husband; who, paying the debt that mankind owed them, might chance to bring back their reason to its natural dependent state, and restore the usurped prerogative, of rising above opinion, to man.
§ II.
Dr. Fordyce’s sermons have long made a part of a young woman’s library; nay, girls at school are allowed to read them; but I should instantly dismiss them from my pupil’s, if I wished to strengthen her understanding, by leading her to form sound principles on a broad basis; or, were I only anxious to cultivate her taste; though they must be allowed to contain many sensible observations.
Dr. Fordyce may have had a very laudable end in view; but these discourses are written in such an affected style, that were it only on that account, and had I nothing to object against his mellifluous precepts, I should not allow girls to peruse them, unless I designed to hunt every spark of nature out of their composition, melting every human quality into female meekness and artificial grace. I say artificial, for true grace arises from some kind of independence of mind.
Children, careless of pleasing, and only anxious to amuse themselves, are often very graceful; and the nobility who have mostly lived with inferiours, and always had the command of money, acquire a graceful case of deportment, which should rather be termed habitual grace of body, than that superiour gracefulness which is truly the expression of the mind. This mental grace, not noticed by vulgar eyes, often flashes across a rough countenance, and irradiating every feature, shows simplicity and independence of mind. — It is then we read characters of immortality in the eye, and see the soul in every gesture, though when at rest, neither the face nor limbs may have much beauty to recommend them; or the behaviour, any thing peculiar to attract universal attention. The mass of mankind, however, look for more tangible beauty; yet simplicity is, in general, admired, when people do not consider what they admire; and can there be simplicity without sincerity? But, to have done with remarks that are in some measure desultory, though naturally excited by the subject —
In declamatory periods Dr. Fordyce spins out Rousseau’s eloquence; and in most sentimental rant, details his opinions respecting the female character, and the behaviour which woman ought to assume to render her lovely.
He shall speak for himself, for thus he makes Nature address man. ‘Behold these smiling innocents, whom I have graced with my fairest gifts, and committed to your protection; behold them with love and respect; treat them with tenderness and honour. They are timid and want to be defended. They are frail; O do not take advantage of their weakness! Let their fears and blushes endear them. Let their confidence in you never be abused. — But is it possible, that any of you can be such barbarians, so supremely wicked, as to abuse it? Can you find in your hearts[35] to despoil the gentle, trusting creatures of their treasure, or do any thing to strip them of their native robe of virtue? Curst be the impious hand that would dare to violate the unblemished form of Chastity! Thou wretch! thou ruffian! forbear; nor venture to provoke heaven’s fiercest vengeance.’ I know not any comment that can be made seriously on this curious passage, and I could produce many similar ones; and some, so very sentimental, that I have heard rational men use the word indecent, when they mentioned them with disgust.
Throughout there is a display of cold artificial feelings, and that parade of sensibility which boys and girls should be taught to despise as the sure mark of a little vain mind. Florid appeals are made to heaven, and to the beauteous innocents, the fairest images of heaven here below, whilst sober sense is left far behind. — This is not the language of the heart, nor will it ever reach it, though the ear may be tickled.
I shall be told, perhaps, that the public have been pleased with these volumes. — True — and Hervey’s Meditations are still read, though he equally sinned against sense and taste.
I particularly object to the lover-like phrases of pumped up passion, which are every where interspersed. If women be ever allowed to walk without leading-strings, why must they be cajoled into virtue by artful flattery and sexual compliments? — Speak to them the language of truth and soberness, and away with the lullaby strains of condescending endearment! Let them be taught to respect themselves as rational creatures, and not led to have a passion for their own insipid persons. It moves my gall to hear a preacher descanting on dress and needle-work; and still more, to hear him address the British fair, the fairest of the fair, as if they had only feelings.
Even recommending piety he uses the following argument. ‘Never, perhaps, does a fine woman strike more deeply, than when, composed into pious recollection, and possessed with the noblest considerations, she assumes, without knowing it, superiour dignity and new graces; so that the beauties of holiness seem to radiate about her, and the by-standers are almost induced to fancy her already worshipping amongst her kindred angels!’ Why are women to be thus bred up with a desire of conquest? the very word, used in this sense. gives me a sickly qualm! Do religion and virtue offer no stronger motives, no brighter reward? Must they always be debased by being made to consider the sex of their companions? Must they be taught always to be pleasing? And when levelling their small artillery at the heart of man, is it necessary to tell them that a little sense is sufficient to render their attention incredibly soothing? ‘As a small degree of knowledge entertains in a woman, so from a woman, though for a different reason, a small expression of kindness delights, particularly if she have beauty!” I should have supposed for the same reason.
Why are girls to be told that they resemble angels; but to sink them below women? Or, that a gentle innocent female is an object that comes nearer to the idea which we have formed of angels than any other. Yet they are told, at the same time, that they are only like angels when they are young and beautiful; consequently, it is their persons, not their virtues, that procure them this homage.
Idle empty words! What can such delusive flattery lead to, but vanity and folly? The lover, it is true, has a poetic licence to exalt his mistress; his reason is the bubble of his passion, and he does not utter a falsehood when he borrows the language of adoration. His imagination may raise the idol of his heart, unblamed, above humanity; and happy would it be for women, if they were only flattered by the men who loved them; I mean, who love the individual, not the sex; but should a grave preacher interlard his discourses with such fooleries?
In sermons or novels, however, voluptuousness is always true to its text. Men are allowed by moralists to cultivate, as Nature directs, different qualities, and assume the different characters, that the same passions, modified almost to infinity, give to each individual. A virtuous man may have a choleric or a sanguine constitution, be gay or grave, unreproved; be firm till be is almost over-bearing, or, weakly submissive, have no will or opinion of his own; but all women are to be levelled, by meekness and docility, into one character of yielding softness and gentle compliance.
I will use the preacher’s own words. ‘Let it be observed, that in your sex manly exercises are never graceful; that in them a tone and figure, as well as an air and deportment, of the masculine kind, are always forbidding; and that men of sensibility desire in every woman soft features, and a flowing voice, a form, not robust, and demeanour delicate and gentle.’
Is not the following portrait — the portrait of a house slave? ‘I am astonished at the folly of many women, who are still reproaching their husbands for leaving them alone, for preferring this or that company to theirs, for treating them with this and the other mark of disregard or indifference; when, to speak the truth, they have themselves in a great measure to blame. Not that I would justify the men in any thing wrong on their part. But had you behaved to them with more respectful observance, and a more equal tenderness; studying their humours, overlooking their mistakes, submitting to their opinions in matters indifferent, passing by little instances of unevenness, caprice, or passion, giving soft answers to hasty words, complaining as seldom as possible, and making it your daily care to relieve their anxieties and prevent their wishes, to enliven the hour of dulness, and call up the ideas of felicity: had you pursued this conduct, I doubt not but you would have maintained and even increased their esteem,
