That woman is naturally weak, or degraded by a concurrence2 of circumstances, is, I think, clear. But this position I shall simply contrast with a conclusion, which I have frequently heard fall from sensible men in favour of an aristocracy: that the mass of mankind cannot be anything, or the obsequious3 slaves, who patiently allow themselves to be driven forward, would feel their own consequence, and spurn4 their chains. Men, they further observe, submit every where to oppression, when they have only to lift up their heads to throw off the yoke5; yet, instead of asserting their birthright, they quietly lick the dust, and say, let us eat and drink, for to-morrow we die. Women, I argue from analogy, are degraded by the same propensity6 to enjoy the present moment; and, at last, despise the freedom which they have not sufficient virtue7 to struggle to attain8. But I must be more explicit9.
With respect to the culture of the heart, it is unanimously allowed that sex is out of the question; but the line of subordination in the mental powers is never to be passed over.17 Only ‘absolute in loveliness,’ the portion of rationality granted to woman, is, indeed, very scanty10; for, denying her genius and judgment11, it is scarcely possible to divine what remains12 to characterize intellect.
17 Into what inconsistencies do men fall when they argue without the compass of principles. Women, weak women, are compared with angels; yet, a superiour order of beings should be supposed to possess more intellect than man; or, in what does their superiority consist? In the same strain, to drop the sneer14, they are allowed to possess more goodness of heart, piety15, and benevolence16. — I doubt the fact, though it be courteously17 brought forward, unless ignorance be allowed to be the mother of devotion; for I am firmly persuaded that, on an average, the proportion between virtue and knowledge, is more upon a par13 than is commonly granted.
The stamen of immortality18, if I may be allowed the phrase, is the perfectibility of human reason; for, were man created perfect, or did a flood of knowledge break in upon him, when he arrived at maturity20, that precluded21 error, I should doubt whether his existence would be continued after the dissolution of the body. But, in the present state of things, every difficulty in morals that escapes from human discussion, and equally baffles the investigation22 of profound thinking, and the lightning glance of genius, is an argument on which I build my belief of the immortality of the soul. Reason is, consequentially23, the simple power of improvement; or, more properly speaking, of discerning truth. Every individual is in this respect a world in itself. More or less may be conspicuous24 in one being than another; but the nature of reason must be the same in all, if it be an emanation of divinity, the tie that connects the creature with the Creator; for, can that soul be stamped with the heavenly image, that is not perfected by the exercise of its own reason?18 Yet outwardly ornamented25 with elaborate care, and so adorned26 to delight man, ‘that with honour he may love,’19 the soul of woman is not allowed to have this distinction, and man, ever placed between her and reason, she is always represented as only created to see through a gross medium, and to take things on trust. But dismissing these fanciful theories, and considering woman as a whole, let it be what it will, instead of a part of man, the inquiry29 is whether she have reason or not. If she have, which, for a moment, I will take for granted, she was not created merely to be the solace31 of man, and the sexual should not destroy the human character.
18 ‘The brutes33,’ says Lord Monboddo, ‘remain in the state in which nature has placed them, except in so far as their natural instinct is improved by the culture we bestow34 upon them.’
19 Vide Milton.
Into this error men have, probably, been led by viewing education in a false light; not considering it as the first step to form a being advancing gradually towards perfection;20 but only as a preparation for life. On this sensual error, for I must call it so, has the false system of female manners been reared, which robs the whole sex of its dignity, and classes the brown and fair with the smiling flowers that only adorn27 the land. This has ever been the language of men, and the fear of departing from a supposed sexual character, has made even women of superiour sense adopt the same sentiments.21 Thus understanding, strictly35 speaking, has been denied to woman; and instinct, sublimated36 into wit and cunning, for the purposes of life, has been substituted in its stead.
20 This word is not strictly just, but I cannot find a better.
21 ‘Pleasure’s the potion of th’ inferior kind;
But glory, virtue, Heaven for man design’d.’
After writing these lines, how could Mrs. [Anna Letitia] Barbauld write the following ignoble37 comparison?
‘To a Lady, with some painted flowers.
‘Flowers to the fair: to you these flowers I bring,
And strive to greet you with an earlier spring.
Flowers SWEET, and gay, and DELICATE LIKE YOU;
Emblems38 of innocence39, and beauty too.
With flowers the Graces bind40 their yellow hair,
And flowery wreaths consenting lovers wear.
Flowers, the sole luxury which nature knew,
In Eden’s pure and guiltless garden grew.
To loftier forms are rougher tasks assign’d;
The sheltering oak resists the stormy wind,
The tougher yew41 repels42 invading foes43,
And the tall pine for future navies grows;
But this soft family, to cares unknown,
Were born for pleasure and delight ALONE.
Gay without toil44, and lovely without art,
They spring to CHEER the sense, and GLAD the heart.
Nor blush, my fair, to own you copy these;
Your BEST, your SWEETEST empire is- TO PLEASE.’
So the men tell us; but virtue, says reason, must be acquired by rough toils45, and useful struggles with worldly cares.
The power of generalizing ideas, of drawing comprehensive conclusions from individual observations, is the only acquirement, for an immortal19 being, that really deserves the name of knowledge. Merely to observe, without endeavouring to account for any thing, may (in a very incomplete manner) serve as the common sense of life; but where is the store laid up that is to clothe the soul when it leaves the body?
This power has not only been denied to women; but writers have insisted that it is inconsistent, with a few exceptions, with their sexual character. Let men prove this, and I shall grant that woman only exists for man. I must, however, previously46 remark, that the power of generalizing ideas, to any great extent, is not very common amongst men or women. But this exercise is the true cultivation47 of the understanding; and every thing conspires48 to render the cultivation of the understanding more difficult in the female than the male world.
I am naturally led by this assertion to the main subject of the present chapter, and shall now attempt to point out some of the causes that degrade the sex, and prevent women from generalizing their observations.
I shall not go back to the remote annals of antiquity49 to trace the history of woman; it is sufficient to allow that she has always been either a slave, or a despot, and to remark, that each of these situations equally retards50 the progress of reason. The grand source of female folly51 and vice52 has ever appeared to me to arise from narrowness of mind; and the very constitution of civil governments has put almost insuperable obstacles in the way to prevent the cultivation of the female understanding:— yet virtue can be built on no other foundation! The same obstacles are thrown in the way of the rich, and the same consequences ensue.
Necessity has been proverbially termed the mother of invention — the aphorism53 may be extended to virtue. It is an acquirement, and an acquirement to which pleasure must be sacrificed — and who sacrifices pleasure when it is within the grasp, whose mind has not been opened and strengthened by adversity, or the pursuit of knowledge goaded54 on by necessity? — Happy is it when people have the cares of life to struggle with; for these struggles prevent their becoming a prey55 to enervating56 vices57, merely from idleness! But, if from their birth men and women be placed in a torrid zone, with the meridian58 sun of pleasure darting59 directly upon them, how can they sufficiently60 brace61 their minds to discharge the duties of life, or even to relish62 the affections that carry them out of themselves?
Pleasure is the business of woman’s life, according to the present modification63 of society, and while it continues to be so, little can be expected from such weak beings. Inheriting, in a lineal descent from the first fair defect in nature, the sovereignty of beauty, they have, to maintain their power, resigned the natural rights, which the exercise of reason might have procured65 them, and chosen rather to be short-lived queens than labour to obtain the sober pleasures that arise from equality. Exalted67 by their inferiority (this sounds like a contradiction), they constantly demand homage68 as women, though experience should teach them that the men who pride themselves upon paying this arbitrary insolent69 respect to the sex, with the most scrupulous70 exactness, are most inclined to tyrannize over, and despise, the very weakness they cherish. Often do they repeat Mr. Hume’s sentiments; when, comparing the French and Athenian character, he alludes71 to women. ‘But what is more singular in this whimsical nation, say I to the Athenians, is, that a frolick of yours during the Saturnalia, when the slaves are served by their masters, is seriously continued by them through the whole year, and through the whole course and through the whole course of their lives; accompanied too with some circumstances, which still further augment72 the absurdity73 and ridicule74. Your sport only elevates for a few days those whom fortune has thrown down, and whom she too, in sport, may really elevate for ever above you. But this nation gravely exalts75 those, whom nature has subjected to them, and whose inferiority and infirmities are absolutely incurable76. The women, though without virtue, are their masters and sovereigns.’
Ah! why do women, I write with affectionate solicitude77, condescend78 to receive a degree of attention and respect from strangers, different from that reciprocation81 of civility which the dictates82 of humanity and the politeness of civilization authorise between man and man? And, why do they not discover, when ‘in the noon of beauty’s power,’ that they are treated like queens only to be deluded83 by hollow respect, till they are led to resign, or not assume, their natural prerogatives84? Confined then in cages like the feathered race, they have nothing to do but to plume86 themselves, and stalk with mock majesty87 from perch88 to perch. It is true they are provided with food and raiment, for which they neither toil nor spin; but health, liberty, and virtue, are given in exchange. But, where, amongst mankind, has been found sufficient strength of mind to enable a being to resign these adventitious89 prerogatives; one who, rising with the calm dignity of reason above opinion, dared to be proud of the privileges inherent in man? And it is vain to expect it whilst hereditary90 power chokes the affections and nips reason in the bud.
