The good effects resulting from attention to private education will ever be very confined, and the parent who really puts his own hand to the plow1, will always, in some degree, be disappointed, till education becomes a grand national concern. A man cannot retire into a desert with his child, and if he did he could not bring himself back to childhood, and become the proper friend and play-fellow of an infant or youth. And when children are confined to the society of men and women, they very soon acquire that kind of premature3 manhood which stops the growth of every vigorous power of mind or body. In order to open their faculties4 they should be excited to think for themselves; and this can only be done by mixing a number of children together, and making them jointly6 pursue the same objects.
A child very soon contracts a benumbing indolence of mind, which he has seldom sufficient vigour7 afterwards to shake off, when he only asks a question instead of seeking for information, and then relies implicitly9 on the answer he receives. With his equals in age this could never be the case, and the subjects of inquiry10, though they might be influenced, would not be entirely11 under the direction of men, who frequently damp, if not destroy, abilities, by bringing them forward too hastily: and too hastily they will infallibly be brought forward, if the child could be confined to the society of a man, however sagacious that man may be.
Besides, in youth the seeds of every affection should be sown, and the respectful regard, which is felt for a parent, is very different from the social affections that are to constitute the happiness of life as it advances. Of these equality is the basis, and an intercourse12 of sentiments unclogged by that observant seriousness which prevents disputation, though it may not inforce submission13. Let a child have ever such an affection for his parent, he will always languish14 to play and prattle15 with children; and the very respect he feels, for filial esteem16 always has a dash of fear mixed with it, will, if it do not teach him cunning, at least prevent him from pouring out the little secrets which first open the heart to friendship and confidence, gradually leading to more expansive benevolence17. Added to this, he will never acquire that frank ingenuousness18 of behaviour, which young people can only attain19 by being frequently in society where they dare to speak what they think; neither afraid of being reproved for their presumption20, nor laughed at for their folly21.
Forcibly impressed by the reflections which the sight of schools, as they are at present conducted, naturally suggested, I have formerly22 delivered my opinion rather warmly in favour of a private education; but further experience has led me to view the subject in a different light. I still, however, think schools, as they are now regulated, the hot-beds of vice23 and folly, and the knowledge of human nature, supposed to be attained24 there, merely cunning selfishness.
At school boys become gluttons25 and slovens, and, instead of cultivating domestic affections, very early rush into the libertinism26 which destroys the constitution before it is formed; hardening the heart as it weakens the understanding.
I should, in fact, be averse27 to boarding-schools, if it were for no other reason than the unsettled state of mind which the expectation of the vacations produce. On these the children’s thoughts are fixed28 with eager anticipating hopes, for, at least, to speak with moderation, half of the time, and when they arrive they are spent in total dissipation and beastly indulgence.
But, on the contrary, when they are brought up at home, though they may pursue a plan of study in a more orderly manner than can be adopted when near a fourth part of the year is actually spent in idleness, and as much more in regret and anticipation29; yet they there acquire too high an opinion of their own importance, from being allowed to tyrannize over servants, and from the anxiety expressed by most mothers, on the score of manners, who, eager to teach the accomplishments30 of a gentleman, stifle31, in their birth, the virtues32 of a man. Thus brought into company when they ought to be seriously employed, and treated like men when they are still boys, they become vain and effeminate.
The only way to avoid two extremes equally injurious to morality, would be to contrive34 some way of combining a public and private education. Thus to make men citizens two natural steps might be taken, which seem directly to lead to the desired point; for the domestic affections, that first open the heart to the various modifications35 of humanity, would be cultivated, whilst the children were nevertheless allowed to spend great part of their time, on terms of equality, with other children.
I still recollect36, with pleasure, the country day school; where a boy trudged37 in the morning, wet or dry, carrying his books, and his dinner, if it were at a considerable distance; a servant did not then lead master by the hand, for, when he had once put on coat and breeches, he was allowed to shift for himself, and return alone in the evening to recount the feats38 of the day close at the parental39 knee. His father’s house was his home, and was ever after fondly remembered; nay40, I appeal to many superiour men, who were educated in this manner, whether the recollection of some shady lane where they conned41 their lesson; or, of some stile, where they sat making a kite, or mending a bat, has not endeared their country to them?
But, what boy ever recollected42 with pleasure the years he spent in close confinement43, at an academy near London? unless, indeed, he should, by chance, remember the poor scare-crow of an usher44, whom he tormented45; or, the tartman, from whom he caught a cake, to devour47 it with a cattish appetite of selfishness. At boarding-schools of every description, the relaxation48 of the junior boys is mischief49; and of the senior, vice. Besides, in great schools, what can be more prejudicial to the moral character than the system of tyranny and abject50 slavery which is established amongst the boys, to say nothing of the slavery to forms, which makes religion worse than a farce51? For what good can be expected from the youth who receives the sacrament of the Lord’s supper, to avoid forfeiting52 half a guinea, which he probably afterwards spends in some sensual manner? Half the employment of the youths is to elude53 the necessity of attending public worship; and well they may, for such a constant repetition of the same thing must be a very irksome restraint on their natural vivacity54. As these ceremonies have the most fatal effect on their morals, and as a ritual performed by the lips, when the heart and mind are far away, is not now stored up by our church as a bank to draw on for the fees of the poor souls in purgatory55, why should they not be abolished?
But the fear of innovation, in this country, extends to every thing. — This is only a covert56 fear, the apprehensive57 timidity of indolent slugs, who guard, by sliming it over, the snug58 place, which they consider in the light of an hereditary59 estate; and eat, drink, and enjoy themselves, instead of fulfilling the duties, excepting a few empty forms, for which it was endowed. These are the people who most strenuously60 insist on the will of the founder61 being observed, crying out against all reformation, as if it were a violation62 of justice. I am now alluding63 particularly to the relicks of popery retained in our colleges, when the protestant members seem to be such sticklers64 for the established church; but their zeal65 never makes them lose sight of the spoil of ignorance, which rapacious66 priests of superstitious67 memory have scraped together. No, wise in their generation, they venerate68 the prescriptive right of possession, as a strong hold, and still let the sluggish69 bell tinkle70 to prayers, as during the days when the elevation71 of the host was supposed to atone72 for the sins of the people, lest one reformation should lead to another, and the spirit kill the letter. These Romish customs have the most baneful73 effect on the morals of our clergy74; for the idle vermin who two or three times a day perform in the most slovenly75 manner a service which they think useless, but call their duty, soon lose a sense of duty. At college, forced to attend or evade76 public worship, they acquire an habitual77 contempt for the very service, the performance of which is to enable them to live in idleness. It is mumbled78 over as an affair of business, as a stupid boy repeats his task, and frequently the college cant79 escapes from the preacher the moment after he has left the pulpit, and even whilst he is eating the dinner which he earned in such a dishonest manner.
Nothing, indeed, can be more irreverent than the cathedral service as it is now performed in this country, neither does it contain a set of weaker men than those who are the slaves of this childish routine. A disgusting skeleton of the former state is still exhibited; but all the solemnity that interested the imagination, if it did not purify the heart, is stripped off. The performance of high mass on the continent must impress every mind, where a spark of fancy glows, with that awful melancholy81, that sublime82 tenderness, so near akin5 to devotion. I do not say that these devotional feelings are of more use, in a moral sense, than any other emotion of taste; but I contend that the theatrical83 pomp which gratifies our senses, is to be preferred to the cold parade that insults the understanding without reaching the heart.
