There are many follies2, in some degree, peculiar3 to women: sins against reason of commission as well as of omission4; but all flowing from ignorance or prejudice, I shall only point out such as appear to be particularly injurious to their moral character. And in animadverting on them, I wish especially to prove, that the weakness of mind and body, which men have endeavoured, impelled5 by various motives7, to perpetuate8, prevents their discharging the peculiar duty of their sex: for when weakness of body will not permit them to suckle their children, and weakness of mind makes them spoil their tempers — is woman in a natural state?
§9; I.
One glaring instance of the weakness which proceeds from ignorance, first claims attention, and calls for severe reproof10.
In this metropolis11 a number of lurking13 leeches14 infamously15 gain a subsistence by practising on the credulity of women, pretending to cast nativities, to use the technical phrase; and many females who, proud of their rank and fortune, look down on the vulgar with sovereign contempt, shew by this credulity, that the distinction is arbitrary, and that they have not sufficiently18 cultivated their minds to rise above vulgar prejudices. Women, because they have not been led to consider the knowledge of their duty as the one thing necessary to know, or, to live in the present moment by the discharge of it, are very anxious to peep into futurity, to learn what they have to expect to render life interesting, and to break the vacuum of ignorance.
I must be allowed to expostulate seriously with the ladies who follow these idle inventions; for ladies, mistresses of families, are not ashamed to drive in their own carriages to the door of the cunning man.70 And if any of them should peruse19 this work, I entreat20 them to answer to their own hearts the following questions, not forgetting that they are in the presence of God.
70 I once lived in the neighbourhood of one of these men, a handsome man, and saw with surprise and indignation, women, whose appearance and attendance bespoke21 that rank in which females are supposed to receive a superiour education, flock to his door.
Do you believe that there is but one God, and that he is powerful, wise, and good?
Do you believe that all things were created by him, and that all beings are dependent on him?
Do you rely on his wisdom, so conspicuous23 in his works, and in your own frame, and are you convinced that he has ordered all things which do not come under the cognizance of your senses, in the same perfect harmony, to fulfil his designs?
Do you acknowledge that the power of looking into futurity, and seeing things that are not, as if they were, is an attribute of the Creator? And should he, by an impression on the minds of his creatures, think fit to impart to them some event hid in the shades of time yet unborn, to whom would the secret be revealed by immediate24 inspiration? The opinion of ages will answer this question — to reverend old men, to people distinguished25 for eminent26 piety27.
The oracles29 of old were thus delivered by priests dedicated30 to the service of the God who was supposed to inspire them. The glare of worldly pomp which surrounded these impostors, and the respect paid to them by artful politicians, who knew how to avail themselves of this useful engine to bend the necks of the strong under the dominion32 of the cunning, spread a sacred mysterious veil of sanctity over their lies and abominations. Impressed by such solemn devotional parade, a Greek, or Roman lady might be excused, if she inquired of the oracle28, when she was anxious to pry33 into futurity, or inquire about some dubious34 event: and her inquiries35, however contrary to reason, could not be reckoned impious. — But, can the professors of Christianity ward38 off that imputation39? Can a Christian37 suppose that the favourites of the most High, the highly favoured, would be obliged to lurk12 in disguise, and practise the most dishonest tricks to cheat silly women out of the money — which the poor cry for in vain?
Say not that such questions are an insult to common sense — for it is your own conduct, O ye foolish women! which throws an odium on your sex! And these reflections should make you shudder40 at your thoughtlessness, and irrational41 devotion. — For I do not suppose that all of you laid aside your religion, such as it is, when you entered those mysterious dwellings42. Yet, as I have throughout supposed myself talking to ignorant women, for ignorant ye are in the most emphatical sense of the word, it would be absurd to reason with you on the egregious43 folly of desiring to know what the Supreme44 Wisdom has concealed45.
Probably you would not understand me, were I to attempt to shew you that it would be absolutely inconsistent with the grand purpose of life, that of rendering47 human creatures wise and virtuous48: and that, were it sanctioned by God, it would disturb the order established in creation; and if it be not sanctioned by God, do you expect to hear truth? Can events be foretold49, events which have not yet assumed a body to become subject to mortal inspection51, can they be foreseen by a vicious worldling, who pampers52 his appetites by preying53 on the foolish ones?
Perhaps, however, you devoutly55 believe in the devil, and imagine, to shift the question, that he may assist his votaries56; but, if really respecting the power of such a being, an enemy to goodness and to God, can you go to church after having been under such an obligation to him?
From these delusions57 to those still more fashionable deceptions58, practised by the whole tribe of magnetisers, the transition is very natural. With respect to them, it is equally proper to ask women a few questions.
Do you know any thing of the construction of the human frame? If not, it is proper that you should be told what every child ought to know, that when its admirable oeconomy has been disturbed by intemperance59 or indolence, I speak not of violent disorders60, but of chronical diseases, it must be brought into a healthy state again, by slow degrees, and if the functions of life have not been materially injured, regimen, another word for temperance, air, exercise, and a few medicines, prescribed by persons who have studied the human body, are the only human means, yet discovered, of recovering that inestimable blessing61 health, that will bear investigation62.
Do you then believe that these magnetisers, who, by hocus pocus tricks, pretend to work a miracle, are delegated by God, or assisted by the solver of all these kind of difficulties — the devil?
Do they, when they put to flight, as it is said, disorders that have baffled the powers of medicine, work in conformity63 to the light of reason? or, do they effect these wonderful cures by supernatural aid?