The passions of men have thus placed women on thrones, and, till mankind become more reasonable, it is to be feared that women will avail themselves of the power which they attain with the least exertion91, and which is the most indisputable. They will smile — yes, they will smile, though told that —
‘In beauty’s empire is no mean,
‘And woman, either slave or queen,
‘Is quickly scorn’d when not ador’d.’
But the adoration92 comes first, and the scorn is not anticipated.
Lewis the XIVth, in particular, spread factitious manners, and caught, in a specious93 way, the whole nation in his toils; for, establishing an artful chain of despotism, he made it the interest of the people at large, individually to respect his station and support his power. And women, whom he flattered by a puerile94 attention to the whole sex, obtained in his reign64 that prince-like distinction so fatal to reason and virtue.
A king is always a king — and a woman always a woman:22 his authority and her sex, ever stand between them and rational converse95. With a lover, I grant, she should be so, and her sensibility will naturally lead her to endeavour to excite emotion, not to gratify her vanity, but her heart. This I do not allow to be coquetry, it is the artless impulse of nature, I only exclaim against the sexual desire of conquest when the heart is out of the question.
22 And a wit, always a wit, might be added; for the vain fooleries of wits and beauties to obtain attention, and make conquests, are much upon a par.
This desire is not confined to women; ‘I have endeavoured,’ says Lord Chesterfield, ‘to gain the hearts of twenty women, whose persons I would not have given a fig96 for.’ The libertine97, who, in a gust98 of passion, takes advantage of unsuspecting tenderness, is a saint when compared with this cold-hearted rascal99; for I like to use significant words. Yet only taught to please, women are always on the watch to please, and with true heroic ardour endeavour to gain hearts merely to resign or spurn them, when the victory is decided100, and conspicuous.
I must descend79 to the minutiae101 of the subject.
I lament102 that women are systematically103 degraded by receiving the trivial attentions, which men think it manly104 to pay to the sex, when, in fact, they are insultingly supporting their own superiority. It is not condescension105 to bow to an inferior. So ludicrous, in fact, do these ceremonies appear to me, that I scarcely am able to govern my muscles, when I see a man start with eager, and serious solicitude, to lift a handkerchief, or shut a door, when the lady could have done it herself, had she only moved a pace or two.
A wild wish has just flown from my heart to my head, and I will not stifle106 it though it may excite a horse-laugh. — I do earnestly wish to see the distinction of sex confounded in society, unless where love animates107 the behaviour. For this distinction is, I am firmly persuaded, the foundation of the weakness of character ascribed to woman; is the cause why the understanding is neglected, whilst accomplishments108 are acquired with sedulous109 care: and the same cause accounts for their preferring the graceful110 before the heroic virtues111.
Mankind, including every description, wish to be loved and respected by something; and the common herd112 will always take the nearest road to the completion of their wishes. The respect paid to wealth and beauty is the most certain, and unequivocal; and, of course, will always attract the vulgar eye of common minds. Abilities and virtues are absolutely necessary to raise men from the middle rank of life into notice; and the natural consequence is notorious, the middle rank contains most virtue and abilities. Men have thus, in one station, at least an opportunity of exerting themselves with dignity, and of rising by the exertions113 which really improve a rational creature; but the whole female sex are, till their character is formed, in the same condition as the rich: for they are born, I now speak of a state of civilization, with certain sexual privileges, and whilst they are gratuitously114 granted them, few will ever think of works of supererogation, to obtain the esteem115 of a small number of superiour people.
When do we hear of women who, starting out of obscurity, boldly claim respect on account of their great abilities or daring virtues? Where are they to be found? —‘To be observed, to be attended to, to be taken notice of with sympathy, complacency, and approbation116, are all the advantages which they seek.’— True! my male readers will probably exclaim; but let them, before they draw any conclusion, recollect117 that this was not written originally as descriptive of women, but of the rich. In Dr. Smith’s Theory of Moral Sentiments, I have found a general character of people of rank and fortune, that, in my opinion, might with the greatest propriety118 be applied119 to the female sex. I refer the sagacious reader to the whole comparison; but must be allowed to quote a passage to enforce an argument that I mean to insist on, as the one most conclusive120 against a sexual character. For if, excepting warriors121, no great men, of any denomination122, have ever appeared amongst the nobility, may it not be fairly inferred that their local situation swallowed up the man, and produced a character similar to that of women, who are localized, if I may be allowed the word, by the rank they are placed in, by courtesy? Women, commonly called Ladies, are not to be contradicted in company, are not allowed to exert any manual strength; and from them the negative virtues only are expected, when any virtues are expected, patience, docility123, good-humour, and flexibility124; virtues incompatible125 with any vigorous exertion of intellect. Besides, by living more with each other, and being seldom absolutely alone, they are more under the influence of sentiments than passions. Solitude126 and reflection are necessary to give to wishes the force of passions, and to enable the imagination to enlarge the object, and make it the most desirable. The same may be said of the rich; they do not sufficiently deal in general ideas, collected by impassioned thinking, or calm investigation, to acquire that strength of character on which great resolves are built. But hear what an acute observer says of the great.
‘Do the great seem insensible of the easy price at which they may acquire the publick admiration127; or do they seem to imagine that to them, as to other men, it must be the purchase either of sweat or of blood? By what important accomplishments is the young nobleman instructed to support the dignity of his rank, and to render himself worthy128 of that superiority over his fellow-citizens, to which the virtue of his ancestors had raised them? Is it by knowledge, by industry, by patience, by self-denial, or by virtue of any kind? As all his words, as all his motions are attended to, he learns an habitual129 regard to every circumstance of ordinary behaviour, and studies to perform all those small duties with the most exact propriety. As he is conscious how much he is observed, and how much mankind are disposed to favour all his inclinations130, he acts, upon the most indifferent occasions, with that freedom and elevation131 which the thought of this naturally inspires. His air, his manner, his deportment, all mark that elegant and graceful sense of his own superiority, which those who are born to inferior station can hardly ever arrive at. These are the arts by which he proposes to make mankind more easily submit to his authority, and to govern their inclinations according to his own pleasure: and in this he is seldom disappointed. These arts, supported by rank and pre-eminence, are, upon ordinary occasions, sufficient to govern the world. Lewis XIV during the greater part of his reign, was regarded, not only in France, but over all Europe, as the most perfect model of a great prince. But what were the talents and virtues by which he acquired this great reputation? Was it by the scrupulous and inflexible133 justice of all his undertakings134, by the immense dangers and difficulties with which they were attended, or by the unwearied and unrelenting application with which he pursued them? Was it by his extensive knowledge, by his exquisite135 judgment, or by his heroic valour? It was by none of these qualities. But he was, first of all, the most powerful prince in Europe, and consequently held the highest rank among kings; and then, says his historian, “he surpassed all his courtiers in the gracefulness136 of his shape, and the majestic137 beauty of his features. The sound of his voice, noble and affecting, gained those hearts which his presence intimidated138. He had a step and a deportment which could suit only him and his rank, and which would have been ridiculous in any other person. The embarrassment139 which he occasioned to those who spoke140 to him, flattered that secret satisfaction with which he felt his own superiority.” These frivolous141 accomplishments, supported by his rank, and, no doubt too, by a degree of other talents and virtues, which seems, however, not to have been much above mediocrity, established this prince in the esteem of his own age, and have drawn142, even from posterity143, a good deal of respect for his memory. Compared with these, in his own times, and in his own presence, no other virtue, it seems, appeared to have any merit. Knowledge, industry, valour, and beneficence, trembled, were abashed144, and lost all dignity before them.’
Woman also thus ‘in herself complete,’ by possessing all these frivolous accomplishments, so changes the nature of things
-’That what she wills to do or say
‘Seems wisest, virtuousest, discreetest, best;
‘All higher knowledge in her presence falls
‘Degraded. Wisdom in discourse146 with her
‘Loses discountenanc’d, and, like Folly, shows;
‘Authority and Reason on her wait.’
And all this is built on her loveliness!
In the middle rank of life, to continue the comparison, men, in their youth, are prepared for professions, and marriage is not considered as the grand feature in their lives; whilst women, on the contrary, have no other scheme to sharpen their faculties147. It is not business, extensive plans, or any of the excursive flights of ambition, that engross148 their attention; no, their thoughts are not employed in rearing such noble structures. To rise in the world, and have the liberty of running from pleasure to pleasure, they must marry advantageously, and to this object their time is sacrificed, and their persons often legally prostituted. A man when he enters any profession has his eye steadily149 fixed150 on some future advantage (and the mind gains great strength by having all its efforts directed to one point), and, full of his business, pleasure is considered as mere30 relaxation151; whilst women seek for pleasure as the main purpose of existence. In fact, from the education, which they receive from society, the love of pleasure may be said to govern them all; but does this prove that there is a sex in souls? It would be just as rational to declare that the courtiers in France, when a destructive system of despotism had formed their character, were not men, because liberty, virtue, and humanity, were sacrificed to pleasure and vanity. — Fatal passions, which have ever domineered over the whole race!