Amongst remarks on national education, such observations cannot be misplaced, especially as the supporters of these establishments, degenerated85 into puerilities, affect to be the champions of religion. — Religion, pure source of comfort in this vale of tears! how has thy clear stream been muddied by the dabblers, who have presumptuously86 endeavoured to confine in one narrow channel, the living waters that ever flow towards God — the sublime ocean of existence! What would life be without that peace which the love of God, when built on humanity, alone can impart? Every earthly affection turns back, at intervals87, to prey88 upon the heart that feeds it; and the purest effusions of benevolence, often rudely damped by man, must mount as a free-will offering to Him who gave them birth, whose bright image they faintly reflect.
In public schools, however, religion, confounded with irksome ceremonies and unreasonable89 restraints, assumes the most ungracious aspect: not the sober austere90 one that commands respect whilst it inspires fear; but a ludicrous cast, that serves to point a pun. For, in fact, most of the good stories and smart things which enliven the spirits that have been concentrated at whist, are manufactured out of the incidents to which the very men labour to give a droll91 turn who countenance92 the abuse to live on the spoil.
There is not, perhaps, in the kingdom, a more dogmatical, or luxurious93 set of men, than the pedantic94 tyrants95 who reside in colleges and preside at public schools. The vacations are equally injurious to the morals of the masters and pupils, and the intercourse, which the former keep up with the nobility, introduces the same vanity and extravagance into their families, which banish98 domestic duties and comforts from the lordly mansion99, whose state is awkwardly aped. The boys, who live at a great expence with the masters and assistants, are never domesticated101, though placed there for that purpose; for, after a silent dinner, they swallow a hasty glass of wine, and retire to plan some mischievous102 trick, or to ridicule103 the person or manners of the very people they have just been cringing104 to, and whom they ought to consider as the representatives of their parents.
Can it then be a matter of surprise that boys become selfish and vicious who are thus shut out from social converse105? or that a mitre often graces the brow of one of these diligent106 pastors107?
The desire of living in the same style, as the rank just above them, infects each individual and every class of people, and meanness is the concomitant of this ignoble108 ambition; but those professions are most debasing whose ladder is patronage109; yet, out of one of these professions the tutors of youth are, in general, chosen. But, can they be expected to inspire independent sentiments, whose conduct must be regulated by the cautious prudence110 that is ever on the watch for preferment?
So far, however, from thinking of the morals of boys, I have heard several masters of schools argue, that they only undertook to teach Latin and Greek; and that they had fulfilled their duty, by sending some good scholars to college.
A few good scholars, I grant, may have been formed by emulation111 and discipline; but, to bring forward these clever boys, the health and morals of a number have been sacrificed. The sons of our gentry112 and wealthy commoners are mostly educated at these seminaries, and will any one pretend to assert that the majority, making every allowance, come under the description of tolerable scholars?
It is not for the benefit of society that a few brilliant men should be brought forward at the expence of the multitude. It is true, that great men seem to start up, as great revolutions occur, at proper intervals, to restore order, and to blow aside the clouds that thicken over the face of truth; but let more reason and virtue33 prevail in society, and these strong winds would not be necessary. Public education, of every denomination113, should be directed to form citizens; but if you wish to make good citizens, you must first exercise the affections of a son and a brother. This is the only way to expand the heart; for public affections, as well as public virtues, must ever grow out of the private character, or they are merely meteors that shoot athwart a dark sky, and disappear as they are gazed at and admired.
Few, I believe, have had much affection for mankind, who did not first love their parents, their brothers, sisters, and even the domestic brutes114, whom they first played with. The exercise of youthful sympathies forms the moral temperature; and it is the recollection of these first affections and pursuits that gives life to those that are afterwards more under the direction of reason. In youth, the fondest friendships are formed, the genial116 juices mounting at the same time, kindly117 mix; or, rather the heart, tempered for the reception of friendship, is accustomed to seek for pleasure in something more noble than the churlish gratification of appetite.
In order then to inspire a love of home and domestic pleasures, children ought to be educated at home, for riotous118 holidays only make them fond of home for their own sakes. Yet, the vacations, which do not foster domestic affections, continually disturb the course of study, and render any plan of improvement abortive119 which includes temperance; still, were they abolished, children would be entirely separated from their parents, and I question whether they would become better citizens by sacrificing the preparatory affections, by destroying the force of relationships that render the marriage state as necessary as respectable. But, if a private education produce self-importance, or insulate a man in his family, the evil is only shifted, not remedied.
This train of reasoning brings me back to a subject, on which I mean to dwell, the necessity of establishing proper day-schools.
But, these should be national establishments, for whilst schoolmasters are dependent on the caprice of parents, little exertion120 can be expected from them, more than is necessary to please ignorant people. Indeed, the necessity of a master’s giving the parents some sample of the boys abilities, which during the vacation is shewn to every visitor,65 is productive of more mischief than would at first be supposed. For it is seldom done entirely to speak with moderation, by the child itself; thus the master countenances121 falsehood, or winds the poor machine up to some extraordinary exertion, that injures the wheels, and stops the progress of gradual improvement. The memory is loaded with unintelligible122 words, to make a shew of, without the understanding’s acquiring any distinct ideas; but only that education deserves emphatically to be termed cultivation123 of mind, which teaches young people how to begin to think. The imagination should not be allowed to debauch124 the understanding before it gained strength, or vanity will become the forerunner125 of vice: for every way of exhibiting the acquirements of a child is injurious to its moral character.
65 I now particularly allude126 to the numerous academies in and about London, and to the behaviour of the trading part of this great city.
How much time is lost in teaching them to recite what they do not understand? whilst, seated on benches, all in their best array, the mammas listen with astonishment127 to the parrot-like prattle, uttered in solemn cadences128, with all the pomp of ignorance and folly. Such exhibitions only serve to strike the spreading fibres of vanity through the whole mind; for they neither teach children to speak fluently, nor behave gracefully130. So far from it, that these frivolous131 pursuits might comprehensively be termed the study of affectation; for we now rarely see a simple, bashful boy, though few people of taste were ever disgusted by that awkward sheepishness so natural to the age, which schools and an early introduction into society, have changed into impudence132 and apish grimace133.
Yet, how can these things be remedied whilst school-masters depend entirely on parents for a subsistence; and, when so many rival schools hang out their lures135, to catch the attention of vain fathers and mothers, whose parental affection only leads them to wish that their children should outshine those of their neighbours?
Without great good luck, a sensible, conscientious136 man, would starve before he could raise a school, if he disdained137 to bubble weak parents by practising the secret tricks of the craft.
In the best regulated schools, however, where swarms138 are not crammed139 together, many bad habits must be acquired; but, at common schools, the body, heart, and understanding, are equally stunted140, for parents are often only in quest of the cheapest school, and the master could not live, if he did not take a much greater number than he could manage himself; nor will the scanty141 pittance142, allowed for each child, permit him to hire ushers143 sufficient to assist in the discharge of the mechanical part of the business. Besides, whatever appearance the house and garden may make, the children do not enjoy the comfort of either, for they are continually reminded by irksome restrictions144 that they are not at home, and the state-rooms, garden, &c. must be kept in order for the recreation of the parents; who, of a Sunday, visit the school, and are impressed by the very parade that renders the situation of their children uncomfortable.
With what disgust have I heard sensible women, for girls are more restrained and cowed than boys, speak of the wearisome confinement, which they endured at school. Not allowed, perhaps, to step out of one broad walk in a superb garden, and obliged to pace with steady deportment stupidly backwards145 and forwards, holding up their heads and turning out their toes, with shoulders braced146 back, instead of bounding, as nature directs to complete her own design, in the various attitudes so conducive147 to health.66 The pure animal spirits, which make both mind and body shoot out, and unfold the tender blossoms of hope, are turned sour, and vented148 in vain wishes or pert repinings, that contract the faculties and spoil the temper; else they mount to the brain, and sharpening the understanding before it gains proportionable strength, produce that pitiful cunning which disgracefully characterizes the female mind — and I fear will ever characterize it whilst women remain the slaves of power!