By a communication, an adept64 may answer, with the world of spirits. A noble privilege, it must be allowed. Some of the ancients mention familiar daemons, who guarded them from danger by kindly66 intimating, we cannot guess in what manner, when any danger was nigh; or, pointed67 out what they ought to undertake. Yet the men who laid claim to this privilege, out of the order of nature, insisted that it was the reward, or consequence, of superiour temperance and piety. But the present workers of wonders are not raised above their fellows by superiour temperance or sanctity. They do not cure for the love of God, but money. These are the priests of quackery68, though it is true they have not the convenient expedient69 of selling masses for souls in purgatory70, or churches where they can display crutches71, and models of limbs made sound by a touch or a word.
I am not conversant72 with the technical terms, or initiated73 into the arcana, therefore, I may speak improperly74; but it is clear that men who will not conform to the law of reason, and earn a subsistence in an honest way, by degrees, are very fortunate in becoming acquainted with such obliging spirits. We cannot, indeed, give them credit for either great sagacity or goodness, else they would have chosen more noble instruments, when they wished to shew themselves the benevolent75 friends of man.
It is, however, little short of blasphemy76 to pretend to such powers!
From the whole tenour of the dispensations of Providence77, it appears evident to sober reason, that certain vices78 produce certain effects; and can any one so grossly insult the wisdom of God, as to suppose that a miracle will be allowed to disturb his general laws, to restore to health the intemperate79 and vicious, merely to enable them to pursue the same course with impunity80? Be whole, and sin no more, said Jesus. And, are greater miracles to be performed by those who do not follow his footsteps, who healed the body to reach the mind?
The mentioning of the name of Christ, after such vile65 impostors, may displease81 some of my readers — I respect their warmth; but let them not forget that the followers82 of these delusions bear his name, and profess36 to be the disciples83 of him, who said, by their works we should know who were the children of God or the servants of sin. I allow that it is easier to touch the body of a saint, or to be magnetised, than to restrain our appetites or govern our passions; but health of body or mind can only be recovered by these means, or we make the Supreme Judge partial and revengeful.
Is he a man that he should change, or punish out of resentment84? He — the common father, wounds but to heal, says reason, and our irregularities producing certain consequences, we are forcibly shewn the nature of vice31; that thus learning to know good from evil, by experience, we may hate one and love the other, in proportion to the wisdom which we attain85. The poison contains the antidote86; and we either reform our evil habits and cease to sin against our own bodies, to use the forcible language of scripture87, or a premature88 death, the punishment of sin, snaps the thread of life.
Here an awful stop is put to our inquiries. — But, why should I conceal46 my sentiments? Considering the attributes of God, I believe that whatever punishment may follow, will tend, like the anguish89 of disease, to shew the malignity90 of vice, for the purpose of reformation. Positive punishment appears so contrary to the nature of God, discoverable in all his works, and in our own reason, that I could sooner believe that the Deity91 paid no attention to the conduct of men, than that he punished without the benevolent design of reforming.
To suppose only that an all-wise and powerful Being, as good as he is great, should create a being foreseeing, that after fifty or sixty years of feverish92 existence, it would be plunged93 into never ending woe94 — is blasphemy. On what will the worm feed that is never to die? On folly, on ignorance, say ye — I should blush indignantly at drawing the natural conclusion could I insert it, and wish to withdraw myself from the wing of my God! On such a supposition, I speak with reverence95, he would be a consuming fire. We should wish, though vainly, to fly from his presence when fear absorbed love, and darkness involved all his counsels!
I know that many devout54 people boast of submitting to the Will of God blindly, as to an arbitrary sceptre or rod, on the same principle as the Indians worship the devil. In other words, like people in the common concerns of life, they do homage96 to power, and cringe under the foot that can crush them. Rational religion, on the contrary, is a submission97 to the will of a being so perfectly98 wise, that all he wills must be directed by the proper motive6 — must be reasonable.
And, if thus we respect God, can we give credit to the mysterious insinuations, which insult his laws? can we believe, though it should stare us in the face, that he would work a miracle to authorize99 confusion by sanctioning an error? Yet we must either allow these impious conclusions, or treat with contempt every promise to restore health to a diseased body by supernatural means, or to foretell100 the incidents that can only be foreseen by God.
§ II.
Another instance of that feminine weakness of character, often produced by a confined education, is a romantic twist of the mind, which has been very properly termed sentimental101.
Women subjected by ignorance to their sensations, and only taught to look for happiness in love, refine on sensual feelings, and adopt metaphysical notions respecting that passion, which lead them shamefully102 to neglect the duties of life, and frequently in the midst of these sublime103 refinements104 they plump into actual vice.
These are the women who are amused by the reveries of the stupid novelists, who, knowing little of human nature, work up stale tales, and describe meretricious105 scenes, all retailed106 in a sentimental jargon107, which equally tend to corrupt108 the taste, and draw the heart aside from its daily duties. I do not mention the understanding, because never having been exercised, its slumbering109 energies rest inactive, like the lurking particles of fire which are supposed universally to pervade110 matter.
Females, in fact, denied all political privileges, and not allowed, as married women, excepting in criminal cases, a civil existence, have their attention naturally drawn111 from the interest of the whole community to that of the minute parts, though the private duty of any member of society must be very imperfectly performed when not connected with the general good. The mighty112 business of female life is to please, and restrained from entering into more important concerns by political and civil oppression, sentiments become events, and reflection deepens what it should, and would have effaced113, if the understanding had been allowed to take a wider range.