The same love of pleasure, fostered by the whole tendency of their education, gives a trifling152 turn to the conduct of women in most circumstances: for instance, they are ever anxious about secondary things; and on the watch for adventures, instead of being occupied by duties.
A man, when he undertakes a journey, has, in general, the end in view; a woman thinks more of the incidental occurrences, the strange things that may possibly occur on the road; the impression that she may make on her fellow-travellers; and, above all, she is anxiously intent on the care of the finery that she carries with her, which is more than ever a part of herself, when going to figure on a new scene; when, to use an apt French turn of expression, she is going to produce a sensation. — Can dignity of mind exist with such trivial cares?
In short, women, in general, as well as the rich of both sexes, have acquired all the follies153 and vices of civilization, and missed the useful fruit. It is not necessary for me always to premise154, that I speak of the condition of the whole sex, leaving exceptions out of the question. Their senses are inflamed155, and their understandings neglected, consequently they become the prey of their senses, delicately termed sensibility and are blown about by every momentary157 gust of feeling. Civilized159 women are, therefore, so weakened by false refinement160, that, respecting morals, their condition is much below what it would be were they left in a state nearer to nature. Ever restless and anxious, their over exercised sensibility not only renders them uncomfortable themselves, but troublesome, to use a soft phrase, to others. All their thoughts turn on things calculated to excite emotion; and feeling, when they should reason, their conduct is unstable161, and their opinions are wavering — not the wavering produced by deliberation or progressive views, but by contradictory162 emotions. By fits and starts they are warm in many pursuits; yet this warmth, never concentrated into perseverance163, soon exhausts itself; exhaled164 by its own heat, or meeting with some other fleeting165 passion, to which reason has never given any specific gravity, neutrality ensues. Miserable166, indeed, must be that being whose cultivation of mind has only tended to inflame156 its passions! A distinction should be made between inflaming167 and strengthening them. The passions thus pampered168, whilst the judgment is left unformed, what can be expected to ensue? — Undoubtedly169, a mixture of madness and folly!
This observation should not be confined to the fair sex; however, at present, I only mean to apply it to them.
Novels, music, poetry, and gallantry, all tend to make women the creatures of sensation, and their character is thus formed in the mould of folly during the time they are acquiring accomplishments, the only improvement they are excited, by their station in society, to acquire. This overstretched sensibility naturally relaxes the other powers of the mind, and prevents intellect from attaining170 that sovereignty which it ought to attain to render a rational creature useful to others, and content with its own station: for the exercise of the understanding, as life advances, is the only method pointed132 out by nature to calm the passions.
Satiety171 has a very different effect, and I have often been forcibly struck by an emphatical description of damnation:— when the spirit is represented as continually hovering172 with abortive174 eagerness round the defiled175 body, unable to enjoy any thing without the organs of sense. Yet, to their senses, are women made slaves, because it is by their sensibility that they obtain present power.
And will moralists pretend to assert, that this is the condition in which one half of the human race should be encouraged to remain with listless inactivity and stupid acquiescence176? Kind instructors177! what were we created for? To remain, it may be said, innocent; they mean in a state of childhood. — We might as well never have been born, unless it were necessary that we should be created to enable man to acquire the noble privilege of reason, the power of discerning good from evil, whilst we lie down in the dust from whence we were taken, never to rise again. —
It would be an endless task to trace the variety of meannesses, cares, and sorrows, into which women are plunged178 by the prevailing179 opinion, that they were created rather to feel than reason, and that all the power they obtain, must be obtained by their charms and weakness:
‘Fine by defect, and amiably180 weak!’
And, made by this amiable181 weakness entirely182 dependent, excepting what they gain by illicit183 sway, on man, not only for protection, but advice, is it surprising that, neglecting the duties that reason alone points out, and shrinking from trials calculated to strengthen their minds, they only exert themselves to give their defects a graceful covering, which may serve to heighten their charms in the eye of the voluptuary, though it sink them below the scale of moral excellence184?
Fragile in every sense of the word, they are obliged to look up to man for every comfort. In the most trifling dangers they cling to their support, with parasitical185 tenacity186, piteously demanding succour; and their natural protector extends his arm, or lifts up his voice, to guard the lovely trembler — from what? Perhaps the frown of an old cow, or the jump of a mouse; a rat, would be a serious danger. In the name of reason, and even common sense, what can save such beings from contempt; even though they be soft and fair?
These fears, when not affected187, may produce some pretty attitudes; but they shew a degree of imbecility which degrades a rational creature in a way women are not aware of — for love and esteem are very distinct things.
I am fully188 persuaded that we should hear of none of these infantine airs, if girls were allowed to take sufficient exercise, and not confined in close rooms till their muscles are relaxed, and their powers of digestion189 destroyed. To carry the remark still further, if fear in girls, instead of being cherished, perhaps, created, were treated in the same manner as cowardice190 in boys, we should quickly see women with more dignified191 aspects. It is true, they could not then with equal propriety be termed the sweet flowers that smile in the walk of man; but they would be more respectable members of society, and discharge the important duties of life by the light of their own reason. ‘Educate women like men,’ says Rousseau, ‘and the more they resemble our sex the less power will they have over us.’ This is the very point I aim at. I do not wish them to have power over men; but over themselves.
In the same strain have I heard men argue against instructing the poor; for many are the forms that aristocracy assumes. ‘Teach them to read and write,’ say they, ‘and you take them out of the station assigned them by nature.’ An eloquent192 Frenchman has answered them, I will borrow his sentiments. But they know not, when they make man a brute32, that they may expect every instant to see him transformed into a ferocious193 beast. Without knowledge there can be no morality!
Ignorance is a frail194 base for virtue! Yet, that it is the condition for which woman was organized, has been insisted upon by the writers who have most vehemently195 argued in favour of the superiority of man; a superiority not in degree, but essence; though, to soften196 the argument, they have laboured to prove, with chivalrous197 generosity198, that the sexes ought not to be compared; man was made to reason, woman to feel: and that together, flesh and spirit, they make the most perfect whole, by blending happily reason and sensibility into one character.
And what is sensibility? ‘Quickness of sensation; quickness of perception; delicacy199.’ Thus is it defined by Dr. Johnson; and the definition gives me no other idea than of the most exquisitely200 polished instinct. I discern not a trace of the image of God in either sensation or matter. Refined seventy times seven, they are still material; intellect dwells not there; nor will fire ever make lead gold!
I come round to my old argument; if woman be allowed to have an immortal soul, she must have, as the employment of life, an understanding to improve. And when, to render the present state more complete, though every thing proves it to be but a fraction of a mighty201 sum, she is incited202 by present gratification to forget her grand destination, nature is counteracted203, or she was born only to procreate and rot. Or, granting brutes, of every description, a soul, though not a reasonable one, the exercise of instinct and sensibility may be the step, which they are to take, in this life, towards the attainment204 of reason in the next; so that through all eternity205 they will lag behind man, who, why we cannot tell, had the power given him of attaining reason in his first mode of existence.
When I treat of the peculiar206 duties of women, as I should treat of the peculiar duties of a citizen or father, it will be found that I do not mean to insinuate207 that they should be taken out of their families, speaking of the majority. ‘He that hath wife and children,’ says Lord Bacon, ‘hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief208. Certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men.’ I say the same of women. But, the welfare of society is not built on extraordinary exertions; and were it more reasonably organized, there would be still less need of great abilities, or heroic virtues.
In the regulation of a family, in the education of children, understanding, in an unsophisticated sense, is particularly required: strength both of body and mind; yet the men who, by their writings, have most earnestly laboured to domesticate209 women, have endeavoured, by arguments dictated210 by a gross appetite, which satiety had rendered fastidious, to weaken their bodies and cramp211 their minds. But, if even by these sinister212 methods they really persuaded women, by working on their feelings, to stay at home, and fulfil the duties of a mother and mistress of a family, I should cautiously oppose opinions that led women to right conduct, by prevailing on them to make the discharge of such important duties the main business of life, though reason were insulted. Yet, and I appeal to experience, if by neglecting the understanding they be as much, nay213, more detached from these domestic employments, than they could be by the most serious intellectual pursuit, though it may be observed, that the mass of mankind will never vigorously pursue an intellectual object,23 I may be allowed to infer that reason is absolutely necessary to enable a woman to perform any duty properly, and I must again repeat, that sensibility is not reason.
23 The mass of mankind are rather the slaves of their appetites than of their passions.
The comparison with the rich still occurs to me; for, when men neglect the duties of humanity, women will follow their example; a common stream hurries them both along with thoughtless celerity. Riches and honours prevent a man from enlarging his understanding, and enervate214 all his powers by reversing the order of nature, which has ever made true pleasure the reward of labour. Pleasure — enervating pleasure is, likewise, within women’s reach without earning it. But, till hereditary possessions are spread abroad, how can we expect men to be proud of virtue? And, till they are, women will govern them by the most direct means, neglecting their dull domestic duties to catch the pleasure that sits lightly on the wing of time.