66 I remember a circumstance that once came under my own observation, and raised my indignation. I went to visit a little boy at a school where young children were prepared for a larger one. The master took me into the school-room, &c. but whilst I walked down a broad gravel149 walk, I could not help observing that the grass grew very luxuriantly on each side of me. I immediately asked the child some questions, and found that the poor boys were not allowed to stir off the walk, and that the master sometimes permitted sheep to be turned in to crop the untrodden grass. The tyrant96 of this domain151 used to sit by a window that overlooked the prison yard, and one nook turning from it, where the unfortunate babes could sport freely, he enclosed, and planted it with potatoes. The wife likewise was equally anxious to keep the children in order, lest they should dirty or tear their clothes.
The little respect paid to chastity in the male world is, I am persuaded, the grand source of many of the physical and moral evils that torment46 mankind, as well as of the vices152 and follies153 that degrade and destroy women; yet at school, boys infallibly lose that decent bashfulness, which might have ripened154 into modesty155, at home.
And what nasty indecent tricks do they not also learn from each other, when a number of them pig together in the same bedchamber, not to speak of the vices, which render the body weak, whilst they effectually prevent the acquisition of any delicacy156 of mind. The little attention paid to the cultivation of modesty, amongst men, produces great depravity in all the relationships of society; for, to purify the heart, and first call forth157 all the youthful powers, to prepare the man to discharge the benevolent158 duties of life, is sacrificed to premature lust159; but, all the social affections are deadened by the selfish gratifications, which very early pollute the mind, and dry up the generous juices of the heart. In what an unnatural160 manner is innocence161 often violated; and what serious consequences ensue to render private vices a public pest. Besides, an habit of personal order, which has more effect on the moral character, than is, in general, supposed, can only be acquired at home, where that respectable reserve is kept up which checks the familiarity, that sinking into beastliness, undermines the affection it insults.
I have already animadverted on the bad habits which females acquire when they are shut up together; and, I think, that the observation may fairly be extended to the other sex, till the natural inference is drawn163 which I have had in view throughout — that to improve both sexes they ought, not only in private families, but in public schools, to be educated together. If marriage be the cement of society, mankind should all be educated after the same model, or the intercourse of the sexes will never deserve the name of fellowship, nor will women ever fulfil the peculiar164 duties of their sex, till they become enlightened citizens, till they become free by being enabled to earn their own subsistence, independent of men; in the same manner, I mean, to prevent misconstruction, as one man is independent of another. Nay, marriage will never be held sacred till women, by being brought up with men, are prepared to be their companions rather than their mistresses; for the mean doublings of cunning will ever render them contemptible165, whilst oppression renders them timid. So convinced am I of this truth, that I will venture to predict that virtue will never prevail in society till the virtues of both sexes are founded on reason; and, till the affections common to both are allowed to gain their due strength by the discharge of mutual166 duties.
Were boys and girls permitted to pursue the same studies together, those graceful129 decencies might early be inculcated which produce modesty without those sexual distinctions that taint167 the mind. Lessons of politeness, and that formulary of decorum, which treads on the heels of falsehood, would be rendered useless by habitual propriety168 of behaviour. Not, indeed, put on for visitors like the courtly robe of politeness, but the sober effect of cleanliness of mind. Would not this simple elegance169 of sincerity170 be a chaste171 homage172 paid to domestic affections, far surpassing the meretricious173 compliments that shine with false lustre174 in the heartless intercourse of fashionable life? But, till more understanding preponderates176 in society there will ever be a want of heart and taste, and the harlot’s rouge177 will supply the place of that celestial178 suffusion179 which only virtuous180 affections can give to the face. Gallantry, and what is called love, may subsist134 without simplicity181 of character; but the main pillars of friendship, are respect and confidence — esteem is never founded on it cannot tell what!
A taste for the fine arts requires great cultivation; but not more than a taste for the virtuous affections; and both suppose that enlargement of mind which opens so many sources of mental pleasure. Why do people hurry to noisy scenes, and crowded circles? I should answer, because they want activity of mind, because they have not cherished the virtues of the heart. They only, therefore, see and feel in the gross, and continually pine after variety, finding every thing that is simple insipid182.
This argument may be carried further than philosophers are aware of, for if nature destined183 woman, in particular, for the discharge of domestic duties, she made her susceptible184 of the attached affections in a great degree. Now women are notoriously fond of pleasure; and, naturally must be so according to my definition, because they cannot enter into the minutiae185 of domestic taste; lacking judgment186, the foundation of all taste. For the understanding, in spite of sensual cavillers, reserves to itself the privilege of conveying pure joy to the heart.
With what a languid yawn have I seen an admirable poem thrown down, that a man of true taste returns to, again and again with rapture188; and, whilst melody has almost suspended respiration189, a lady has asked me where I bought my gown. I have seen also an eye glanced coldly over a most exquisite190 picture, rest, sparkling with pleasure, on a caricature rudely sketched191; and whilst some terrific feature in nature has spread a sublime stillness through my soul, I have been desired to observe the pretty tricks of a lap-dog, that my perverse193 fate forced me to travel with. Is it surprising that such a tasteless being should rather caress194 this dog than her children? Or, that she should prefer the rant97 of flattery to the simple accents of sincerity?
To illustrate195 this remark, I must be allowed to observe, that men of the first genius, and most cultivated minds, have appeared to have the highest relish196 for the simple beauties of nature; and they must have forcibly felt, what they have so well described, the charm which natural affections, and unsophisticated feelings spread round the human character. It is this power of looking into the heart, and responsively vibrating with each emotion, that enables the poet to personify each passion, and the painter to sketch192 with a pencil of fire.
True taste is ever the work of the understanding employed in observing natural effects; and till women have more understanding, it is vain to expect them to possess domestic taste. Their lively senses will ever be at work to harden their hearts, and the emotions struck out of them will continue to be vivid and transitory, unless a proper education store their mind with knowledge.
It is the want of domestic taste, and not the acquirement of knowledge, that takes women out of their families, and tears the smiling babe from the breast that ought to afford it nourishment197. Women have been allowed to remain in ignorance, and slavish dependence198, many, very many years, and still we hear of nothing but their fondness of pleasure and sway, their preference of rakes and soldiers, their childish attachment199 to toys, and the vanity that makes them value accomplishments more than virtues.
History brings forward a fearful catalogue of the crimes which their cunning has produced, when the weak slaves have had sufficient address to over-reach their masters. In France, and in how many other countries, have men been the luxurious despots, and women the crafty200 ministers? — Does this prove that ignorance and dependence domesticate100 them? Is not their folly the by-word of the libertines201, who relax in their society; and do not men of sense continually lament202 that an immoderate fondness for dress and dissipation carries the mother of a family for ever from home? Their hearts have not been debauched by knowledge, or their minds led astray by scientific pursuits; yet, they do not fulfil the peculiar duties which as women they are called upon by nature to fulfil. On the contrary, the state of warfare203 which subsists204 between the sexes, makes them employ those wiles205, that often frustrate206 the more open designs of force.
When, therefore, I call women slaves, I mean in a political and civil sense; for, indirectly208 they obtain too much power, and are debased by their exertions209 to obtain illicit210 sway.
Let an enlightened nation67 then try what effect reason would have to bring them back to nature, and their duty; and allowing them to share the advantages of education and government with man, see whether they will become better, as they grow wiser and become free. They cannot be injured by the experiment; for it is not in the power of man to render them more insignificant211 than they are at present.
67 France.
To render this practicable, day schools, for particular ages, should be established by government, in which boys and girls might be educated together. The school for the younger children, from five to nine years of age, ought to be absolutely free and open to all classes.68 A sufficient number of masters should also be chosen by a select committee, in each parish, to whom any complaint of negligence212, &c. might be made, if signed by six of the children’s parents.