But, confined to trifling114 employments, they naturally imbibe115 opinions which the only kind of reading calculated to interest an innocent frivolous116 mind, inspires. Unable to grasp any thing great, is it surprising that they find the reading of history a very dry task, and disquisitions addressed to the understanding intolerably tedious, and almost unintelligible117? Thus are they necessarily dependent on the novelist for amusement. Yet, when I exclaim against novels, I mean when contrasted with those works which exercise the understanding and regulate the imagination. — For any kind of reading I think better than leaving a blank still a blank, because the mind must receive a degree of enlargement and obtain a little strength by a slight exertion118 of its thinking powers; besides, even the productions that are only addressed to the imagination, raise the reader a little above the gross gratification of appetites, to which the mind has not given a shade of delicacy119.
This observation is the result of experience; for I have known several notable women, and one in particular, who was a very good woman — as good as such a narrow mind would allow her to be, who took care that her daughters (three in number) should never see a novel. As she was a woman of fortune and fashion, they had various masters to attend them, and a sort of menial governess to watch their footsteps. From their masters they learned how tables, chairs, &c. were called in French and Italian; but as the few books thrown in their way were far above their capacities, or devotional, they neither acquired ideas nor sentiments, and passed their time, when not compelled to repeat words, in dressing120, quarrelling with each other, or conversing121 with their maids by stealth, till they were brought into company as marriageable.
Their mother, a widow, was busy in the mean time in keeping up her connections, as she termed a numerous acquaintance, lest her girls should want a proper introduction into the great world. And these young ladies, with minds vulgar in every sense of the word, and spoiled tempers, entered life puffed122 up with notions of their own consequence, and looking down with contempt on those who could not vie with them in dress and parade.
With respect to love, nature, or their nurses, had taken care to teach them the physical meaning of the word; and, as they had few topics of conversation, and fewer refinements of sentiment, they expressed their gross wishes not in very delicate phrases, when they spoke22 freely, talking of matrimony.
Could these girls have been injured by the perusal123 of novels? I almost forgot a shade in the character of one of them; she affected124 a simplicity125 bordering on folly, and with a simper would utter the most immodest remarks and questions, the full meaning of which she had learned whilst secluded126 from the world, and afraid to speak in her mother’s presence, who governed with a high hand: they were all educated, as she prided herself, in a most exemplary, manner; and read their chapters and psalms127 before breakfast, never touching128 a silly novel.
This is only one instance; but I recollect129 many other women who, not led by degrees to proper studies, and not permitted to choose for themselves, have indeed been overgrown children; or have obtained, by mixing in the world, a little of what is termed common sense: that is, a distinct manner of seeing common occurrences, as they stand detached: but what deserves the name of intellect, the power of gaining general or abstract ideas, or even intermediate ones, was out of the question. Their minds were quiescent130, and when they were not roused by sensible objects and employments of that kind, they were low-spirited, would cry, or go to sleep.
When, therefore, I advise my sex not to read such flimsy works, it is to induce them to read something superiour; for I coincide in opinion with a sagacious man, who, having a daughter and niece under his care, pursued a very different plan with each.
The niece, who had considerable abilities, had, before she was left to his guardianship132, been indulged in desultory133 reading. Her he endeavoured to lead, and did lead to history and moral essays; but his daughter, whom a fond weak mother had indulged, and who consequently was averse134 to every thing like application, he allowed to read novels: and used to justify135 his conduct by saying, that if she ever attained136 a relish137 for reading them, he should have some foundation to work upon; and that erroneous opinions were better than none at all.
In fact the female mind has been so totally neglected, that knowledge was only to be acquired from this muddy source, till from reading novels some women of superiour talents learned to despise them.
The best method, I believe, that can be adopted to correct a fondness for novels is to ridicule138 them: not indiscriminately, for then it would have little effect; but, if a judicious139 person, with some turn for humour, would read several to a young girl, and point out both by tones, and apt comparisons with pathetic incidents and heroic characters in history, how foolishly and ridiculously they caricatured human nature, just opinions might be substituted instead of romantic sentiments.
In one respect, however, the majority of both sexes resemble, and equally shew a want of taste and modesty140. Ignorant women, forced to be chaste141 to preserve their reputation, allow their imagination to revel142 in the unnatural143 and meretricious scenes sketched144 by the novel writers of the day, slighting as insipid145 the sober dignity and matron graces of history,71 whilst men carry the same vitiated taste into life, and fly for amusement to the wanton, from the unsophisticated charms of virtue146, and the grave respectability of sense.
71 I am not now alluding147 to that superiority of mind which leads to the creation of ideal beauty, when he, surveyed with a penetrating148 eye, appears a tragicomedy, in which little can be seen to satisfy the heart without the help of fancy.
Besides, the reading of novels makes women, and particularly ladies of fashion, very fond of using strong expressions and superlatives in conversation; and, though the dissipated artificial life which they lead prevents their cherishing any strong legitimate149 passion, the language of passion in affected tones slips for ever from their glib150 tongues, and every trifle produces those phosphoric bursts which only mimick in the dark the flame of passion.
§ III.
Ignorance and the mistaken cunning that nature sharpens in weak heads as a principle of self-preservation151, render women very fond of dress, and produce all the vanity which such a fondness may naturally be expected to generate, to the exclusion152 of emulation153 and magnanimity.
I agree with Rousseau that the physical part of the art of pleasing consists in ornaments154, and for that very reason I should guard girls against the contagious155 fondness for dress so common to weak women, that they may not rest in the physical part. Yet, weak are the women who imagine that they can long please without the aid of the mind, or, in other words, without the moral art of pleasing. But the moral art, if it be not a profanation156 to use the word art, when alluding to the grace which is an effect of virtue, and not the motive of action, is never to be found with ignorance; the sportiveness of innocence157, so pleasing to refined libertines159 of both sexes, is widely different in its essence from this superiour gracefulness160.
