105
mar
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| vt.破坏，毁坏，弄糟 | |
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106
resolute
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| adj.坚决的，果敢的 | |
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107
robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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108
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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109
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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110
censured
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| v.指责，非难，谴责( censure的过去式 ) | |
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111
petulant
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| adj.性急的，暴躁的 | |
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112
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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113
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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114
analyzed
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| v.分析( analyze的过去式和过去分词 )；分解；解释；对…进行心理分析 | |
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115
unnatural
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| adj.不自然的；反常的 | |
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116
civilized
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| a.有教养的，文雅的 | |
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117
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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118
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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119
reigned
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| vi.当政，统治（reign的过去式形式） | |
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120
undoubtedly
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| adv.确实地，无疑地 | |
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121
admiration
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| n.钦佩，赞美，羡慕 | |
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122
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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123
effaces
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| v.擦掉( efface的第三人称单数 )；抹去；超越；使黯然失色 | |
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124
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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125
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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126
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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127
banish
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| vt.放逐，驱逐；消除，排除 | |
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128
spartan
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| adj.简朴的，刻苦的；n.斯巴达；斯巴达式的人 | |
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129
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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130
dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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131
mighty
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| adj.强有力的；巨大的 | |
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132
enticing
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| adj.迷人的；诱人的 | |
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133
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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134
reprehending
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| v.斥责，指摘，责备( reprehend的现在分词 ) | |
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135
benevolent
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| adj.仁慈的，乐善好施的 | |
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136
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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137
dignified
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| a.可敬的，高贵的 | |
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138
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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139
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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140
soften
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| v.(使)变柔软；(使)变柔和 | |
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141
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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142
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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143
toils
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| 网 | |
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144
sublimer
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| 使高尚者，纯化器 | |
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145
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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146
deity
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| n.神，神性；被奉若神明的人(或物) | |
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147
descending
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| n. 下行 adj. 下降的 | |
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148
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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149
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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150
recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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151
alluring
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| adj.吸引人的，迷人的 | |
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152
insinuates
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| n.暗示( insinuate的名词复数 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入v.暗示( insinuate的第三人称单数 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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153
fortitude
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| n.坚忍不拔；刚毅 | |
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154
restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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155
puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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156
fumes
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| n.(强烈而刺激的)气味，气体 | |
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157
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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158
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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159
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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160
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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161
literally
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| adv.照字面意义，逐字地；确实 | |
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162
ribs
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| n.肋骨( rib的名词复数 )；（船或屋顶等的）肋拱；肋骨状的东西；（织物的）凸条花纹 | |
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163
deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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164
antiquity
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| n.古老；高龄；古物，古迹 | |
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165
subjugate
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| v.征服；抑制 | |
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166
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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167
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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168
invert
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| vt.使反转，使颠倒，使转化 | |
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169
consequentially
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| adv.必然地 | |
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170
strenuously
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| adv.奋发地，费力地 | |
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171
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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172
varnished
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| 浸渍过的，涂漆的 | |
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173
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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174
brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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175
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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176
subservient
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| adj.卑屈的，阿谀的 | |
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177
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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178
usurp
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| vt.篡夺，霸占；vi.篡位 | |
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179
wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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180
enjoyment
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| n.乐趣；享有；享用 | |
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181
eradicate
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| v.根除，消灭，杜绝 | |
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182
oblique
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| adj.斜的，倾斜的，无诚意的，不坦率的 | |
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183
dormant
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| adj.暂停活动的；休眠的；潜伏的 | |
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184
mortification
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| n.耻辱，屈辱 | |
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185
inevitably
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| adv.不可避免地；必然发生地 | |
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186
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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187
intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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188
abhorrence
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| n.憎恶；可憎恶的事 | |
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189
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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190
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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191
celebrated
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| adj.有名的，声誉卓著的 | |
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192
legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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193
innate
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| adj.天生的，固有的，天赋的 | |
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194
elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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195
dissimulation
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| n.掩饰，虚伪，装糊涂 | |
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196
vivacity
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| n.快活，活泼，精神充沛 | |
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197
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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198
instilling
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| v.逐渐使某人获得（某种可取的品质），逐步灌输( instil的现在分词 )；逐渐使某人获得（某种可取的品质），逐步灌输( instill的现在分词 ) | |
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199
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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200
curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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201
agitate
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| vi.(for,against)煽动，鼓动；vt.搅动 | |
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202
feign
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| vt.假装，佯作 | |
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203
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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204
arrogant
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| adj.傲慢的，自大的 | |
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205
epicure
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| n.行家，美食家 | |
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206
tickled
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| （使）发痒( tickle的过去式和过去分词 )； （使）愉快，逗乐 | |
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207
apathy
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| n.漠不关心，无动于衷；冷淡 | |
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208
languor
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| n.无精力，倦怠 | |
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209
dignify
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| vt.使有尊严；使崇高；给增光 | |
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210
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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211
revert
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| v.恢复，复归，回到 | |
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212
distinguished
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| adj.卓越的，杰出的，著名的 | |
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213
treatise
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| n.专著；(专题)论文 | |
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214
panacea
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| n.万灵药；治百病的灵药 | |