68 Treating this part of the subject, I have borrowed some hints from a very sensible pamphlet, written by the late bishop213 of Autun on Public Education.
Ushers would then be unnecessary; for I believe experience will ever prove that this kind of subordinate authority is particularly injurious to the morals of youth. What, indeed, can tend to deprave the character more than outward submission and inward contempt? Yet how can boys be expected to treat an usher with respect, when the master seems to consider him in the light of a servant, and almost to countenance the ridicule which becomes the chief amusement of the boys during the play hours?
But nothing of this kind could occur in an elementary day-school, where boys and girls, the rich and poor, should meet together. And to prevent any of the distinctions of vanity, they should be dressed alike, and all obliged to submit to the same discipline, or leave the school. The school-room ought to be surrounded by a large piece of ground, in which the children might be usefully exercised, for at this age they should not be confined to any sedentary employment for more than an hour at a time. But these relaxations214 might all be rendered a part of elementary education, for many things improve and amuse the senses, when introduced as a kind of show, to the principles of which, dryly laid down, children would turn a deaf ear. For instance, botany, mechanics, and astronomy. Reading, writing, arithmetic, natural history, and some simple experiments in natural philosophy, might fill up the day; but these pursuits should never encroach on gymnastic plays in the open air. The elements of religion, history, the history of man, and politics, might also be taught by conversations, in the socratic form.
After the age of nine, girls and boys, intended for domestic employments, or mechanical trades, ought to be removed to other schools, and receive instruction, in some measure appropriated to the destination of each individual, the two sexes being still together in the morning; but in the afternoon, the girls should attend a school, where plain-work, mantua-making, millinery, &c. would be their employment.
The young people of superior abilities, or fortune, might now be taught, in another school, the dead and living languages, the elements of science, and continue the study of history and politics, on a more extensive scale, which would not exclude polite literature.
Girls and boys still together? I hear some readers ask: yes. And I should not fear any other consequence than that some early attachment might take place; which, whilst it had the best effect on the moral character of the young people, might not perfectly215 agree with the views of the parents, for it will be a long time, I fear, before the world will be so far enlightened that parents, only anxious to render their children virtuous, shall allow them to choose companions for life themselves.
Besides, this would be a sure way to promote early marriages, and from early marriages the most salutary physical and moral effects naturally flow. What a different character does a married citizen assume from the selfish coxcomb216, who lives, but for himself, and who is often afraid to marry lest he should not be able to live in a certain style. Great emergencies excepted, which would rarely occur in a society of which equality was the basis, a man can only be prepared to discharge the duties of public life, by the habitual practice of those inferiour ones which form the man.
In this plan of education the constitution of boys would not be ruined by the early debaucheries, which now make men so selfish, or girls rendered weak and vain, by indolence, and frivolous pursuits. But, I presuppose, that such a degree of equality should be established between the sexes as would shut out gallantry and coquetry, yet allow friendship and love to temper the heart for the discharge of higher duties.
These would be schools of morality — and the happiness of man, allowed to flow from the pure springs of duty and affection, what advances might not the human mind make? Society can only be happy and free in proportion as it is virtuous; but the present distinctions, established in society, corrode217 all private, and blast all public virtue.
I have already inveighed218 against the custom of confining girls to their needle, and shutting them out from all political and civil employments; for by thus narrowing their minds they are rendered unfit to fulfil the peculiar duties which nature has assigned them.
Only employed about the little incidents of the day, they necessarily grow up cunning. My very soul has often sickened at observing the sly tricks practised by women to gain some foolish thing on which their silly hearts were set. Not allowed to dispose of money, or call any thing their own, they learn to turn the market penny; or, should a husband offend, by staying from home, or give rise to some emotions of jealousy219 — a new gown, or any pretty bawble, smooths Juno’s angry brow.
But these littlenesses would not degrade their character, if women were led to respect themselves, if political and moral subjects were opened to them; and, I will venture to affirm, that this is the only way to make them properly attentive220 to their domestic duties. — An active mind embraces the whole circle of its duties, and finds time enough for all. It is not, I assert, a bold attempt to emulate221 masculine virtues; it is not the enchantment222 of literary pursuits, or the steady investigation223 of scientific subjects, that leads women astray from duty. No, it is indolence and vanity — the love of pleasure and the love of sway, that will reign224 paramount225 in an empty mind. I say empty emphatically, because the education which women now receive scarcely deserves the name. For the little knowledge that they are led to acquire, during the important years of youth, is merely relative to accomplishments; and accomplishments without a bottom, for unless the understanding be cultivated, superficial and monotonous226 is every grace. Like the charms of a made up face, they only strike the senses in a crowd; but at home, wanting mind, they want variety. The consequence is obvious; in gay scenes of dissipation we meet the artificial mind and face, for those who fly from solitude227 dread228, next to solitude, the domestic circle; not having it in their power to amuse or interest, they feel their own insignificance229, or find nothing to amuse or interest themselves.
Besides, what can be more indelicate than a girl’s coming out in the fashionable world? Which, in other words, is to bring to market a marriageable miss, whose person is taken from one public place to another, richly caparisoned. Yet, mixing in the giddy. circle under restraint, these butterflies long to flutter at large, for the first affection of their souls is their own persons, to which their attention has been called with the most sedulous230 care whilst they were preparing for the period that decides their fate for life. Instead of pursuing this idle routine, sighing for tasteless shew, and heartless state, with what dignity would the youths of both sexes form attachments231 in the schools that I have cursorily232 pointed2 out; in which, as life advanced, dancing, music, and drawing, might be admitted as relaxations, for at these schools young people of fortune ought to remain, more or less, till they were of age. Those, who were designed for particular professions, might attend, three or four mornings in the week, the schools appropriated for their immediate150 instruction.
I only drop these observations at present, as hints; rather, indeed, as an outline of the plan I mean, than a digested one; but I must add, that I highly approve of one regulation mentioned in the pamphlet69 already alluded233 to, that of making the children and youths independent of the masters respecting punishments. They should be tried by their peers, which would be an admirable method of fixing sound principles of justice in the mind, and might have the happiest effect on the temper, which is very early soured or irritated by tyranny, till it becomes peevishly234 cunning, or ferociously235 overbearing.
69 The Bishop of Autun’s.
My imagination darts236 forward with benevolent fervour to greet these amiable237 and respectable groups, in spite of the sneering238 of cold hearts, who are at liberty to utter, with frigid239 self-importance, the damning epithet240 — romantic; the force of which I shall endeavour to blunt by repeating the words of an eloquent241 moralist. —‘I know not whether the allusions242 of a truly humane243 heart, whose zeal renders every thing easy, be not preferable to that rough and repulsing244 reason, which always finds in indifference245 for the public good, the first obstacle to whatever would promote it.’
I know that libertines will also exclaim, that woman would be unsexed by acquiring strength of body and mind, and that beauty, soft bewitching beauty! would no longer adorn246 the daughters of men. I am of a very different opinion, for I think that, on the contrary, we should then see dignified247 beauty, and true grace; to produce which, many powerful physical and moral causes would concur248. — Not relaxed beauty, it is true, or the graces of helplessness; but such as appears to make us respect the human body as a majestic249 pile fit to receive a noble inhabitant, in the relics250 of antiquity251.
I do not forget the popular opinion that the Grecian statues were not modelled after nature. I mean, not according to the proportions of a particular man; but that beautiful limbs and features were selected from various bodies to form an harmonious252 whole. This might, in some degree, be true. The fine ideal picture of an exalted253 imagination might be superiour to the materials which the statuary found in nature, and thus it might with propriety be termed rather the model of mankind than of a man. It was not, however, the mechanical selection of limbs and features; but the ebullition of an heated fancy that burst forth, and the fine senses and enlarged understanding of the artist selected the solid matter, which he drew into this glowing focus.