A strong inclination161 for external ornaments ever appears in barbarous states, only the men not the women adorn162 themselves; for where women are allowed to be so far on a level with men, society has advanced, at least, one step in civilization.
The attention to dress, therefore, which has been thought a sexual propensity163, I think natural to mankind. But I ought to express myself with more precision. When the mind is not sufficiently opened to take pleasure in reflection, the body will be adorned164 with sedulous165 care; and ambition will appear in tattooing166 or painting it.
So far is this first inclination carried, that even the hellish yoke167 of slavery cannot stifle168 the savage169 desire of admiration170 which the black heroes inherit from both their parents, for all the hardly earned savings171 of a slave are commonly expended172 in a little tawdry finery. And I have seldom known a good male or female servant that was not particularly fond of dress. Their clothes were their riches; and, I argue from analogy, that the fondness for dress, so extravagant173 in females, arises from the same cause — want of cultivation174 of mind. When men meet they converse175 about business, politics, or literature; but, says Swift, ‘how naturally do women apply their hands to each others lappets and ruffles176.’ And very natural is it — for they have not any business to interest them, have not a taste for literature, and they find politics dry, because they have not acquired a love for mankind by turning their thoughts to the grand pursuits that exalt177 the human race, and promote general happiness.
Besides, various are the paths to power and fame which by accident or choice men pursue, and though they jostle against each other, for men of the same profession are seldom friends, yet there is a much greater number of their fellow-creatures with whom they never clash. But women are very differently situated178 with respect to each other — for they are all rivals.
Before marriage it is their business to please men; and after, with a few exceptions, they follow the same scent131 with all the persevering179 pertinacity180 of instinct. Even virtuous women never forget their sex in company, for they are for ever trying to make themselves agreeable. A female beauty, and a male wit, appear to be equally anxious to draw the attention of the company to themselves; and the animosity of contemporary wits is proverbial.
Is it then surprising that when the sole ambition of woman centres in beauty, and interest gives vanity additional force, perpetual rivalships should ensue? They are all running the same race, and would rise above the virtue of mortals, if they did not view each other with a suspicious and even envious181 eye.
An immoderate fondness for dress, for pleasure, and for sway, are the passions of savages182; the passions that occupy those uncivilized beings who have not yet extended the dominion of the mind, or even learned to think with the energy necessary to concatenate184 that abstract train of thought which produces principles. And that women from their education and the present state of civilized183 life, are in the same condition, cannot, I think, be controverted185. To laugh at them then, or satirize186 the follies of a being who is never to be allowed to act freely from the light of her own reason, is as absurd as cruel; for, that they who are taught blindly to obey authority, will endeavour cunningly to elude187 it, is most natural and certain.
Yet let it be proved that they ought to obey man implicitly188, and I shall immediately agree that it is woman’s duty to cultivate a fondness for dress, in order to please, and a propensity to cunning for her own preservation.
The virtues189, however, which are supported by ignorance must ever be wavering — the house built on sand could not endure a storm. It is almost unnecessary to draw the inference. — If women are to be made virtuous by authority, which is a contradiction in terms, let them be immured190 in seraglios and watched with a jealous eye. — Fear not that the iron will enter into their souls — for the souls that can bear such treatment are made of yielding materials, just animated191 enough to give life to the body.
‘Matter too soft a lasting192 mark to bear,
‘And best distinguish’d by black, brown, or fair.’
The most cruel wounds will of course soon heal, and they may still people the world, and dress to please man — all the purposes which certain celebrated193 writers have allowed that they were created to fulfil.
§ IV.
Women are supposed to possess more sensibility, and even humanity, than men, and their strong attachments195 and instantaneous emotions of compassion196 are given as proofs; but the clinging affection of ignorance has seldom any thing noble in it, and may mostly be resolved into selfishness, as well as the affection of children and brutes197. I have known many weak women whose sensibility was entirely198 engrossed199 by their husbands; and as for their humanity, it was very faint indeed, or rather it was only a transient emotion of compassion. Humanity does not consist ‘in a squeamish ear,’ says an eminent orator200. ‘It belongs to the mind as well as the nerves.’
But this kind of exclusive affection, though it degrades the individual, should not be brought forward as a proof of the inferiority of the sex, because it is the natural consequence of confined views: for even women of superior sense, having their attention turned to little employments, and private plans, rarely rise to heroism201, unless when spurred on by love! and love, as an heroic passion, like genius, appears but once in an age. I therefore agree with the moralist who asserts, ‘that women have seldom so much generosity202 as men;’ and that their narrow affections, to which justice and humanity are often sacrificed, render the sex apparently203 inferior, especially, as they are commonly inspired by men; but I contend that the heart would expand as the understanding gained strength, if women were not depressed204 from their cradles.
I know that a little sensibility, and great weakness, will produce a strong sexual attachment194, and that reason must cement friendship; consequently, I allow that more friendship is to be found in the male than the female world, and that men have a higher sense of justice. The exclusive affections of women seem indeed to resemble Cato’s most unjust love for his country. He wished to crush Carthage, not to save Rome, but to promote its vain-glory; and, in general, it is to similar principles that humanity is sacrificed, for genuine duties support each other.
Besides, how can women be just or generous, when they are the slaves of injustice205?
§ V.
As the rearing of children, that is, the laying a foundation of sound health both of body and mind in the rising generation, has justly been insisted on as the peculiar destination of woman, the ignorance that incapacitates them must be contrary to the order of things. And I contend that their minds can take in much more, and ought to do so, or they will never become sensible mothers. Many men attend to the breeding of horses, and overlook the management of the stable, who would, strange want of sense and feeling! think themselves degraded by paying any attention to the nursery; yet, how many children are absolutely murdered by the ignorance of women! But when they escape, and are destroyed neither by unnatural negligence206 nor blind fondness, how few are managed properly with respect to the infant mind! So that to break the spirit, allowed to become vicious at home, a child is sent to school; and the methods taken there, which must be taken to keep a number of children in order, scatter207 the seeds of almost every vice in the soil thus forcibly torn up.