‘The power of the woman,’ says some author, ‘is her sensibility;’ and men, not aware of the consequence, do all they can to make this power swallow up every other. Those who constantly employ their sensibility will have most: for example; poets, painters, and composers.24 Yet, when the sensibility is thus increased at the expence of reason, and even the imagination, why do philosophical215 men complain of their fickleness216? The sexual attention of man particularly acts on female sensibility, and this sympathy has been exercised from their youth up. A husband cannot long pay those attentions with the passion necessary to excite lively emotions, and the heart, accustomed to lively emotions, turns to a new lover, or pines in secret, the prey of virtue or prudence217. I mean when the heart has really been rendered susceptible218, and the taste formed; for I am apt to conclude, from what I have seen in fashionable life, that vanity is oftener fostered than sensibility by the mode of education, and the intercourse219 between the sexes, which I have reprobated; and that coquetry more frequently proceeds from vanity than from that inconstancy, which overstrained sensibility naturally produces.
24 Men of these descriptions pour it into their compositions, to amalgamate220 the gross materials; and, moulding them with passion, give to the inert221 body a soul; but, in woman’s imagination, love alone concentrates these ethereal beams.
Another argument that has had great weight with me, must, I think, have some force with every considerate benevolent222 heart. Girls who have been thus weakly educated, are often cruelly left by their parents without any provision; and, of course, are dependent on, not only the reason, but the bounty223 of their brothers. These brothers are, to view the fairest side of the question, good sort of men, and give as a favour, what children of the same parents had an equal right to. In this equivocal humiliating situation, a docile224 female may remain some time, with a tolerable degree of comfort. But, when the brother marries, a probable circumstance, from being considered as the mistress of the family, she is viewed with averted225 looks as an intruder, an unnecessary burden on the benevolence of the master of the house, and his new partner.
Who can recount the misery226, which many unfortunate beings, whose minds and bodies are equally weak, suffer in such situations — unable to work, and ashamed to beg? The wife, a cold-hearted, narrow-minded, woman, and this is not an unfair supposition; for the present mode of education does not tend to enlarge the heart any more than the understanding, is jealous of the little kindness which her husband shews to his relations; and her sensibility not rising to humanity, she is displeased227 at seeing the property of her children lavished228 on an helpless sister.
These are matters of fact, which have come under my eye again and again. The consequence is obvious, the wife has recourse to cunning to undermine the habitual affection, which she is afraid openly to oppose; and neither tears nor caresses229 are spared till the spy is worked out of her home, and thrown on the world, unprepared for its difficulties; or sent, as a great effort of generosity, or from some regard to propriety, with a small stipend230, and an uncultivated mind, into joyless solitude.
These two women may be much upon a par, with respect to reason and humanity; and changing situations, might have acted just the same selfish part; but had they been differently educated, the case would also have been very different. The wife would not have had that sensibility, of which self is the centre, and reason might have taught her not to expect, and not even to be flattered by, the affection of her husband, if it led him to violate prior duties. She would wish not to love him merely because he loved her, but on account of his virtues; and the sister might have been able to struggle for herself instead of eating the bitter bread of dependence231.
I am, indeed, persuaded that the heart, as well as the understanding, is opened by cultivation; and by, which may not appear so clear, strengthening the organs; I am not now talking of momentary flashes of sensibility, but of affections. And, perhaps, in the education of both sexes, the most difficult task is so to adjust instruction as not to narrow the understanding, whilst the heart is warmed by the generous juices of spring, just raised by the electric fermentation of the season; nor to dry up the feelings by employing the mind in investigations232 remote from life.
With respect to women, when they receive a careful education, they are either made fine ladies, brimful of sensibility, and teeming233 with capricious fancies; or mere notable women. The latter are often friendly, honest creatures, and have a shrewd kind of good sense joined with worldly prudence, that often render them more useful members of society than the fine sentimental234 lady, though they possess neither greatness of mind nor taste. The intellectual world is shut against them; take them out of their family or neighbourhood, and they stand still; the mind finding no employment, for literature affords a fund of amusement which they have never sought to relish, but frequently to despise. The sentiments and taste of more cultivated minds appear ridiculous, even in those whom chance and family connections have led them to love; but in mere acquaintance they think it all affectation.
A man of sense can only love such a woman on account of her sex, and respect her, because she is a trusty servant. He lets her, to preserve his own peace, scold the servants, and go to church in clothes made of the very best materials. A man of her own size of understanding would, probably, not agree so well with her; for he might wish to encroach on her prerogative85, and manage some domestic concerns himself. Yet women, whose minds are not enlarged by cultivation, or the natural selfishness of sensibility expanded by reflection, are very unfit to manage a family; for, by an undue235 stretch of power, they are always tyrannizing to support a superiority that only rests on the arbitrary distinction of fortune. The evil is sometimes more serious, and domestics are deprived of innocent indulgences, and made to work beyond their strength, in order to enable the notable woman to keep a better table, and outshine her neighbours in finery and parade. If she attend to her children, it is, in general, to dress them in a costly236 manner — and, whether this attention arise from vanity or fondness, it is equally pernicious.
Besides, how many women of this description pass their days; or, at least, their evenings, discontentedly. Their husbands acknowledge that they are good managers, and chaste238 wives; but leave home to seek for more agreeable, may I be allowed to use a significant French word, piquant239 society; and the patient drudge240, who fulfils her task, like a blind horse in a mill, is defrauded241 of her just reward; for the wages due to her are the caresses of her husband; and women who have so few resources in themselves, do not very patiently bear this privation of a natural right.
A fine lady, on the contrary, has been taught to look down with contempt on the vulgar employments of life; though she has only been incited to acquire accomplishments that rise a degree above sense; for even corporeal242 accomplishments cannot be acquired with any degree of precision unless the understanding has been strengthened by exercise. Without a foundation of principles taste is superficial, grace must arise from something deeper than imitation. The imagination, however, is heated, and the feelings rendered fastidious, if not sophisticated; or, a counterpoise of judgment is not acquired, when the heart still remains artless, though it becomes too tender.
These women are often amiable; and their hearts are really more sensible to general benevolence, more alive to the sentiments that civilize158 life, than the square-elbowed family drudge; but, wanting a due proportion of reflection and self-government, they only inspire love; and are the mistresses of their husbands, whilst they have any hold on their affections; and the platonic243 friends of his male acquaintance. These are the fair defects in nature; the women who appear to be created not to enjoy the fellowship of man, but to save him from sinking into absolute brutality244, by rubbing off the rough angles of his character; and by playful dalliance to give some dignity to the appetite that draws him to them. — Gracious Creator of the whole human race! hast thou created such a being as woman, who can trace thy wisdom in thy works, and feel that thou alone art by thy nature exalted above her — for no better purpose? — Can she believe that she was only made to submit to man, her equal, a being, who, like her, was sent into the world to acquire virtue? — Can she consent to be occupied merely to please him; merely to adorn the earth, when her soul is capable of rising to thee? — And can she rest supinely dependent on man for reason, when she ought to mount with him the arduous245 steeps of knowledge? —
Yet, if love be the supreme246 good, let women be only educated to inspire it, and let every charm be polished to intoxicate247 the senses; but, if they be moral beings, let them have a chance to become intelligent; and let love to man be only a part of that glowing flame of universal love, which, after encircling humanity, mounts in grateful incense248 to God.
To fulfil domestic duties much resolution is necessary, and a serious kind of perseverance that requires a more firm support than emotions, however lively and true to nature. To give an example of order, the soul of virtue, some austerity of behaviour must be adopted, scarcely to be expected from a being who, from its infancy249, has been made the weathercock of its own sensations. Whoever rationally means to be useful must have a plan of conduct; and, in the discharge of the simplest duty, we are often obliged to act contrary to the present impulse of tenderness or compassion250. Severity is frequently the most certain, as well as the most sublime251 proof of affection; and the want of this power over the feelings, and of that lofty, dignified affection, which makes a person prefer the future good of the beloved object to a present gratification, is the reason why so many fond mothers spoil their children, and has made it questionable252 whether negligence253 or indulgence be most hurtful, but I am inclined to think, that the latter has done most harm.
Mankind seem to agree that children should be left under the management of women during their childhood. Now, from all the observation that I have been able to make, women of sensibility are the most unfit for this task, because they will infallibly, carried away by their feelings, spoil a child’s temper. The management of the temper, the first, and most important branch of education, requires the sober steady eye of reason; a plan of conduct equally distant from tyranny and indulgence: yet these are the extremes that people of sensibility alternately fall into; always shooting beyond the mark. I have followed this train of reasoning much further, till I have concluded, that a person of genius is the most improper254 person to be employed in education, public or private. Minds of this rare species see things too much in masses, and seldom, if ever, have a good temper. That habitual cheerfulness, termed good-humour, is, perhaps, as seldom united with great mental powers, as with strong feelings. And those people who follow, with interest and admiration, the flights of genius; or, with cooler approbation suck in the instruction which has been elaborately prepared for them by the profound thinker, ought not to be disgusted, if they find the former choleric255, and the latter morose256; because liveliness of fancy, and a tenacious257 comprehension of mind, are scarcely compatible with that pliant258 urbanity which leads a man, at least, to bend to the opinions and prejudices of others, instead of roughly confronting them.