I observed that it was not mechanical, because a whole was produced — a model of that grand simplicity, of those concurring254 energies, which arrest our attention and command our reverence255. For only insipid lifeless beauty is produced by a servile copy of even beautiful nature. Yet, independent of these observations, I believe that the human form must have been far more beautiful than it is at present, because extreme indolence, barbarous ligatures, and many causes, which forcibly act on it, in our luxurious state of society, did not retard256 its expansion, or render it deformed257. Exercise and cleanliness appear to be not only the surest means of preserving health, but of promoting beauty, the physical causes only considered; yet, this is not sufficient, moral ones must concur, or beauty will be merely of that rustic258 kind which blooms on the innocent, wholesome259, countenances of some country people, whose minds have not been exercised. To render the person perfect, physical and moral beauty ought to be attained at the same time; each lending and receiving force by the combination. Judgment must reside on the brow, affection and fancy beam in the eye, and humanity curve the cheek, or vain is the sparkling of the finest eye or the elegantly turned finish of the fairest features: whilst in every motion that displays the active limbs and well-knit joints260, grace and modesty should appear. But this fair assemblage is not to be brought together by chance; it is the reward of exertions calculated to support each other; for judgment can only be acquired by reflection, affection by the discharge of duties, and humanity by the exercise of compassion261 to every living creature.
Humanity to animals should be particularly inculcated as a part of national education, for it is not at present one of our national virtues. Tenderness for their humble262 dumb domestics, amongst the lower class, is oftener to be found in a savage263 than a civilized264 state. For civilization prevents that intercourse which creates affection in the rude hut, or mud hovel, and leads uncultivated minds who are only depraved by the refinements265 which prevail in the society, where they are trodden under foot by the rich, to domineer over them to revenge the insults that they are obliged to bear from their superiours.
This habitual cruelty is first caught at school, where it is one of the rare sports of the boys to torment the miserable266 brutes that fall in their way. The transition, as they grow up, from barbarity to brutes to domestic tyranny over wives, children, and servants, is very easy. Justice, or even benevolence, will not be a powerful spring of action unless it extend to the whole creation; nay, I believe that it may be delivered as an axiom, that those who can see pain, unmoved, will soon learn to inflict267 it.
The vulgar are swayed by present feelings, and the habits which they have accidentally acquired; but on partial feelings much dependence cannot be placed, though they be just; for, when they are not invigorated by reflection, custom weakens them, till they are scarcely perceptible. The sympathies of our nature are strengthened by pondering cogitations, and deadened by thoughtless use. Macbeth’s heart smote268 him more for one murder, the first, than for a hundred subsequent ones, which were necessary to back it. But, when I used the epithet vulgar, I did not mean to confine my remark to the poor, for partial humanity, founded on present sensations, or whim269, is quite as conspicuous270, if not more so, amongst the rich.
The lady who sheds tears for the bird starved in a snare271, and execrates272 the devils in the shape of men, who goad273 to madness the poor ox, or whip the patient ass80, tottering274 under a burden above its strength, will, nevertheless, keep her coachman and horses whole hours waiting for her, when the sharp frost bites, or the rain beats against the well-closed windows which do not admit a breath of air to tell her how roughly the wind blows without. And she who takes her dogs to bed, and nurses them with a parade of sensibility, when sick, will suffer her babes to grow up crooked275 in a nursery. This illustration of my argument is drawn from a matter of fact. The woman whom I allude to was handsome, reckoned very handsome, by those who do not miss the mind when the face is plump and fair; but her understanding had not been led from female duties by literature, nor her innocence debauched by knowledge. No, she was quite feminine, according to the masculine acceptation of the word; and, so far from loving these spoiled brutes that filled the place which her children ought to have occupied, she only lisped out a pretty mixture of French and English nonsense, to please the men who flocked round her. The wife, mother, and human creature, were all swallowed up by the factitious character which an improper276 education and the selfish vanity of beauty had produced.
I do not like to make a distinction without a difference, and I own that I have been as much disgusted by the fine lady who took her lap-dog to her bosom277 instead of her child; as by the ferocity of a man, who, beating his horse, declared, that he knew as well when he did wrong, as a Christian278.
This brood of folly shews how mistaken they are who, if they allow women to leave their harams, do not cultivate their understandings, in order to plant virtues in their hearts. For had they sense, they might acquire that domestic taste which would lead them to love with reasonable subordination their whole family, from their husband to the house-dog; nor would they ever insult humanity in the person of the most menial servant by paying more attention to the comfort of a brute115, than to that of a fellow-creature.
My observations on national education are obviously hints; but I principally wish to enforce the necessity of educating the sexes together to perfect both, and of making children sleep at home that they may learn to love home; yet to make private support, instead of smothering279, public affections, they should be sent to school to mix with a number of equals, for only by the jostlings of equality can we form a just opinion of ourselves.
To render mankind more virtuous, and happier of course, both sexes must act from the same principle; but how can that be expected when only one is allowed to see the reasonableness of it? To render also the social compact truly equitable280, and in order to spread those enlightening principles, which alone can meliorate the fate of man, women must be allowed to found their virtue on knowledge, which is scarcely possible unless they be educated by the same pursuits as men. For they are now made so inferiour by ignorance and low desires, as not to deserve to be ranked with them; or, by the serpentine281 wrigglings of cunning they mount the tree of knowledge, and only acquire sufficient to lead men astray.
It is plain from the history of all nations, that women cannot be confined to merely domestic pursuits, for they will not fulfil family duties, unless their minds take a wider range, and whilst they are kept in ignorance they become in the same proportion the slaves of pleasure as they are the slaves of man. Nor can they be shut out if great enterprises, though the narrowness of their minds often make them mar84, what they are unable to comprehend.
The libertinism, and even the virtues of superiour men, will always give women, of some description, great power over them; and these weak women, under the influence of childish passions and selfish vanity, will throw a false light over the objects which the very men view with their eyes, who ought to enlighten their judgment. Men of fancy, and those sanguine282 characters who mostly hold the helm of human affairs, in general, relax in the society of women; and surely I need not cite to the most superficial reader of history the numerous examples of vice and oppression which the private intrigues283 of female favourites have produced; not to dwell on the mischief that naturally arises from the blundering interposition of well-meaning folly. For in the transactions of business it is much better to have to deal with a knave284 than a fool, because a knave adheres to some plan; and any plan of reason may be seen through much sooner than a sudden flight of folly. The power which vile187 and foolish women have had over wise men, who possessed285 sensibility, is notorious; I shall only mention one instance.
Who ever drew a more exalted female character than Rousseau? though in the lump he constantly endeavoured to degrade the sex. And why was he thus anxious? Truly to justify286 to himself the affection which weakness and virtue had made him cherish for that fool Theresa. He could not raise her to the common level of her sex; and therefore he laboured to bring woman down to her’s. He found her a convenient humble companion, and pride made him determine to find some superiour virtues in the being whom he chose to live with; but did not her conduct during his life, and after his death, clearly shew how grossly he was mistaken who called her a celestial innocent. Nay, in the bitterness of his heart, he himself laments287, that when his bodily infirmities made him no longer treat her like a woman, she ceased to have an affection for him. And it was very natural that she should, for having so few sentiments in common, when the sexual tie was broken, what was to hold her? To hold her affection whose sensibility was confined to one sex, nay, to one man, it requires sense to turn sensibility into the broad channel of humanity; many women have not mind enough to have an affection for a woman, or a friendship for a man. But the sexual weakness that makes woman depend on man for a subsistence, produces a kind of cattish affection which leads a wife to purr about her husband as she would about any man who fed and caressed288 her.
Men are, however, often gratified by this kind of fondness, which is confined in a beastly manner to themselves; but should they ever become more virtuous, they will wish to converse at their fire-side with a friend, after they cease to play with a mistress.