I have sometimes compared the struggles of these poor children, who ought never to have felt restraint, nor would, had they been always held in with an even hand, to the despairing plunges208 of a spirited filly, which I have seen breaking on a strand209: its feet sinking deeper and deeper in the sand every time it endeavoured to throw its rider, till at last it sullenly210 submitted.
I have always found horses, animals I am attached to, very tractable211 when treated with humanity and steadiness, so that I doubt whether the violent methods taken to break them, do not essentially212 injure them; I am, however, certain that a child should never be thus forcibly tamed after it has injudiciously been allowed to run wild; for every violation213 of justice and reason, in the treatment of children, weakens their reason. And, so early do they catch a character, that the base of the moral character, experience leads me to infer, is fixed214 before their seventh year, the period during which women are allowed the sole management of children. Afterwards it too often happens that half the business of education is to correct, and very imperfectly is it done, if done hastily, the faults, which they would never have acquired if their mothers had had more understanding.
One striking instance of the folly of women must not be omitted. — The manner in which they treat servants in the presence of children, permitting them to suppose that they ought to wait on them, and bear their humours. A child should always be made to receive assistance from a man or woman as a favour; and, as the first lesson of independence, they should practically be taught, by the example of their mother, not to require that personal attendance, which it is an insult to humanity to require, when in health; and instead of being led to assume airs of consequence, a sense of their own weakness should first make them feel the natural equality of man. Yet, how frequently have I indignantly heard servants imperiously called to put children to bed, and sent away again and again, because master or miss hung about mamma, to stay a little longer. Thus made slavishly to attend the little idol215, all those most disgusting humours were exhibited which characterize a spoiled child.
In short, speaking of the majority of mothers, they leave their children entirely to the care of servants; or, because they are their children, treat them as if they were little demi-gods, though I have always observed, that the women who thus idolize their children, seldom shew common humanity to servants, or feel the least tenderness for any children but their own.
It is, however, these exclusive affections, and an individual manner of seeing things, produced by ignorance, which keep women for ever at a stand, with respect to improvement, and make many of them dedicate their lives to their children only to weaken their bodies and spoil their tempers, frustrating216 also any plan of education that a more rational father may adopt; for unless a mother concur217, the father who restrains will ever be considered as a tyrant218.
But, fulfilling the duties of a mother, a woman with a sound constitution, may still keep her person scrupulously219 neat, and assist to maintain her family, if necessary, or by reading and conversations with both sexes, indiscriminately, improve her mind. For nature has so wisely ordered things, that did women suckle their children, they would preserve their own health, and there would be such an interval220 between the birth of each child, that we should seldom see a houseful of babes. And did they pursue a plan of conduct, and not waste their time in following the fashionable vagaries221 of dress, the management of their household and children need not shut them out from literature, or prevent their attaching themselves to a science, with that steady eye which strengthens the mind, or practising one of the fine arts that cultivate the taste.
But, visiting to display finery, card-playing, and balls, not to mention the idle bustle222 of morning trifling, draw women from their duty to render them insignificant223, to render them pleasing, according to the present acceptation of the word, to every man, but their husband. For a round of pleasures in which the affections are not exercised, cannot be said to improve the understanding, though it be erroneously called seeing the world; yet the heart is rendered cold and averse to duty, by such a senseless intercourse224, which becomes necessary from habit even when it has ceased to amuse.
But, we shall not see women affectionate till more equality be established in society, till ranks are confounded and women freed, neither shall we see that dignified225 domestic happiness, the simple grandeur226 of which cannot be relished227 by ignorant or vitiated minds; nor will the important task of education ever be properly begun till the person of a woman is no longer preferred to her mind. For it would be as wise to expect corn from tares228, or figs229 from thistles, as that a foolish ignorant woman should be a good mother.
§ VI.
It is not necessary to inform the sagacious reader, now I enter on my concluding reflections, that the discussion of this subject merely consists in opening a few simple principles, and clearing away the rubbish which obscured them. But, as all readers are not sagacious, I must be allowed to add some explanatory remarks to bring the subject home to reason — to that sluggish230 reason, which supinely takes opinions on trust, and obstinately231 supports them to spare itself the labour of thinking.
Moralists have unanimously agreed, that unless virtue be nursed by liberty, it will never attain due strength — and what they say of man I extend to mankind, insisting that in all cases morals must be fixed on immutable232 principles; and, that the being cannot be termed rational or virtuous, who obeys any authority, but that of reason.
To render women truly useful members of society, I argue that they should be led, by having their understandings cultivated on a large scale, to acquire a rational affection for their country, founded on knowledge, because it is obvious that we are little interested about what we do not understand. And to render this general knowledge of due importance, I have endeavoured to shew that private duties are never properly fulfilled unless the understanding enlarges the heart; and that public virtue is only an aggregate233 of private. But, the distinctions established in society undermine both, by beating out the solid gold of virtue, till it becomes only the tinsel-covering of vice; for whilst wealth renders a man more respectable than virtue, wealth will be sought before virtue; and, whilst women’s persons are caressed234, when a childish simper shews an absence of mind — the mind will lie fallow. Yet, true voluptuousness235 must proceed from the mind — for what can equal the sensations produced by mutual236 affection, supported by mutual respect? What are the cold, or feverish caresses237 of appetite, but sin embracing death, compared with the modest overflowings of a pure heart and exalted238 imagination? Yes, let me tell the libertine158 of fancy when he despises understanding in woman — that the mind, which he disregards, gives life to the enthusiastic affection from which rapture239, short-lived as it is, alone can flow! And, that, without virtue, a sexual attachment must expire, like a tallow candle in the socket240, creating intolerable disgust. To prove this, I need only observe, that men who have wasted great part of their lives with women, and with whom they have sought for pleasure with eager thirst, entertain the meanest opinion of the sex. — Virtue, true refiner of joy! — if foolish men were to fright thee from earth, in order to give loose to all their appetites without a check — some sensual wight of taste would scale the heavens to invite thee back, to give a zest241 to pleasure!