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215
satirist
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| n.讽刺诗作者，讽刺家，爱挖苦别人的人 | |
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216
elude
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| v.躲避，困惑 | |
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217
inquiry
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| n.打听，询问，调查，查问 | |
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218
suspense
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| n.（对可能发生的事）紧张感，担心，挂虑 | |
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219
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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220
subside
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| vi.平静，平息；下沉，塌陷，沉降 | |
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221
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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222
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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223
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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224
jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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225
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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226
engross
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| v.使全神贯注 | |
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227
engrossed
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| adj.全神贯注的 | |
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228
paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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229
advantageous
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| adj.有利的；有帮助的 | |
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230
deducted
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| v.扣除，减去( deduct的过去式和过去分词 ) | |
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231
gathering
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| n.集会，聚会，聚集 | |
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232
revelling
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| v.作乐( revel的现在分词 )；狂欢；着迷；陶醉 | |
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233
palled
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| v.（因过多或过久而）生厌，感到乏味，厌烦( pall的过去式和过去分词 ) | |
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234
fleeting
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| adj.短暂的，飞逝的 | |
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235
awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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236
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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237
boundless
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| adj.无限的；无边无际的；巨大的 | |
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238
prospect
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| n.前景，前途；景色，视野 | |
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239
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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240
tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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241
subsiding
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| v.（土地）下陷（因在地下采矿）( subside的现在分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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242
compassionate
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| adj.有同情心的，表示同情的 | |
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243
puny
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| adj.微不足道的，弱小的 | |
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244
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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245
durability
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| n.经久性，耐用性 | |
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246
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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247
hovered
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| 鸟( hover的过去式和过去分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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248
immortality
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| n.不死，不朽 | |
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249
complexion
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| n.肤色；情况，局面；气质，性格 | |
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250
determined
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| adj.坚定的；有决心的 | |
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251
prudence
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| n.谨慎，精明，节俭 | |
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252
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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253
paltry
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| adj.无价值的，微不足道的 | |
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254
contentedly
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| adv.心满意足地 | |
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255
frailties
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| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
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256
recollected
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|
| adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 ) | |
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257
fervid
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| adj.热情的；炽热的 | |
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258
jot
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| n.少量；vi.草草记下；vt.匆匆写下 | |
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259
longing
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| n.（for）渴望 | |
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260
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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261
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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262
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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263
procures
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| v.（努力）取得， （设法）获得( procure的第三人称单数 )；拉皮条 | |
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264
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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265
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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266
condescension
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| n.自以为高人一等，贬低(别人) | |
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267
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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268
snarl
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| v.吼叫，怒骂，纠缠，混乱；n.混乱，缠结，咆哮 | |
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269
abject
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| adj.极可怜的，卑屈的 | |
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270
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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271
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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272
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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273
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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274
concur
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| v.同意，意见一致，互助，同时发生 | |
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275
docility
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| n.容易教，易驾驶，驯服 | |
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276
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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277
rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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278
jingle
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| n.叮当声，韵律简单的诗句；v.使叮当作响，叮当响，押韵 | |
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279
strictly
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| adv.严厉地，严格地；严密地 | |
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280
vapid
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| adj.无味的；无生气的 | |
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281
degenerates
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| 衰退，堕落，退化( degenerate的第三人称单数 ) | |
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282
advancement
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| n.前进，促进，提升 | |
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283
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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284
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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285
plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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286
epithets
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| n.（表示性质、特征等的）词语( epithet的名词复数 ) | |
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287
heterogeneous
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| adj.庞杂的；异类的 | |
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288
coffin
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| n.棺材，灵柩 | |
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289
accomplishments
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| n.造诣；完成( accomplishment的名词复数 )；技能；成绩；成就 | |
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290
imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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291
emancipated
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|
| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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292
galling
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| adj.难堪的,使烦恼的,使焦躁的 | |
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293
conjecture
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| n./v.推测，猜测 | |
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294
frankly
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| adv.坦白地，直率地；坦率地说 | |
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295
purblind
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| adj.半盲的；愚笨的 | |
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296
subsides
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| v.（土地）下陷（因在地下采矿）( subside的第三人称单数 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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297
bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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298
impede
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| v.妨碍，阻碍，阻止 | |
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299
rhetoric
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| n.修辞学，浮夸之言语 | |
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300
implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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301
sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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302
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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303
enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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304
declamation
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| n. 雄辩，高调 | |
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305
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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306
perseverance
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| n.坚持不懈，不屈不挠 | |
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307
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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308
usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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309
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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310
bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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311
monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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312
languish
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| vi.变得衰弱无力，失去活力，（植物等）凋萎 | |
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313
enthralled
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| 迷住，吸引住( enthrall的过去式和过去分词 )； 使感到非常愉快 | |
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314
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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315
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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316
impunity
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| n.(惩罚、损失、伤害等的)免除 | |
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317
essentially
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| adv.本质上，实质上，基本上 | |
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318
subjugated
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| v.征服，降伏( subjugate的过去式和过去分词 ) | |
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319
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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320
scrupling
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| v.感到于心不安，有顾忌( scruple的现在分词 ) | |
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321
diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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