But, treating of education or manners, minds of a superior class are not to be considered, they may be left to chance; it is the multitude, with moderate abilities, who call for instruction, and catch the colour of the atmosphere they breathe. This respectable concourse, I contend, men and women, should not have their sensations heightened in the hot-bed of luxurious259 indolence, at the expence of their understanding; for, unless there be a ballast of understanding, they will never become either virtuous145 or free: an aristocracy, founded on property, or sterling260 talents, will ever sweep before it, the alternately timid, and ferocious, slaves of feeling.
Numberless are the arguments, to take another view of the subject, brought forward with a shew of reason, because supposed to be deduced from nature, that men have used morally and physically261, to degrade the sex. I must notice a few.
The female understanding has often been spoken of with contempt, as arriving sooner at maturity than the male. I shall not answer this argument by alluding262 to the early proofs of reason, as well as genius, in Cowley, Milton, and Pope,25 but only appeal to experience to decide whether young men, who are early introduced into company (and examples now abound), do not acquire the same precocity263. So notorious is this fact, that the bare mentioning of it must bring before people, who at all mix in the world, the idea of a number of swaggering apes of men, whose understandings are narrowed by being brought into the society of men when they ought to have been spinning a top or twirling a hoop264.
25 Many other names might be added.
It has also been asserted, by some naturalists265, that men do not attain their full growth and strength till thirty; but that women arrive at maturity by twenty. I apprehend266 that they reason on false ground, led astray by the male prejudice, which deems beauty the perfection of woman — mere beauty of features and complexion267, the vulgar acceptation of the word, whilst male beauty is allowed to have some connection with the mind. Strength of body, and that character of countenance268, which the French term a physionomie, women do not acquire before thirty, any more than men. The little artless tricks of children, it is true, are particularly pleasing and attractive; yet, when the pretty freshness of youth is worn off, these artless graces become studied airs, and disgust every person of taste. In the countenance of girls we only look for vivacity269 and bashful modesty270; but, the spring-tide of life over, we look for soberer sense in the face, and for traces of passion, instead of the dimples of animal spirits; expecting to see individuality of character, the only fastener of the affections.26 We then wish to converse, not to fondle; to give scope to our imaginations as well as to the sensations of our hearts.
26 The strength of an affection is, generally, in the same proportion as the character of the species in the object beloved.
At twenty the beauty of both sexes is equal; but the libertinism271 of man leads him to make the distinction, and superannuated272 coquettes are commonly of the same opinion; for, when they can no longer inspire love, they pay for the vigour273 and vivacity of youth. The French, who admit more of mind into their notions of beauty, give the preference to women of thirty. I mean to say that they allow women to be in their most perfect state, when vivacity gives place to reason, and to that majestic seriousness of character, which marks maturity; — or, the resting point. In youth, till twenty, the body shoots out, till thirty the solids are attaining a degree of density274; and the flexible muscles, growing daily more rigid275, give character to the countenance; that is, they trace the operations of the mind with the iron pen of fate, and tell us not only what powers are within, but how they have been employed.
It is proper to observe, that animals who arrive slowly at maturity, are the longest lived, and of the noblest species. Men cannot, however, claim any natural superiority from the grandeur276 of longevity277; for in this respect nature has not distinguished278 the male.
Polygamy is another physical degradation; and a plausible279 argument for a custom, that blasts every domestic virtue, is drawn from the well-attested fact, that in the countries where it is established, more females are born than males. This appears to be an indication of nature, and to nature, apparently280 reasonable speculations281 must yield. A further conclusion obviously presented itself; if polygamy be necessary, woman must be inferior to man, and made for him.
With respect to the formation of the fetus282 in the womb, we are very ignorant; but it appears to me probable, that an accidental physical cause may account for this phenomenon, and prove it not to be a law of nature. I have met with some pertinent283 observations on the subject in Forster’s Account of the Isles284 of the South-Sea, that will explain my meaning. After observing that of the two sexes amongst animals, the most vigorous and hottest constitution always prevails, and produces its kind; he adds — ‘If this be applied to the inhabitants of Africa, it is evident that the men there, accustomed to polygamy, are enervated285 by the use of so many women, and therefore less vigorous; the women, on the contrary, are of a hotter constitution, not only on account of their more irritable286 nerves, more sensible organization, and more lively fancy; but likewise because they are deprived in their matrimony of that share of physical love which, in a monogamous condition, would all be theirs; and thus, for the above reasons, the generality of children are born females.
‘In the greater part of Europe it has been proved by the most accurate lists of mortality, that the proportion of men to women is nearly equal, or, if any difference takes place, the males born are more numerous, in the proportion of 105 to 100.’
The necessity of polygamy, therefore, does not appear; yet when a man seduces287 a woman, it should, I think, be termed a left-handed marriage, and the man should be legally obliged to maintain the woman and her children, unless adultery, a natural divorcement, abrogated289 the law. And this law should remain in force as long as the weakness of women caused the word seduction to be used as an excuse for their frailty290 and want of principle; nay, while they depend on man for a subsistence, instead of earning it by the exertion of their own hands or heads. But these women should not, in the full meaning of the relationship, be termed wives, or the very purpose of marriage would be subverted292, and all those endearing charities that flow from personal fidelity293, and give a sanctity to the tie, when neither love nor friendship unites the hearts, would melt into selfishness. The woman who is faithful to the father of her children demands respect, and should not be treated like a prostitute; though I readily grant that if it be necessary for a man and woman to live together in order to bring up their offspring, nature never intended that a man should have more than one wife.
Still, highly as I respect marriage, as the foundation of almost every social virtue, I cannot avoid feeling the most lively compassion for those unfortunate females who are broken off from society, and by one error torn from all those affections and relationships that improve the heart and mind. It does not frequently even deserve the name of error; for many innocent girls become the dupes of a sincere, affectionate heart, and still more are, as it may emphatically be termed, ruined before they know the difference between virtue and vice:— and thus prepared by their education for infamy294, they become infamous295. Asylums296 and Magdalenes are not the proper remedies for these abuses. It is justice, not charity, that is wanting in the world!
A woman who has lost her honour, imagines that she cannot fall lower, and as for recovering her former station, it is impossible; no exertion can wash this stain away. Losing thus every spur, and having no other means of support, prostitution becomes her only refuge, and the character is quickly depraved by circumstances over which the poor wretch297 has little power, unless she possesses an uncommon298 portion of sense and loftiness of spirit. Necessity never makes prostitution the business of men’s lives; though numberless are the women who are thus rendered systematically vicious. This, however, arises, in a great degree, from the state of idleness in which women are educated, who are always taught to look up to man for a maintenance, and to consider their persons as the proper return for his exertions to support them. Meretricious299 airs, and the whole science of wantonness, have then a more powerful stimulus300 than either appetite or vanity; and this remark gives force to the prevailing opinion, that with chastity all is lost that is respectable in woman. Her character depends on the observance of one virtue, though the only passion fostered in her heart — is love. Nay, the honour of a woman is not made even to depend on her will.
When Richardson27 makes Clarissa tell Lovelace that he had robbed her of her honour, he must have had strange notions of honour and virtue. For, miserable beyond all names of misery is the condition of a being, who could be degraded without its own consent! This excess of strictness I have heard vindicated301 as a salutary error. I shall answer in the words of Leibnitz —‘Errors are often useful; but it is commonly to remedy other errors.’
27 Dr. Young supports the same opinion, in his plays, when he talks of the misfortune that shunned302 the light of day.
Most of the evils of life arise from a desire of present enjoyment303 that outruns itself. The obedience304 required of women in the marriage state comes under this description; the mind, naturally weakened by depending on authority, never exerts its own powers, and the obedient wife is thus rendered a weak indolent mother. Or, supposing that this is not always the consequence, a future state of existence is scarcely taken into the reckoning when only negative virtues are cultivated. For, in treating of morals, particularly when women are alluded305 to, writers have too often considered virtue in a very limited sense, and made the foundation of it solely306 worldly utility; nay, a still more fragile base has been given to this stupendous fabric307, and the wayward fluctuating feelings of men have been made the standard of virtue. Yes, virtue as well as religion, has been subjected to the decisions of taste.
It would almost provoke a smile of contempt, if the vain absurdities308 of man did not strike us on all sides, to observe, how eager men are to degrade the sex from whom they pretend to receive the chief pleasure of life; and I have frequently with full conviction retorted Pope’s sarcasm309 on them; or to speak explicitly310, it has appeared to me applicable to the whole human race. A love of pleasure or sway seems to divide mankind, and the husband who lords it in his little haram thinks only of his pleasure or his convenience. To such lengths, indeed, does an intemperate311 love of pleasure carry some prudent312 men, or worn out libertines313, who marry to have a safe bed-fellow, that they seduce288 their own wives. — Hymen banishes314 modesty, and chaste love takes its flight.