That women at present are by ignorance rendered foolish or vicious, is, I think, not to be disputed; and, that the most salutary effects tending to improve mankind might be expected from a REVOLUTION in female manners, appears, at least, with a face of probability, to rise out of the observation. For as marriage has been termed the parent of those endearing charities which draw man from the brutal242 herd243, the corrupting244 intercourse that wealth, idleness, and folly, produce between the sexes, is more universally injurious to morality than all the other vices of mankind collectively considered. To adulterous lust245 the most sacred duties are sacrificed, because before marriage, men, by a promiscuous246 intimacy247 with women, learned to consider love as a selfish gratification — learned to separate it not only from esteem248, but from the affection merely built on habit, which mixes a little humanity with it. Justice and friendship are also set at defiance249, and that purity of taste is vitiated which would naturally lead a man to relish an artless display of affection rather than affected airs. But that noble simplicity of affection, which dares to appear unadorned, has few attractions for the libertine, though it be the charm, which by cementing the matrimonial tie, secures to the pledges of a warmer passion the necessary parental250 attention; for children will never be properly educated till friendship subsists251 between parents. Virtue flies from a house divided against itself — and a whole legion of devils take up their residence there.
The affection of husbands and wives cannot be pure when they have so few sentiments in common, and when so little confidence is established at home, as must be the case when their pursuits are so different. That intimacy from which tenderness should flow, will not, cannot subsist16 between the vicious.
Contending, therefore, that the sexual distinction which men have so warmly insisted upon, is arbitrary, I have dwelt on an observation, that several sensible men, with whom I have conversed252 on the subject, allowed to be well founded; and it is simply this, that the little chastity to be found amongst men, and consequent disregard of modesty, tend to degrade both sexes; and further, that the modesty of women, characterized as such, will often be only the artful veil of wantonness instead of being the natural reflection of purity, till modesty be universally respected.
From the tyranny of man, I firmly believe, the greater number of female follies proceed; and the cunning, which I allow makes at present a part of their character, I likewise have repeatedly endeavoured to prove, is produced by oppression.
Were not dissenters254, for instance, a class of people, with strict truth, characterized as cunning? And may I not lay some stress on this fact to prove, that when any power but reason curbs255 the free spirit of man, dissimulation256 is practised, and the various shifts of art are naturally called forth257? Great attention to decorum, which was carried to a degree of scrupulosity258, and all that puerile259 bustle about trifles and consequential260 solemnity, which Butler’s caricature of a dissenter253, brings before the imagination, shaped their persons as well as their minds in the mould of prim261 littleness. I speak collectively, for I know how many ornaments to human nature have been enrolled262 amongst sectaries; yet, I assert, that the same narrow prejudice for their sect, which women have for their families, prevailed in the dissenting263 part of the community, however worthy264 in other respects; and also that the same timid prudence265, or headstrong efforts, often disgraced the exertions266 of both. Oppression thus formed many of the features of their character perfectly to coincide with that of the oppressed half of mankind; or is it not notorious that dissenters were, like women, fond of deliberating together, and asking advice of each other, till by a complication of little contrivances, some little end was brought about? A similar attention to preserve their reputation was conspicuous in the dissenting and female world, and was produced by a similar cause.
Asserting the rights which women in common with men ought to contend for, I have not attempted to extenuate267 their faults; but to prove them to be the natural consequence of their education and station in society. If so, it is reasonable to suppose that they will change their character, and correct their vices and follies, when they are allowed to be free in a physical, moral, and civil sense.72
72 I had further enlarged on the advantages which might reasonably be expected to result from an improvement in female manners, towards the general reformation of society; but it appeared to me that such reflections would more properly close the last volume.
Let woman share the rights and she will emulate268 the virtues of man; for she must grow more perfect when emancipated269, or justify the authority that chains such a weak being to her duty. — If the latter, it will be expedient to open a fresh trade with Russia for whips; a present which a father should always make to his son-in-law on his wedding day, that a husband may keep his whole family in order by the same means; and without any violation of justice reign17, wielding270 this sceptre, sole master of his house, because he is the only being in it who has reason:— the divine, indefeasible earthly sovereignty breathed into man by the Master of the universe. Allowing this position, women have not any inherent rights to claim; and, by the same rule, their duties vanish, for rights and duties are inseparable.
Be just then, O ye men of understanding! and mark not more severely271 what women do amiss, than the vicious tricks of the horse or the ass50 for whom ye provide provender272 — and allow her the privileges of ignorance, to whom ye deny the rights of reason, or ye will be worse than Egyptian task-masters, expecting virtue where nature has not given understanding!