Besides, understanding is necessary to give variety and interest to sensual enjoyments289, for low, indeed, in the intellectual scale, is the mind that can continue to love when neither virtue nor sense give a human appearance to an animal appetite. But sense will always preponderate175; and if women be not, in general, brought more on a level with men, some superiour woman, like the Greek courtezans, will assemble the men of abilities around them, and draw from their families many citizens, who would have stayed at home had their wives had more sense, or the graces which result from the exercise of the understanding and fancy, the legitimate290 parents of taste. A woman of talents, if she be not absolutely ugly, will always obtain great power, raised by the weakness of her sex; and in proportion as men acquire virtue and delicacy, by the exertion of reason, they will look for both in women, but they can only acquire them in the same way that men do.
In France or Italy, have the women confined themselves to domestic life? though they have not hitherto had a political existence, yet, have they not illicitly291 had great sway? corrupting292 themselves and the men with whose passions they played. In short, in whatever light I view the subject, reason and experience convince me that the only method of leading women to fulfil their peculiar duties, is to free them from all restraint by allowing them to participate in the inherent rights of mankind.
Make them free, and they will quickly become wise and virtuous, as men become more so; for the improvement must be mutual, or the injustice294 which one half of the human race are obliged to submit to, retorting on their oppressors, the virtue of men will be worm-eaten by the insect whom he keeps under his feet.
Let men take their choice, man and woman were made for each other, though not to become one being; and if they will not improve women, they will deprave them!
I speak of the improvement and emancipation295 of the whole sex, for I know that the behaviour of a few women, who, by accident, or following a strong bent296 of nature, have acquired a portion of knowledge superiour to that of the rest of their sex, has often been over-bearing; but there have been instances of women who, attaining297 knowledge, have not discarded modesty, nor have they always pedantically298 appeared to despise the ignorance which they laboured to disperse299 in their own minds. The exclamations300 then which any advice respecting female learning, commonly produces, especially from pretty women, often arise from envy. When they chance to see that even the lustre of their eyes, and the flippant sportiveness of refined coquetry will not always secure them attention, during a whole evening, should a woman of a more cultivated understanding endeavour to give a rational turn to the conversation, the common source of consolation301 is, that such women seldom get husbands. What arts have I not seen silly women use to interrupt by flirtation302, a very significant word to describe such a manoeuvre303, a rational conversation which made the men forget that they were pretty women.
But, allowing what is very natural to man, that the possession of rare abilities is really calculated to excite over-weening pride, disgusting in both men and women — in what a state of inferiority must the female faculties have rusted304 when such a small portion of knowledge as those women attained, who have sneeringly305 been termed learned women, could be singular? — Sufficiently306 so to puff307 up the possessor, and excite envy in her contemporaries, and some of the other sex. Nay, has not a little rationality exposed many women to the severest censure308? I advert162 to well known facts, for I have frequently heard women ridiculed309, and every little weakness exposed, only because they adopted the advice of some medical men, and deviated310 from the beaten track in their mode of treating their infants. I have actually heard this barbarous aversion to innovation carried still further, and a sensible woman stigmatized311 as an unnatural mother, who has thus been wisely solicitous312 to preserve the health of her children, when in the midst of her care she has lost one by some of the casualties of infancy313, which no prudence can ward8 off. Her acquaintance have observed, that this was the consequence of new-fangled notions — the new-fangled notions of ease and cleanliness. And those who pretending to experience, though they have long adhered to prejudices that have, according to the opinion of the most sagacious physicians, thinned the human race, almost rejoiced at the disaster that gave a kind of sanction to prescription314.
Indeed, if it were only on this account, the national education of women is of the utmost consequence, for what a number of human sacrifices are made to that moloch prejudice! And in how many ways are children destroyed by the lasciviousness315 of man? The want of natural affection, in many women, who are drawn from their duty by the admiration316 of men, and the ignorance of others, render the infancy of man a much more perilous317 state than that of brutes; yet men are unwilling318 to place women in situations proper to enable them to acquire sufficient understanding to know how even to nurse their babes.
So forcibly does this truth strike me, that I would rest the whole tendency of my reasoning upon it, for whatever tends to incapacitate the maternal319 character, takes woman out of her sphere.
But it is vain to expect the present race of weak mothers either to take that reasonable care of a child’s body, which is necessary to lay the foundation of a good constitution, supposing that it do not suffer for the sins of its fathers; or, to manage its temper so judiciously320 that the child will not have, as it grows up, to throw off all that its mother, its first instructor321, directly or indirectly taught; and unless the mind have uncommon322 vigour, womanish follies will stick to the character throughout life. The weakness of the mother will be visited on the children! And whilst women are educated to rely on their husbands for judgment, this must ever be the consequence, for there is no improving an understanding by halves, nor can any being act wisely from imitation, because in every circumstance of life there is a kind of individuality, which requires an exertion of judgment to modify general rules. The being who can think justly in one track, will soon extend its intellectual empire; and she who has sufficient judgment to manage her children, will not submit, right or wrong, to her husband, or patiently to the social laws which make a nonentity323 of a wife.
In public schools women, to guard against the errors of ignorance, should be taught the elements of anatomy324 and medicine, not only to enable them to take proper care of their own health, but to make them rational nurses of their infants, parents, and husbands; for the bills of mortality are swelled325 by the blunders of self-willed old women, who give nostrums326 of them own without knowing any thing of the human frame. It is likewise proper only in a domestic view, to make women acquainted with the anatomy of the mind, by allowing the sexes to associate together in every pursuit; and by leading them to observe the progress of the human understanding in the improvement of the sciences and arts; never forgetting the science of morality, or the study of the political history of mankind.
A man has been termed a microcosm; and every family might also be called a state. States, it is true, have mostly been governed by arts that disgrace the character of man; and the want of a just constitution, and equal laws, have so perplexed327 the notions of the worldly wise, that they more than question the reasonableness of contending for the rights of humanity. Thus morality, polluted in the national reservoir, sends off streams of vice to corrupt293 the constituent328 parts of the body politic207; but should more noble, or rather, more just principles regulate the laws, which ought to be the government of society, and not those who execute them, duty might become the rule of private conduct.
Besides, by the exercise of their bodies and minds women would acquire that mental activity so necessary in the maternal character, united with the fortitude329 that distinguishes steadiness of conduct from the obstinate330 perverseness331 of weakness. For it is dangerous to advise the indolent to be steady, because they instantly become rigorous, and to save themselves trouble, punish with severity faults that the patient fortitude of reason might have prevented.
But fortitude presupposes strength of mind; and is strength of mind to be acquired by indolent acquiescence332? by asking advice instead of exerting the judgment? by obeying through fear, instead of practising the forbearance, which we all stand in need of ourselves? — The conclusion which I wish to draw, is obvious; make women rational creatures, and free citizens, and they will quickly become good wives, and mothers; that is — if men do not neglect the duties of husbands and fathers.
Discussing the advantages which a public and private education combined, as I have sketched, might rationally be expected to produce, I have dwelt most on such as are particularly relative to the female world, because I think the female world oppressed; yet the gangrene, which the vices engendered333 by oppression have produced, is not confined to the morbid334 part, but pervades335 society at large: so that when I wish to see my sex become more like moral agents, my heart bounds with the anticipation of the general diffusion336 of that sublime contentment which only morality can diffuse337.