Love, considered as an animal appetite, cannot long feed on itself without expiring. And this extinction315 in its own flame, may be termed the violent death of love. But the wife who has thus been rendered licentious316, will probably endeavour to fill the void left by the loss of her husband’s attentions; for she cannot contentedly237 become merely an upper servant after having been treated like a goddess. She is still handsome, and, instead of transferring her fondness to her children, she only dreams of enjoying the sunshine of life. Besides, there are many husbands so devoid317 of sense and parental318 affection, that during the first effervescence of voluptuous319 fondness they refuse to let their wives suckle their children. They are only to dress and live to please them: and love — even innocent love, soon sinks into lasciviousness320 when the exercise of a duty is sacrificed to its indulgence.
Personal attachment321 is a very happy foundation for friendship; yet, when even two virtuous young people marry, it would, perhaps, be happy if some circumstances checked their passion; if the recollection of some prior attachment, or disappointed affection, made it on one side, at least, rather a match founded on esteem. In that case they would look beyond the present moment, and try to render the whole of life respectable, by forming a plan to regulate a friendship which only death ought to dissolve.
Friendship is a serious affection; the most sublime of all affections, because it is founded on principle, and cemented by time. The very reverse may be said of love. In a great degree, love and friendship cannot subsist291 in the same bosom322; even when inspired by different objects they weaken or destroy each other, and for the same object can only be felt in succession. The vain fears and fond jealousies323, the winds which fan the flame of love, when judiciously324 or artfully tempered, are both incompatible with the tender confidence and sincere respect of friendship.
Love, such as the glowing pen of genius has traced, exists not on earth, or only resides in those exalted, fervid325 imaginations that have sketched326 such dangerous pictures. Dangerous, because they not only afford a plausible excuse, to the voluptuary who disguises sheer sensuality under a sentimental veil; but as they spread affectation, and take from the dignity of virtue. Virtue, as the very word imports, should have an appearance of seriousness, if not of austerity; and to endeavour to trick her out in the garb327 of pleasure, because the epithet328 has been used as another name for beauty, is to exalt66 her on a quicksand; a most insidious329 attempt to hasten her fall by apparent respect. Virtue and pleasure are not, in fact, so nearly allied330 in this life as some eloquent writers have laboured to prove. Pleasure prepares the fading wreath, and mixes the intoxicating331 cup; but the fruit which virtue gives, is the recompence of toil: and, gradually seen as it ripens332, only affords calm satisfaction; nay, appearing to be the result of the natural tendency of things, it is scarcely observed. Bread, the common food of life, seldom thought of as a blessing333, supports the constitution and preserves health; still feasts delight the heart of man, though disease and even death lurk334 in the cup or dainty that elevates the spirits or tickles335 the palate. The lively heated imagination likewise, to apply the comparison, draws the picture of love, as it draws every other picture, with those glowing colours, which the daring hand will steal from the rainbow that is directed by a mind, condemned336 in a world like this, to prove its noble origin by panting after unattainable perfection; ever pursuing what it acknowledges to be a fleeting dream. An imagination of this vigorous cast can give existence to insubstantial forms, and stability to the shadowy reveries which the mind naturally falls into when realities are found vapid337. It can then depict338 love with celestial339 charms, and dote on the grand ideal object — it can imagine a degree of mutual340 affection that shall refine the soul, and not expire when it has served as a ‘scale to heavenly;’ and, like devotion, make it absorb every meaner affection and desire. In each others arms, as in a temple, with its summit lost in the clouds, the world is to be shut out, and every thought and wish, that do not nurture341 pure affection and permanent virtue. — Permanent virtue! alas342! Rousseau, respectable visionary! thy paradise would soon be violated by the entrance of some unexpected guest. Like Milton’s it would only contain angels, or men sunk below the dignity of rational creatures. Happiness is not material, it cannot be seen or felt! Yet the eager pursuit of the good which every one shapes to his own fancy, proclaims man the lord of this lower world, and to be an intelligential creature, who is not to receive, but acquire happiness. They, therefore, who complain of the delusions343 of passion, do not recollect that they are exclaiming against a strong proof of the immortality of the soul.
But leaving superior minds to correct themselves, and pay dearly for their experience, it is necessary to observe, that it is not against strong, persevering344 passions; but romantic wavering feelings that I wish to guard the female heart by exercising the understanding: for these paradisiacal reveries are oftener the effect of idleness than of a lively fancy.
Women have seldom sufficient serious employment to silence their feelings; a round of little cares, or vain pursuits frittering away all strength of mind and organs, they become naturally only objects of sense. — In short, the whole tenour of female education (the education of society) tends to render the best disposed romantic and inconstant; and the remainder vain and mean. In the present state of society this evil can scarcely be remedied, I am afraid, in the slightest degree; should a more laudable ambition ever gain ground they may be brought nearer to nature and reason, and become more virtuous and useful as they grow more respectable.
But, I will venture to assert that their reason will never acquire sufficient strength to enable it to regulate their conduct, whilst the making an appearance in the world is the first wish of the majority of mankind. To this weak wish the natural affections, and the most useful virtues are sacrificed. Girls marry merely to better themselves, to borrow a significant vulgar phrase, and have such perfect power over their hearts as not to permit themselves to fall in love till a man with a superiour fortune offers. On this subject I mean to enlarge in a future chapter; it is only necessary to drop a hint at present, because women are so often degraded by suffering the selfish prudence of age to chill the ardour of youth.
From the same source flows an opinion that young girls ought to dedicate great part of their time to needle-work; yet, this employment contracts their faculties more than any other that could have been chosen for them, by confining their thoughts to their persons. Men order their thoughts to be made, and have done with the subject; women make their own clothes, necessary or ornamental345, and are continually talking about them; and their thoughts follow their hands. It is not indeed the making of necessaries that weakens the mind; but the frippery of dress. For when a woman in the lower rank of life makes her husband’s and children’s clothes, she does her duty, this is her part of the family business; but when women work only to dress better than they could otherwise afford, it is worse than sheer loss of time. To render the poor virtuous they must be employed, and women in the middle rank of life, did they not ape the fashions of the nobility, without catching346 their ease, might employ them, whilst they themselves managed their families, instructed their children, and exercised their own minds. Gardening, experimental philosophy, and literature, would afford them subjects to think of and matter for conversation, that in some degree would exercise their understandings. The conversation of French women, who are not so rigidly347 nailed to their chairs to twist lappets, and knot ribands, is frequently superficial; but, I contend, that it is not half so insipid348 as that of those English women whose time is spent in making caps, bonnets349, and the whole mischief of trimmings, not to mention shopping, bargain-hunting, &c. &c.: and it is the decent, prudent women, who are most degraded by these practices; for their motive350 is simply vanity. The wanton who exercises her taste to render her passion alluring351, has something more in view.
These observations all branch out of a general one, which I have before made, and which cannot be too often insisted upon, for, speaking of men, women, or professions, it will be found that the employment of the thoughts shapes the character both generally and individually. The thoughts of women ever hover173 round their persons, and is it surprising that their persons are reckoned most valuable? Yet sonic degree of liberty of mind is necessary even to form the person; and this may be one reason why some gentle wives have so few attractions beside that of sex. Add to this, sedentary employments render the majority of women sickly — and false notions of female excellence make them proud of this delicacy though it be another fetter352, that by calling the attention continually to the body, cramps353 the activity of the mind.
Women of quality seldom do any of the manual part of their dress, consequently only their taste is exercised, and they acquire, by thinking less of the finery, when the business of their toilet is over, that ease, which seldom appears in the deportment of women, who dress merely for the sake of dressing354. In fact, the observation with respect to the middle rank, the one in which talents thrive best, extends not to women; for those of the superior class, by catching, at least, a smattering of literature, and conversing355 more with men, on general topics, acquire more knowledge than the women who ape their fashions and faults without sharing their advantages. With respect to virtue, to use the word in a comprehensive sense, I have seen most in low life. Many poor women maintain their children by the sweat of their brow, and keep together families that the vices of the fathers would have scattered356 abroad; but gentlewomen are too indolent to be actively357 virtuous, and are softened358 rather than refined by civilization. Indeed, the good sense which I have met with, among the poor women who have had few advantages of education, and yet have acted heroically, strongly confirmed me in the opinion that trifling employments have rendered woman a trifler. Man, taking her28 body the mind is left to rust28; so that while physical love enervates359 man, as being his favourite recreation, he will endeavour to enslave woman:— and, who can tell, how many generations may be necessary to give vigour to the virtue and talents of the freed posterity of abject360 slaves?29
28 ‘I take her body,’ says Ranger80.
29 ‘Supposing that women are voluntary slaves — slavery of any kind is unfavourable to human happiness and improvement.’— Knox’s Essays.
