for all her happiness on a being subject to like infirmities with herself.
The amiable Dr. Gregory fell into a similar error. I respect his heart; but entirely disapprove of his celebrated Legacy to his Daughters.
He advises them to cultivate a fondness for dress, because a fondness for dress, he asserts, is natural to them. I am unable to comprehend what either he or Rousseau mean, when they frequently use this indefinite term. If they told us, that in a pre-existent state the soul was fond of dress, and brought this inclination with it into a new body, I should listen to them with a half smile, as I often do when I hear a rant about innate elegance. But if he only meant to say that the exercise of the faculties will produce this fondness, I deny it. It is not natural; but arises, like false ambition in men, from a love of power.
Dr. Gregory goes much further; he actually recommends dissimulation, and advises an innocent girl to give the lie to her feelings, and not dance with spirit, when gaiety of heart would make her feet eloquent, without making her gestures immodest. In the name of truth and common sense, why should not one woman acknowledge that she can take more exercise than another? or, in other words, that she has a sound constitution; and why to damp innocent vivacity, is she darkly to be told, that men will draw conclusions which she little thinks of? Let the libertine draw what inference he pleases; but, I hope, that no sensible mother will restrain the natural frankness of youth, by instilling such indecent cautions. Out of the abundance of the heart the mouth speaketh; and a wiser than Solomon hath said, that the heart should be made clean, and not trivial ceremonies observed, which it is not very difficult to fulfill with scrupulous exactness when vice reigns in the heart.
Women ought to endeavour to purify their hearts; but can they do so when their uncultivated understandings make them entirely dependent on their senses for employment and amusement, when no noble pursuit sets them above the little vanities of the day, or enables them to curb the wild emotions that agitate a reed over which every passing breeze has power? To gain the affections of a virtuous man, is affectation necessary?
Nature has given woman a weaker frame than man; but, to ensure her husband’s affections, must a wife, who, by the exercise of her mind and body, whilst she was discharging the duties of a daughter, wife, and mother, has allowed her constitution to retain its natural strength, and her nerves a healthy tone, is she, I say, to condescend, to use art, and feign a sickly delicacy, in order to secure her husband’s affection? Weakness may excite tenderness, and gratify the arrogant pride of man; but the lordly caresses of a protector will not gratify a noble mind that pants for and deserves to be respected. Fondness is a poor substitute for friendship!
In a seraglio, I grant, that all these arts are necessary; the epicure must have his palate tickled, or he will sink into apathy; but have women so little ambition as to be satisfied with such a condition? Can they supinely dream life away in the lap of pleasure, or in the languor of weariness, rather than assert their claim to pursue reasonable pleasures, and render themselves conspicuous, by practising the virtues which dignify mankind? Surely she has not an immortal soul who can loiter life away, merely employed to adorn her person, that she may amuse the languid hours, and soften the cares of a fellow-creature who is willing to be enlivened by her smiles and tricks, when the serious business of life is over.
Besides, the woman who strengthens her body and exercises her mind will, by managing her family and practising various virtues, become the friend, and not the humble dependent of her husband; and if she deserves his regard by possessing such substantial qualities, she will not find it necessary to conceal her affection, nor to pretend to an unnatural coldness of constitution to excite her husband’s passions. In fact, if we revert to history, we shall find that the women who have distinguished themselves have neither been the most beautiful nor the most gentle of their sex.
Nature, or to speak with strict propriety God, has made all things right; but man has sought him out many inventions to mar the work. I now allude to that part of Dr. Gregory’s treatise, where he advises a wife never to let her husband know the extent of her sensibility or affection. Voluptuous precaution; and as ineffectual as absurd. Love, from its very nature, must be transitory. To seek for a secret that would render it constant, would be as wild a search as for the philosopher’s stone, or the grand panacea; and the discovery would be equally useless, or rather pernicious to mankind. The most holy band of society is friendship. It has been well said, by a shrewd satirist, “that rare as true love is, true friendship is still rarer.”
This is an obvious truth, and the cause not lying deep, will not elude a slight glance of inquiry.
Love, the common passion, in which chance and sensation take place of choice and reason, is in some degree, felt by the mass of mankind; for it is not necessary to speak, at present, of the emotions that rise above or sink below love. This passion, naturally increased by suspense and difficulties, draws the mind out of its accustomed state, and exalts the affections; but the security of marriage, allowing the fever of love to subside, a healthy temperature is thought insipid, only by those who have not sufficient intellect to substitute the calm tenderness of friendship, the confidence of respect, instead of blind admiration, and the sensual emotions of fondness.
This is, must be, the course of nature—friendship or indifference inevitably succeeds love. And this constitution seems perfectly to harmonize with the system of government which prevails in the moral world. Passions are spurs to action, and open the mind; but they sink into mere appetites, become a personal momentary gratification, when the object is gained, and the satisfied mind rests in enjoyment. The man who had some virtue whilst he was struggling for a crown, often becomes a voluptuous tyrant when it graces his brow; and, when the lover is not lost in the husband, the dotard a prey to childish caprices, and fond jealousies, neglects the serious duties of life, and the caresses which should excite confidence in his children are lavished on the overgrown child, his wife.
In order to fulfil the duties of life, and to be able to pursue with vigour the various employments which form the moral character, a master and mistress of a family ought not to continue to love each other with passion. I mean to say, that they ought not to indulge those emotions which disturb the order of society, and engross the thoughts that should be otherwise employed. The mind that has never been engrossed by one object wants vigour—if it can long be so, it is weak.
A mistaken education, a narrow, uncultivated mind, and many sexual prejudices, tend to make women more constant than men; but, for the present, I shall not touch on this branch of the subject. I will go still further, and advance, without dreaming of a paradox, that an unhappy marriage is often very advantageous to a family, and that the neglected wife is, in general, the best mother. And this would almost always be the consequence, if the female mind was more enlarged; for, it seems to be the common dispensation of Providence, that what we gain in present enjoyment should be deducted from the treasure of life, experience; and that when we are gathering the flowers of the day and revelling in pleasure, the solid fruit of toil and wisdom should not be caught at the same time. The way lies before us, we must turn to the right or left; and he who will pass life away in bounding from one pleasure to another, must not complain if he neither acquires wisdom nor respectability of character.
Supposing for a moment, that the soul is not immortal, and that man was only created for the present scene; I think we should have reason to complain that love, infantine fondness, ever grew insipid and palled upon the sense. Let us eat, drink, and love, for to-morrow we die, would be in fact the language of reason, the morality of life; and who but a fool would part with a reality for a fleeting shadow? But, if awed by observing the improvable powers of the mind, we disdain to confine our wishes or thoughts to such a comparatively mean field of action; that only appears grand and important as it is connected with a boundless prospect and sublime hopes; what necessity is there for falsehood in conduct, and why must the sacred majesty of truth be violated to detain a deceitful good that saps the very foundation of virtue? Why must the female mind be tainted by coquetish arts to gratify the sensualist, and prevent love from subsiding into friendship or compassionate tenderness,