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plow
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| n.犁，耕地，犁过的地；v.犁，费力地前进[英]plough | |
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pointed
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| adj.尖的，直截了当的 | |
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premature
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| adj.比预期时间早的；不成熟的，仓促的 | |
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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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akin
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| adj.同族的，类似的 | |
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jointly
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| ad.联合地，共同地 | |
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vigour
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| （=vigor）n.智力，体力，精力 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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submission
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| n.服从，投降；温顺，谦虚；提出 | |
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languish
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| vi.变得衰弱无力，失去活力，（植物等）凋萎 | |
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prattle
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| n.闲谈；v.（小孩般）天真无邪地说话；发出连续而无意义的声音 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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benevolence
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| n.慈悲，捐助 | |
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ingenuousness
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| n.率直；正直；老实 | |
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attain
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| vt.达到，获得，完成 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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formerly
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| adv.从前，以前 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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gluttons
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| 贪食者( glutton的名词复数 )； 贪图者； 酷爱…的人； 狼獾 | |
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libertinism
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| n.放荡，玩乐，（对宗教事物的）自由思想 | |
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averse
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| adj.厌恶的；反对的，不乐意的 | |
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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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anticipation
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| n.预期，预料，期望 | |
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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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stifle
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| vt.使窒息；闷死；扼杀；抑止，阻止 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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contrive
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| vt.谋划，策划；设法做到；设计，想出 | |
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modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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trudged
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| vt.& vi.跋涉，吃力地走（trudge的过去式与过去分词形式） | |
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feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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parental
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| adj.父母的；父的；母的 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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41
conned
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| adj.被骗了v.指挥操舵( conn的过去式和过去分词 ) | |
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42
recollected
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| adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 ) | |
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43
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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44
usher
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| n.带位员，招待员；vt.引导，护送；vi.做招待，担任引座员 | |
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45
tormented
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| 饱受折磨的 | |
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46
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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47
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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48
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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49
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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50
abject
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| adj.极可怜的，卑屈的 | |
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51
farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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52
forfeiting
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的现在分词 ) | |
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53
elude
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| v.躲避，困惑 | |
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54
vivacity
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| n.快活，活泼，精神充沛 | |
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55
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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56
covert
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| adj.隐藏的；暗地里的 | |
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57
apprehensive
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| adj.担心的，恐惧的，善于领会的 | |
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58
snug
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| adj.温暖舒适的，合身的，安全的；v.使整洁干净，舒适地依靠，紧贴；n.（英）酒吧里的私房 | |
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59
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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60
strenuously
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| adv.奋发地，费力地 | |
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61
Founder
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| n.创始者，缔造者 | |
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62
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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63
alluding
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| 提及，暗指( allude的现在分词 ) | |
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64
sticklers
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| n.坚持…的人( stickler的名词复数 ) | |
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65
zeal
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| n.热心，热情，热忱 | |
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66
rapacious
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| adj.贪婪的，强夺的 | |
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67
superstitious
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| adj.迷信的 | |
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68
venerate
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| v.尊敬，崇敬，崇拜 | |
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69
sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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70
tinkle
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| vi.叮当作响；n.叮当声 | |
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71
elevation
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| n.高度；海拔；高地；上升；提高 | |
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72
atone
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| v.赎罪，补偿 | |
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73
baneful
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| adj.有害的 | |
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74
clergy
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| n.[总称]牧师，神职人员 | |
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75
slovenly
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| adj.懒散的，不整齐的，邋遢的 | |
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76
evade
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| vt.逃避，回避；避开，躲避 | |
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77
habitual
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| adj.习惯性的；通常的，惯常的 | |
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78
mumbled
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| 含糊地说某事，叽咕，咕哝( mumble的过去式和过去分词 ) | |
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79
cant
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| n.斜穿，黑话，猛扔 | |
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80
ass
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| n.驴；傻瓜，蠢笨的人 | |
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81
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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82
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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83
theatrical
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| adj.剧场的，演戏的；做戏似的，做作的 | |
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84
mar
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| vt.破坏，毁坏，弄糟 | |
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85
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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86
presumptuously
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| adv.自以为是地，专横地，冒失地 | |
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87
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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88
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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89
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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90
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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91
droll
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| adj.古怪的，好笑的 | |
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92
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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93
luxurious
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| adj.精美而昂贵的；豪华的 | |
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94
pedantic
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| adj.卖弄学问的；迂腐的 | |
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95
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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96
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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97
rant
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| v.咆哮；怒吼；n.大话；粗野的话 | |
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98
banish
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| vt.放逐，驱逐；消除，排除 | |
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99
mansion
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| n.大厦，大楼；宅第 | |
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100
domesticate
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| vt.驯养；使归化，使专注于家务 | |
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101
domesticated
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| adj.喜欢家庭生活的；（指动物）被驯养了的v.驯化( domesticate的过去式和过去分词 ) | |
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102
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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103
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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104
cringing
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| adj.谄媚，奉承 | |
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105
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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106
diligent
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| adj.勤勉的，勤奋的 | |
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107
pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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108
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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109
patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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110
prudence
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| n.谨慎，精明，节俭 | |
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111
emulation
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| n.竞争；仿效 | |
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112
gentry
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| n.绅士阶级，上层阶级 | |
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113
denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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114
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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115
brute
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| n.野兽，兽性 | |
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116
genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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117
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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118
riotous
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| adj.骚乱的；狂欢的 | |
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119
abortive
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| adj.不成功的，发育不全的 | |
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120
exertion
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| n.尽力，努力 | |
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121
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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122
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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123
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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124
debauch
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| v.使堕落，放纵 | |
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125
forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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126
allude
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| v.提及，暗指 | |
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127
astonishment
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| n.惊奇，惊异 | |
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128
cadences
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| n.（声音的）抑扬顿挫( cadence的名词复数 )；节奏；韵律；调子 | |
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129
graceful
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| adj.优美的，优雅的；得体的 | |
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130
gracefully
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| ad.大大方方地；优美地 | |
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131
frivolous
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| adj.轻薄的；轻率的 | |
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132
impudence
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| n.厚颜无耻；冒失；无礼 | |
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133
grimace
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| v.做鬼脸，面部歪扭 | |
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134
subsist
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| vi.生存，存在，供养 | |
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135
lures
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| 吸引力，魅力（lure的复数形式） | |
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136
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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137
disdained
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| 鄙视( disdain的过去式和过去分词 )； 不屑于做，不愿意做 | |
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138
swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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139
crammed
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|
| adj.塞满的，挤满的；大口地吃；快速贪婪地吃v.把…塞满；填入；临时抱佛脚( cram的过去式) | |
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140
stunted
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| adj.矮小的；发育迟缓的 | |
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141
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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142
pittance
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| n.微薄的薪水，少量 | |
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143
ushers
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| n.引座员( usher的名词复数 )；招待员；门房；助理教员v.引，领，陪同( usher的第三人称单数 ) | |
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144
restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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145
backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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146
braced
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| adj.拉牢的v.支住( brace的过去式和过去分词 )；撑牢；使自己站稳；振作起来 | |
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147
conducive
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| adj.有益的，有助的 | |
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148
vented
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| 表达，发泄（感情，尤指愤怒）( vent的过去式和过去分词 ) | |
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149
gravel
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| n.砂跞；砂砾层；结石 | |
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150
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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151
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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152
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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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
ripened
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| v.成熟，使熟( ripen的过去式和过去分词 ) | |
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155
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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156
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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157
forth
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| adv.向前；向外，往外 | |
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158
benevolent
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| adj.仁慈的，乐善好施的 | |
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159
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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160
unnatural
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| adj.不自然的；反常的 | |
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161
innocence
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| n.无罪；天真；无害 | |
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162
advert
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| vi.注意，留意，言及；n.广告 | |
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163
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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164
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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165
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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166
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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167
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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168
propriety
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| n.正当行为；正当；适当 | |
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169
elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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170
sincerity
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| n.真诚，诚意；真实 | |
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171
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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172
homage
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| n.尊敬，敬意，崇敬 | |
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173
meretricious
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| adj.华而不实的，俗艳的 | |
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174
lustre
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| n.光亮，光泽；荣誉 | |
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175