The End
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1
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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3
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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perpetuate
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| v.使永存，使永记不忘 | |
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sect
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| n.派别，宗教，学派，派系 | |
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reproof
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| n.斥责，责备 | |
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metropolis
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| n.首府；大城市 | |
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lurk
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| n.潜伏，潜行；v.潜藏，潜伏，埋伏 | |
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13
lurking
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| 潜在 | |
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14
leeches
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| n.水蛭( leech的名词复数 )；蚂蟥；榨取他人脂膏者；医生 | |
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infamously
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| 不名誉地 | |
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subsist
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| vi.生存，存在，供养 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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sufficiently
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| adv.足够地，充分地 | |
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19
peruse
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| v.细读，精读 | |
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entreat
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| v.恳求，恳请 | |
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bespoke
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| adj.（产品）订做的；专做订货的v.预定( bespeak的过去式 )；订（货）；证明；预先请求 | |
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22
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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23
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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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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25
distinguished
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| adj.卓越的，杰出的，著名的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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piety
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| n.虔诚，虔敬 | |
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oracle
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| n.神谕，神谕处，预言 | |
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oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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30
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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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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32
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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33
pry
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| vi.窥(刺)探，打听；vt.撬动(开，起) | |
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dubious
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| adj.怀疑的，无把握的；有问题的，靠不住的 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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38
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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39
imputation
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| n.归罪，责难 | |
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40
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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41
irrational
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| adj.无理性的，失去理性的 | |
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42
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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43
egregious
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| adj.非常的，过分的 | |
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44
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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45
concealed
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| a.隐藏的，隐蔽的 | |
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46
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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47
rendering
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| n.表现，描写 | |
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48
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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49
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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50
ass
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| n.驴；傻瓜，蠢笨的人 | |
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51
inspection
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| n.检查，审查，检阅 | |
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52
pampers
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| v.纵容，宠，娇养( pamper的第三人称单数 ) | |
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53
preying
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| v.掠食( prey的现在分词 )；掠食；折磨；（人）靠欺诈为生 | |
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54
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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55
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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56
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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57
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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58
deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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59
intemperance
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| n.放纵 | |
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60
disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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61
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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62
investigation
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| n.调查，调查研究 | |
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63
conformity
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| n.一致，遵从，顺从 | |
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64
adept
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| adj.老练的，精通的 | |
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65
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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66
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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67
pointed
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| adj.尖的，直截了当的 | |
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68
quackery
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| n.庸医的医术，骗子的行为 | |
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69
expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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70
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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71
crutches
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| n.拐杖, 支柱 v.支撑 | |
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72
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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73
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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74
improperly
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| 不正确地，不适当地 | |
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75
benevolent
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| adj.仁慈的，乐善好施的 | |
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76
blasphemy
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| n.亵渎，渎神 | |
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77
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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78
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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intemperate
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| adj.无节制的，放纵的 | |
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80
impunity
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| n.(惩罚、损失、伤害等的)免除 | |
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81
displease
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| vt.使不高兴，惹怒；n.不悦，不满，生气 | |
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82
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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83
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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84
resentment
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| n.怨愤，忿恨 | |
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85
attain
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| vt.达到，获得，完成 | |
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86
antidote
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| n.解毒药，解毒剂 | |
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87
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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88
premature
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| adj.比预期时间早的；不成熟的，仓促的 | |
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89
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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90
malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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91
deity
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| n.神，神性；被奉若神明的人(或物) | |
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92
feverish
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| adj.发烧的，狂热的，兴奋的 | |
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93
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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94
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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95
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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96
homage
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| n.尊敬，敬意，崇敬 | |
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97
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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98
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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authorize
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| v.授权，委任；批准，认可 | |
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100
foretell
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| v.预言，预告，预示 | |
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101
sentimental
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| adj.多愁善感的，感伤的 | |
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102
shamefully
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| 可耻地； 丢脸地； 不体面地； 羞耻地 | |
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103
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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104
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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105
meretricious
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| adj.华而不实的，俗艳的 | |
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106
retailed
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| vt.零售（retail的过去式与过去分词形式） | |
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107
jargon
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| n.术语，行话 | |
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108
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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109
slumbering
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| 微睡，睡眠（slumber的现在分词形式） | |
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110
pervade
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| v.弥漫，遍及，充满，渗透，漫延 | |
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111
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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112
mighty
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| adj.强有力的；巨大的 | |
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113
effaced
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| v.擦掉( efface的过去式和过去分词 )；抹去；超越；使黯然失色 | |
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114
trifling
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| adj.微不足道的；没什么价值的 | |
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115
imbibe
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| v.喝，饮；吸入，吸收 | |
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116
frivolous
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| adj.轻薄的；轻率的 | |
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117
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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118
exertion
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| n.尽力，努力 | |
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119
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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120
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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121
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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122
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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123
perusal
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| n.细读，熟读；目测 | |
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124
affected
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| adj.不自然的，假装的 | |
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125
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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126
secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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127
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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128
touching
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| adj.动人的，使人感伤的 | |
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129
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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130
quiescent
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| adj.静止的，不活动的，寂静的 | |
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131
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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132
guardianship
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| n. 监护, 保护, 守护 | |
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133
desultory
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| adj.散漫的，无方法的 | |
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134
averse
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| adj.厌恶的；反对的，不乐意的 | |
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135
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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136
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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137
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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138
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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139
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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140
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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141