In tracing the causes that, in my opinion, have degraded woman, I have confined my observations to such as universally act upon the morals and manners of the whole sex, and to me it appears clear that they all spring from want of understanding. Whether this arise from a physical or accidental weakness of faculties, time alone can determine; for I shall not lay any great stress on the example of a few women30 who, from having received a masculine education, have acquired courage and resolution; I only contend that the men who have been placed in similar situations, have acquired a similar character — I speak of bodies of men, and that men of genius and talents have started out of a class, in which women have never yet been placed.
30 Sappho, Eloisa, Mrs. Macaulay, the Empress of Russia, Madame d’Eon, &c. These, and many more, may be reckoned exceptions; and, are not all heroes, as well as heroines, exceptions to general rules? I wish to see women neither heroines nor brutes; but reasonable creatures.
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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concurrence
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| n.同意；并发 | |
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obsequious
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| adj.谄媚的，奉承的，顺从的 | |
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spurn
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| v.拒绝，摈弃；n.轻视的拒绝；踢开 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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propensity
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| n.倾向；习性 | |
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7
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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8
attain
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| vt.达到，获得，完成 | |
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9
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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10
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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11
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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12
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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13
par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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14
sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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15
piety
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| n.虔诚，虔敬 | |
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16
benevolence
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| n.慈悲，捐助 | |
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17
courteously
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| adv.有礼貌地，亲切地 | |
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18
immortality
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| n.不死，不朽 | |
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19
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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20
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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21
precluded
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| v.阻止( preclude的过去式和过去分词 )；排除；妨碍；使…行不通 | |
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22
investigation
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| n.调查，调查研究 | |
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23
consequentially
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| adv.必然地 | |
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24
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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25
ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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26
adorned
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| [计]被修饰的 | |
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27
adorn
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| vt.使美化，装饰 | |
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28
rust
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| n.锈；v.生锈；(脑子)衰退 | |
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29
inquiry
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| n.打听，询问，调查，查问 | |
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30
mere
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| adj.纯粹的；仅仅，只不过 | |
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31
solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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32
brute
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| n.野兽，兽性 | |
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33
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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34
bestow
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| v.把…赠与，把…授予；花费 | |
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35
strictly
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| adv.严厉地，严格地；严密地 | |
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36
sublimated
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| v.（使某物质）升华( sublimate的过去式和过去分词 )；使净化；纯化 | |
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37
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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38
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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39
innocence
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| n.无罪；天真；无害 | |
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40
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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41
yew
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| n.紫杉属树木 | |
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42
repels
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| v.击退( repel的第三人称单数 )；使厌恶；排斥；推开 | |
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43
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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44
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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45
toils
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| 网 | |
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46
previously
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| adv.以前，先前（地） | |
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47
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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48
conspires
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| 密谋( conspire的第三人称单数 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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49
antiquity
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| n.古老；高龄；古物，古迹 | |
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50
retards
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| 使减速( retard的第三人称单数 )； 妨碍； 阻止； 推迟 | |
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51
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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52
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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53
aphorism
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| n.格言，警语 | |
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54
goaded
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| v.刺激( goad的过去式和过去分词 )；激励；（用尖棒）驱赶；驱使（或怂恿、刺激）某人 | |
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55
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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56
enervating
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| v.使衰弱，使失去活力( enervate的现在分词 ) | |
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57
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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58
meridian
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| adj.子午线的；全盛期的 | |
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59
darting
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| v.投掷，投射( dart的现在分词 )；向前冲，飞奔 | |
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60
sufficiently
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| adv.足够地，充分地 | |
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61
brace
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| n. 支柱,曲柄,大括号; v. 绷紧,顶住,(为困难或坏事)做准备 | |
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62
relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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63
modification
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| n.修改，改进，缓和，减轻 | |
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64
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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65
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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66
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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67
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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68
homage
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| n.尊敬，敬意，崇敬 | |
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69
insolent
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| adj.傲慢的，无理的 | |
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70
scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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71
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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72
augment
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| vt.(使)增大，增加，增长，扩张 | |
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73
absurdity
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| n.荒谬，愚蠢；谬论 | |
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74
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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75
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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76
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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77
solicitude
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| n.焦虑 | |
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78
condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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79
descend
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| vt./vi.传下来，下来，下降 | |
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80
ranger
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| n.国家公园管理员，护林员；骑兵巡逻队员 | |
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81
reciprocation
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| n.互换 | |
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82
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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83
deluded
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|
| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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84
prerogatives
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| n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭 | |
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85
prerogative
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| n.特权 | |
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86
plume
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| n.羽毛；v.整理羽毛，骚首弄姿，用羽毛装饰 | |
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87
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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88
perch
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| n.栖木，高位，杆；v.栖息，就位，位于 | |
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89
adventitious
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| adj.偶然的 | |
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90
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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91
exertion
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| n.尽力，努力 | |
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92
adoration
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| n.爱慕，崇拜 | |
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93
specious
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| adj.似是而非的；adv.似是而非地 | |
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94
puerile
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| adj.幼稚的，儿童的 | |
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95
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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96
fig
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| n.无花果(树) | |
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97
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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98
gust
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| n.阵风，突然一阵（雨、烟等），（感情的）迸发 | |
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99
rascal
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| n.流氓；不诚实的人 | |
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100
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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101
minutiae
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| n.微小的细节，细枝末节；（常复数）细节，小事( minutia的名词复数 ) | |
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102
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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103
systematically
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| adv.有系统地 | |
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104
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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105
condescension
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| n.自以为高人一等，贬低(别人) | |
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106
stifle
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| vt.使窒息；闷死；扼杀；抑止，阻止 | |
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107
animates
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| v.使有生气( animate的第三人称单数 )；驱动；使栩栩如生地动作；赋予…以生命 | |
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108
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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109
sedulous
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| adj.勤勉的，努力的 | |
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110
graceful
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| adj.优美的，优雅的；得体的 | |
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111
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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112
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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113
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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114
gratuitously
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| 平白 | |
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115
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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116
approbation
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| n.称赞；认可 | |
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117
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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118
propriety
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| n.正当行为；正当；适当 | |
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119
applied
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| adj.应用的；v.应用，适用 | |
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120
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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121
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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122
denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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123
docility
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| n.容易教，易驾驶，驯服 | |
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124
flexibility
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| n.柔韧性，弹性，（光的）折射性，灵活性 | |
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125
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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126
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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127
admiration
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| n.钦佩，赞美，羡慕 | |
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128
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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129
habitual
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| adj.习惯性的；通常的，惯常的 | |
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130
inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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131
elevation
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| n.高度；海拔；高地；上升；提高 | |
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132
pointed
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| adj.尖的，直截了当的 | |
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133
inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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134
undertakings
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| 企业( undertaking的名词复数 )； 保证； 殡仪业； 任务 | |
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135
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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136
gracefulness
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137
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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138
intimidated
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| v.恐吓；威胁adj.害怕的；受到威胁的 | |
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139
embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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140
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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141
frivolous
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| adj.轻薄的；轻率的 | |
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142
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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143
posterity
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| n.后裔，子孙，后代 | |
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144
abashed
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| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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145
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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146
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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147
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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148
engross
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| v.使全神贯注 | |
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149
steadily
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| adv.稳定地；不变地；持续地 | |
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150
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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151
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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152
trifling
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| adj.微不足道的；没什么价值的 | |
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153
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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154
premise
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| n.前提；v.提论，预述 | |
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155
inflamed
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| adj.发炎的，红肿的v.（使）变红，发怒，过热( inflame的过去式和过去分词 ) | |
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156
inflame
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| v.使燃烧；使极度激动；使发炎 | |
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157
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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158
civilize
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| vt.使文明，使开化 (=civilise) | |
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159
civilized
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| a.有教养的，文雅的 | |
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160
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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161
unstable
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| adj.不稳定的，易变的 | |
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162
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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163
perseverance
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| n.坚持不懈，不屈不挠 | |
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164
exhaled
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| v.呼出，发散出( exhale的过去式和过去分词 )；吐出（肺中的空气、烟等），呼气 | |
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165
fleeting
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| adj.短暂的，飞逝的 | |
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166
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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167
inflaming
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| v.（使）变红，发怒，过热( inflame的现在分词 ) | |
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168
pampered
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| adj.饮食过量的，饮食奢侈的v.纵容，宠，娇养( pamper的过去式和过去分词 ) | |
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169
undoubtedly
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| adv.确实地，无疑地 | |
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170
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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171
satiety
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| n.饱和；(市场的)充分供应 | |
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172
hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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173
hover
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| vi.翱翔，盘旋；徘徊；彷徨，犹豫 | |
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174
abortive
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| adj.不成功的，发育不全的 | |
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175
defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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176
acquiescence
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| n.默许；顺从 | |
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177
instructors
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| 指导者，教师( instructor的名词复数 ) | |
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178
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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179