preponderate
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| v.数目超过；占优势 | |
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176
preponderates
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| v.超过，胜过( preponderate的第三人称单数 ) | |
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177
rouge
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| n.胭脂，口红唇膏；v.(在…上)擦口红 | |
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178
celestial
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| adj.天体的；天上的 | |
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179
suffusion
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| n.充满 | |
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180
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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181
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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182
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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183
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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184
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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185
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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186
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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187
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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188
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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189
respiration
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| n.呼吸作用；一次呼吸；植物光合作用 | |
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190
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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191
sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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192
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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193
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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194
caress
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| vt./n.爱抚，抚摸 | |
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195
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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196
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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197
nourishment
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| n.食物，营养品；营养情况 | |
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198
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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199
attachment
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| n.附属物，附件；依恋；依附 | |
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200
crafty
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| adj.狡猾的，诡诈的 | |
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201
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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202
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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203
warfare
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| n.战争(状态)；斗争；冲突 | |
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204
subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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205
wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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206
frustrate
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| v.使失望；使沮丧；使厌烦 | |
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207
politic
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| adj.有智虑的；精明的；v.从政 | |
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208
indirectly
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| adv.间接地，不直接了当地 | |
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209
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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210
illicit
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| adj.非法的，禁止的，不正当的 | |
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211
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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212
negligence
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| n.疏忽，玩忽，粗心大意 | |
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213
bishop
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| n.主教，（国际象棋）象 | |
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214
relaxations
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| n.消遣( relaxation的名词复数 )；松懈；松弛；放松 | |
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215
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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216
coxcomb
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| n.花花公子 | |
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217
corrode
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| v.使腐蚀，侵蚀，破害；v.腐蚀，被侵蚀 | |
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218
inveighed
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| v.猛烈抨击，痛骂，谩骂( inveigh的过去式和过去分词 ) | |
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219
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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220
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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221
emulate
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| v.努力赶上或超越，与…竞争；效仿 | |
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222
enchantment
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| n.迷惑，妖术，魅力 | |
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223
investigation
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| n.调查，调查研究 | |
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224
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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225
paramount
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| a.最重要的，最高权力的 | |
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226
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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227
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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228
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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229
insignificance
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| n.不重要；无价值；无意义 | |
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230
sedulous
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| adj.勤勉的，努力的 | |
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231
attachments
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| n.（用电子邮件发送的）附件( attachment的名词复数 )；附着；连接；附属物 | |
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232
cursorily
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| adv.粗糙地，疏忽地，马虎地 | |
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233
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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234
peevishly
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| adv．暴躁地 | |
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235
ferociously
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| 野蛮地，残忍地 | |
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236
darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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237
amiable
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|
| adj.和蔼可亲的，友善的，亲切的 | |
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238
sneering
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| 嘲笑的，轻蔑的 | |
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239
frigid
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| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
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240
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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241
eloquent
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|
| adj.雄辩的，口才流利的；明白显示出的 | |
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242
allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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243
humane
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|
| adj.人道的，富有同情心的 | |
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244
repulsing
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| v.击退( repulse的现在分词 )；驳斥；拒绝 | |
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245
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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246
adorn
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| vt.使美化，装饰 | |
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247
dignified
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| a.可敬的，高贵的 | |
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248
concur
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| v.同意，意见一致，互助，同时发生 | |
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249
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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250
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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251
antiquity
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| n.古老；高龄；古物，古迹 | |
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252
harmonious
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|
| adj.和睦的，调和的，和谐的，协调的 | |
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253
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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254
concurring
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| 同时发生的，并发的 | |
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255
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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256
retard
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| n.阻止，延迟；vt.妨碍，延迟，使减速 | |
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257
deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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258
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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259
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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260
joints
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| 接头( joint的名词复数 )； 关节； 公共场所（尤指价格低廉的饮食和娱乐场所） （非正式）； 一块烤肉 （英式英语） | |
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261
compassion
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| n.同情，怜悯 | |
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262
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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263
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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264
civilized
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| a.有教养的，文雅的 | |
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265
refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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266
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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267
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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268
smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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269
whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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270
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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271
snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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272
execrates
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| v.憎恶( execrate的第三人称单数 )；厌恶；诅咒；咒骂 | |
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273
goad
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| n.刺棒，刺痛物；激励；vt.激励，刺激 | |
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274
tottering
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| adj.蹒跚的，动摇的v.走得或动得不稳( totter的现在分词 )；踉跄；蹒跚；摇摇欲坠 | |
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275
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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276
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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277
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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278
Christian
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| adj.基督教徒的；n.基督教徒 | |
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279
smothering
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| （使）窒息， （使）透不过气( smother的现在分词 )； 覆盖； 忍住； 抑制 | |
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280
equitable
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|
| adj.公平的；公正的 | |
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281
serpentine
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|
| adj.蜿蜒的，弯曲的 | |
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282
sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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283
intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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284
knave
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| n.流氓；（纸牌中的）杰克 | |
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285
possessed
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| adj.疯狂的；拥有的，占有的 | |
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286
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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287
laments
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| n.悲恸，哀歌，挽歌( lament的名词复数 )v.（为…）哀悼，痛哭，悲伤( lament的第三人称单数 ) | |
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288
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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289
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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290
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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291
illicitly
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| 违法地，不正地 | |
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292
corrupting
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| （使）败坏( corrupt的现在分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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293
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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294
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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295
emancipation
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| n.（从束缚、支配下）解放 | |
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296
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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297
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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298
pedantically
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299
disperse
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| vi.使分散；使消失；vt.分散；驱散 | |
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300
exclamations
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| n.呼喊( exclamation的名词复数 )；感叹；感叹语；感叹词 | |
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301
consolation
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| n.安慰，慰问 | |
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302
flirtation
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| n.调情，调戏，挑逗 | |
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303
manoeuvre
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| n.策略，调动；v.用策略，调动 | |
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304
rusted
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| v.（使）生锈( rust的过去式和过去分词 ) | |
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305
sneeringly
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| 嘲笑地，轻蔑地 | |
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306
sufficiently
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| adv.足够地，充分地 | |
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307
puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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308
censure
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| v./n.责备；非难；责难 | |
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309
ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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310
deviated
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| v.偏离，越轨( deviate的过去式和过去分词 ) | |
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311
stigmatized
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| v.使受耻辱，指责，污辱( stigmatize的过去式和过去分词 ) | |
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312
solicitous
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| adj.热切的，挂念的 | |
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313
infancy
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| n.婴儿期；幼年期；初期 | |
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314
prescription
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| n.处方，开药；指示，规定 | |
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315
lasciviousness
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316
admiration
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| n.钦佩，赞美，羡慕 | |
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317
perilous
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| adj.危险的，冒险的 | |
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318
unwilling
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| adj.不情愿的 | |
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319
maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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320
judiciously
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| adv.明断地，明智而审慎地 | |
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321
instructor
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| n.指导者，教员，教练 | |
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322
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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323
nonentity
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| n.无足轻重的人 | |
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324
anatomy
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| n.解剖学，解剖；功能，结构，组织 | |
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325
swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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326
nostrums
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| n.骗人的疗法，有专利权的药品( nostrum的名词复数 )；妙策 | |
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327
perplexed
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| adj.不知所措的 | |
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328
constituent
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| n.选民；成分，组分；adj.组成的，构成的 | |
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329
fortitude
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| n.坚忍不拔；刚毅 | |
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330
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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331
perverseness
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| n. 乖张, 倔强, 顽固 | |
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332
acquiescence
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| n.默许；顺从 | |
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333
engendered
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| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
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334
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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335
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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336
diffusion
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| n.流布；普及；散漫 | |
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337
diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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