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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142
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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143
unnatural
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| adj.不自然的；反常的 | |
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144
sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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145
insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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146
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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147
alluding
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| 提及，暗指( allude的现在分词 ) | |
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148
penetrating
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|
| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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149
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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150
glib
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| adj.圆滑的，油嘴滑舌的 | |
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151
preservation
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| n.保护，维护，保存，保留，保持 | |
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152
exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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153
emulation
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| n.竞争；仿效 | |
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154
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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155
contagious
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|
| adj.传染性的，有感染力的 | |
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156
profanation
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| n.亵渎 | |
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157
innocence
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| n.无罪；天真；无害 | |
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158
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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159
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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160
gracefulness
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161
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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162
adorn
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| vt.使美化，装饰 | |
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163
propensity
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| n.倾向；习性 | |
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164
adorned
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| [计]被修饰的 | |
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165
sedulous
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| adj.勤勉的，努力的 | |
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166
tattooing
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|
| n.刺字，文身v.刺青，文身( tattoo的现在分词 )；连续有节奏地敲击；作连续有节奏的敲击 | |
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167
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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168
stifle
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| vt.使窒息；闷死；扼杀；抑止，阻止 | |
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169
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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170
admiration
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| n.钦佩，赞美，羡慕 | |
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171
savings
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| n.存款，储蓄 | |
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172
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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173
extravagant
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|
| adj.奢侈的；过分的；(言行等)放肆的 | |
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174
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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175
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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176
ruffles
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| 褶裥花边( ruffle的名词复数 ) | |
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177
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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178
situated
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| adj.坐落在...的，处于某种境地的 | |
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179
persevering
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| a.坚忍不拔的 | |
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180
pertinacity
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| n.执拗，顽固 | |
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181
envious
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| adj.嫉妒的，羡慕的 | |
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182
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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183
civilized
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| a.有教养的，文雅的 | |
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184
concatenate
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| v.连结，连锁 | |
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185
controverted
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| v.争论，反驳，否定( controvert的过去式和过去分词 ) | |
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186
satirize
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| v.讽刺 | |
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187
elude
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| v.躲避，困惑 | |
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188
implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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189
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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190
immured
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| v.禁闭，监禁( immure的过去式和过去分词 ) | |
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191
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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192
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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193
celebrated
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| adj.有名的，声誉卓著的 | |
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194
attachment
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| n.附属物，附件；依恋；依附 | |
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195
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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196
compassion
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| n.同情，怜悯 | |
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197
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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198
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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199
engrossed
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| adj.全神贯注的 | |
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200
orator
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| n.演说者，演讲者，雄辩家 | |
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201
heroism
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| n.大无畏精神，英勇 | |
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202
generosity
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| n.大度，慷慨，慷慨的行为 | |
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203
apparently
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| adv.显然地；表面上，似乎 | |
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204
depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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205
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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206
negligence
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| n.疏忽，玩忽，粗心大意 | |
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207
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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208
plunges
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| n.跳进，投入vt.使投入，使插入，使陷入vi.投入，跳进，陷入v.颠簸( plunge的第三人称单数 )；暴跌；骤降；突降 | |
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209
strand
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| vt.使（船）搁浅，使（某人）困于（某地） | |
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210
sullenly
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| 不高兴地，绷着脸，忧郁地 | |
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211
tractable
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| adj.易驾驭的；温顺的 | |
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212
essentially
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| adv.本质上，实质上，基本上 | |
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213
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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214
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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215
idol
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| n.偶像，红人，宠儿 | |
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216
frustrating
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| adj.产生挫折的，使人沮丧的，令人泄气的v.使不成功( frustrate的现在分词 )；挫败；使受挫折；令人沮丧 | |
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217
concur
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| v.同意，意见一致，互助，同时发生 | |
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218
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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219
scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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220
interval
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| n.间隔，间距；幕间休息，中场休息 | |
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221
vagaries
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| n.奇想( vagary的名词复数 )；异想天开；异常行为；难以预测的情况 | |
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222
bustle
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| v.喧扰地忙乱，匆忙，奔忙；n.忙碌；喧闹 | |
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223
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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224
intercourse
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| n.性交；交流，交往，交际 | |
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225
dignified
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| a.可敬的，高贵的 | |
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226
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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227
relished
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| v.欣赏( relish的过去式和过去分词 )；从…获得乐趣；渴望 | |
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228
tares
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| 荑；稂莠；稗 | |
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229
figs
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| figures 数字，图形，外形 | |
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sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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obstinately
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| ad.固执地，顽固地 | |
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immutable
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| adj.不可改变的，永恒的 | |
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aggregate
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| adj.总计的，集合的；n.总数；v.合计；集合 | |
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caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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voluptuousness
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| n.风骚，体态丰满 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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socket
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| n.窝，穴，孔，插座，插口 | |
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241
zest
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| n.乐趣；滋味，风味；兴趣 | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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243
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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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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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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promiscuous
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| adj.杂乱的，随便的 | |
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intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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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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249
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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parental
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| adj.父母的；父的；母的 | |
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251
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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conversed
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| v.交谈，谈话( converse的过去式 ) | |
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dissenter
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| n.反对者 | |
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dissenters
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| n.持异议者，持不同意见者( dissenter的名词复数 ) | |
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curbs
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| v.限制，克制，抑制( curb的第三人称单数 ) | |
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256
dissimulation
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| n.掩饰，虚伪，装糊涂 | |
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forth
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| adv.向前；向外，往外 | |
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258
scrupulosity
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| n.顾虑 | |
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puerile
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| adj.幼稚的，儿童的 | |
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consequential
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| adj.作为结果的，间接的；重要的 | |
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prim
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| adj.拘泥形式的，一本正经的；n.循规蹈矩，整洁；adv.循规蹈矩地，整洁地 | |
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enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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dissenting
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| adj.不同意的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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prudence
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| n.谨慎，精明，节俭 | |
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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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extenuate
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| v.减轻，使人原谅 | |
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268
emulate
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| v.努力赶上或超越，与…竞争；效仿 | |
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emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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270
wielding
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| 手持着使用（武器、工具等）( wield的现在分词 )； 具有； 运用（权力）； 施加（影响） | |
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271
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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272
provender
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| n.刍草；秣料 | |
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