prevailing
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| adj.盛行的；占优势的；主要的 | |
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180
amiably
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| adv.和蔼可亲地，亲切地 | |
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181
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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182
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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183
illicit
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| adj.非法的，禁止的，不正当的 | |
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184
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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185
parasitical
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| adj. 寄生的(符加的) | |
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186
tenacity
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| n.坚韧 | |
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187
affected
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| adj.不自然的，假装的 | |
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188
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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189
digestion
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| n.消化，吸收 | |
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190
cowardice
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| n.胆小，怯懦 | |
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191
dignified
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| a.可敬的，高贵的 | |
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192
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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193
ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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194
frail
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| adj.身体虚弱的；易损坏的 | |
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195
vehemently
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| adv. 热烈地 | |
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196
soften
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| v.(使)变柔软；(使)变柔和 | |
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197
chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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198
generosity
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| n.大度，慷慨，慷慨的行为 | |
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199
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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200
exquisitely
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| adv.精致地；强烈地；剧烈地；异常地 | |
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201
mighty
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| adj.强有力的；巨大的 | |
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202
incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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203
counteracted
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| 对抗，抵消( counteract的过去式 ) | |
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204
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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205
eternity
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| n.不朽，来世；永恒，无穷 | |
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206
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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207
insinuate
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| vt.含沙射影地说，暗示 | |
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208
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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209
domesticate
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| vt.驯养；使归化，使专注于家务 | |
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210
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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211
cramp
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| n.痉挛；[pl.](腹)绞痛；vt.限制，束缚 | |
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212
sinister
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| adj.不吉利的，凶恶的，左边的 | |
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213
nay
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| adv.不；n.反对票，投反对票者 | |
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214
enervate
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| v.使虚弱，使无力 | |
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215
philosophical
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|
| adj.哲学家的，哲学上的，达观的 | |
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216
fickleness
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| n.易变；无常；浮躁；变化无常 | |
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217
prudence
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| n.谨慎，精明，节俭 | |
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218
susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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219
intercourse
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| n.性交；交流，交往，交际 | |
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220
amalgamate
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| v.(指业务等)合并，混合 | |
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221
inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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222
benevolent
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| adj.仁慈的，乐善好施的 | |
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223
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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224
docile
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| adj.驯服的，易控制的，容易教的 | |
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225
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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226
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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227
displeased
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| a.不快的 | |
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228
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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229
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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230
stipend
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| n.薪贴；奖学金；养老金 | |
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231
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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232
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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233
teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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234
sentimental
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| adj.多愁善感的，感伤的 | |
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235
undue
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| adj.过分的；不适当的；未到期的 | |
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236
costly
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| adj.昂贵的，价值高的，豪华的 | |
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237
contentedly
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| adv.心满意足地 | |
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238
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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239
piquant
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| adj.辛辣的，开胃的，令人兴奋的 | |
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240
drudge
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| n.劳碌的人；v.做苦工，操劳 | |
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241
defrauded
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| v.诈取，骗取( defraud的过去式和过去分词 ) | |
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242
corporeal
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| adj.肉体的，身体的；物质的 | |
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243
platonic
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| adj.精神的；柏拉图（哲学）的 | |
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244
brutality
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| n.野蛮的行为，残忍，野蛮 | |
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245
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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246
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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247
intoxicate
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| vt.使喝醉，使陶醉，使欣喜若狂 | |
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248
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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249
infancy
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| n.婴儿期；幼年期；初期 | |
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250
compassion
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| n.同情，怜悯 | |
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251
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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252
questionable
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| adj.可疑的，有问题的 | |
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253
negligence
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| n.疏忽，玩忽，粗心大意 | |
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254
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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255
choleric
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| adj.易怒的，性情暴躁的 | |
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256
morose
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| adj.脾气坏的，不高兴的 | |
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257
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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258
pliant
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| adj.顺从的；可弯曲的 | |
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259
luxurious
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| adj.精美而昂贵的；豪华的 | |
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260
sterling
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| adj.英币的(纯粹的，货真价实的)；n.英国货币(英镑) | |
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261
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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262
alluding
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| 提及，暗指( allude的现在分词 ) | |
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263
precocity
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| n.早熟，早成 | |
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264
hoop
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| n.（篮球）篮圈，篮 | |
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265
naturalists
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| n.博物学家( naturalist的名词复数 )；（文学艺术的）自然主义者 | |
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266
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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267
complexion
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| n.肤色；情况，局面；气质，性格 | |
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268
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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269
vivacity
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| n.快活，活泼，精神充沛 | |
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270
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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271
libertinism
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| n.放荡，玩乐，（对宗教事物的）自由思想 | |
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272
superannuated
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| adj.老朽的，退休的；v.因落后于时代而废除，勒令退学 | |
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273
vigour
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| （=vigor）n.智力，体力，精力 | |
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274
density
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| n.密集，密度，浓度 | |
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275
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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276
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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277
longevity
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| n.长命；长寿 | |
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278
distinguished
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| adj.卓越的，杰出的，著名的 | |
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279
plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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280
apparently
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| adv.显然地；表面上，似乎 | |
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281
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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282
fetus
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| n.胎，胎儿 | |
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283
pertinent
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| adj.恰当的；贴切的；中肯的；有关的；相干的 | |
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284
isles
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| 岛( isle的名词复数 ) | |
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285
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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286
irritable
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| adj.急躁的；过敏的；易怒的 | |
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287
seduces
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| 诱奸( seduce的第三人称单数 )； 勾引； 诱使堕落； 使入迷 | |
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288
seduce
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| vt.勾引，诱奸，诱惑，引诱 | |
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289
abrogated
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| 废除（法律等）( abrogate的过去式和过去分词 )； 取消； 去掉； 抛开 | |
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290
frailty
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| n.脆弱；意志薄弱 | |
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291
subsist
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| vi.生存，存在，供养 | |
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292
subverted
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| v.颠覆，破坏（政治制度、宗教信仰等）( subvert的过去式和过去分词 )；使（某人）道德败坏或不忠 | |
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293
fidelity
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| n.忠诚，忠实；精确 | |
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294
infamy
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| n.声名狼藉，出丑，恶行 | |
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295
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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296
asylums
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| n.避难所( asylum的名词复数 )；庇护；政治避难；精神病院 | |
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297
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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298
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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299
meretricious
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| adj.华而不实的，俗艳的 | |
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300
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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301
vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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302
shunned
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| v.避开，回避，避免( shun的过去式和过去分词 ) | |
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303
enjoyment
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| n.乐趣；享有；享用 | |
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304
obedience
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| n.服从，顺从 | |
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305
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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306
solely
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| adv.仅仅，唯一地 | |
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307
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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308
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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309
sarcasm
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| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
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310
explicitly
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| ad.明确地，显然地 | |
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311
intemperate
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| adj.无节制的，放纵的 | |
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312
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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313
libertines
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| n.放荡不羁的人，淫荡的人( libertine的名词复数 ) | |
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314
banishes
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| v.放逐，驱逐( banish的第三人称单数 ) | |
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315
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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316
licentious
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| adj.放纵的，淫乱的 | |
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317
devoid
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| adj.全无的，缺乏的 | |
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318
parental
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| adj.父母的；父的；母的 | |
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319
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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320
lasciviousness
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321
attachment
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| n.附属物，附件；依恋；依附 | |
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322
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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323
jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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324
judiciously
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| adv.明断地，明智而审慎地 | |
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325
fervid
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| adj.热情的；炽热的 | |
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326
sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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327
garb
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| n.服装，装束 | |
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328
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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329
insidious
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| adj.阴险的，隐匿的，暗中为害的，（疾病）不知不觉之间加剧 | |
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330
allied
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| adj.协约国的；同盟国的 | |
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331
intoxicating
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| a. 醉人的,使人兴奋的 | |
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332
ripens
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| v.成熟，使熟( ripen的第三人称单数 ) | |
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333
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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334
lurk
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| n.潜伏，潜行；v.潜藏，潜伏，埋伏 | |
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335
tickles
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| （使）发痒( tickle的第三人称单数 )； （使）愉快，逗乐 | |
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336
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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337
vapid
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| adj.无味的；无生气的 | |
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338
depict
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| vt.描画，描绘；描写，描述 | |
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339
celestial
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| adj.天体的；天上的 | |
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340
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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341
nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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342
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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343
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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344
persevering
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| a.坚忍不拔的 | |
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345
ornamental
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| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
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346
catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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347
rigidly
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| adv.刻板地，僵化地 | |
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348
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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349
bonnets
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| n.童帽( bonnet的名词复数 )；（烟囱等的）覆盖物；（苏格兰男子的）无边呢帽；（女子戴的）任何一种帽子 | |
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350
motive
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| n.动机，目的；adv.发动的，运动的 | |
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351
alluring
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| adj.吸引人的，迷人的 | |
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352
fetter
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| n./vt.脚镣，束缚 | |
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353
cramps
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| n. 抽筋, 腹部绞痛, 铁箍 adj. 狭窄的, 难解的 v. 使...抽筋, 以铁箍扣紧, 束缚 | |
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354
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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355
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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356
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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357
actively
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| adv.积极地，勤奋地 | |
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358
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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359
enervates
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| v.使衰弱，使失去活力( enervate的第三人称单数 ) | |
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360
abject
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| adj.极可怜的，卑屈的 | |
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