THE
FREEDOM
OF
THE
Fair
Sex
ASSERTED
.
MADAM
!
YOUR
Commands
can
never
Fail
to
Oblige
barely
by
being
Yours
;
the
Relation
is
so
Indearing
,
and
they
derive
such
Charms
from
their
Original
.
You
Trust
not
however
to
these
borrow'd
Beauties
,
but
Endow
them
with
intrinsick
Excellence
;
like
First
Principles
,
they
are
Embrac'd
as
soon
as
Propos'd
,
for
the
Reason
of
them
is
self
Evident
.
One
would
Contemplate
the
Ladies
,
methinks
,
of
meer
Choice
,
and
not
wait
for
an
Obligation
to
intend
so
Divine
a
Subject
;
especially
,
Madam
!
who
has
the
Advantage
of
Knowing
You
,
and
can
thereby
inrich
his
Mind
with
so
bright
a
Train
of
Ideas
.
But
when
moreover
,
You
Require
it
,
Will
not
the
very
Stones
Obey
!
Will
not
Matter
it self
dissolve
into
Meditation
!
I
am
a
wonderful
Instance
my Self
,
o●
the
greatness
of
your
Power
;
that
never
Thought
in
my
Life
,
but
upon
your
Account
;
and
never
Thought
of
any
thing
beside
You
,
but
at
your
Command
;
even
what
I
am
now
doing
for
its
Birth
,
acknowledges
your
Authority
;
and
for
its
Success
,
de●ends
upon
your
Influence
.
Of
all
the
Parts
of
the
Creation
that
a●●
bu●●ed
either
through
Ignorance
or
Humour
,
none
suffer
so
notoriously
as
the
Ladies
;
and
the
Reason
is
because
the
same
degree
of
Contempt
,
consider'd
absolutely
,
and
in
it self
,
is
lessen'd
or
aggrava●●●
alwa●●
〈◇〉
Proportion
to
the
real
〈◇〉
of
its
Object
;
●●●sequently
,
when
the
best
things
happen
to
b●●●●ur'd
,
the
Injury
they
Receive
must
needs
be
gre●●●r
than
if
it
were
Offer'd
in
the
same
manner
to
●●ose
of
inferior
Account
:
This
i●
is
which
makes
●●●sphemy
Sinful
;
tho'
indeed
,
every
thing
Perfect
in
its
Kind
,
ought
to
be
held
in
a
manner
Sacred
;
and
what
has
no
Fault
,
cannot
be
Censur'd
without
a
great
One
.
This
i●
Usage
of
the
Ladies
,
is
carried
on
Two
ways
;
either
by
a
〈…〉
Raillery
,
or
by
more
Serious
and
Settl'd
Invectives
:
And
accordingly
't
is
pursu'd
by
Two
sorts
of
Men
.
Those
who
take
up
with
the
former
,
are
such
as
Behave
not
upon
Principle
,
and
with
Sobriety
,
but
give
only
a
Loose
to
Censure
,
and
Detraction
,
without
any
manner
of
inward
Prejudice
or
Dislike
.
Nay
,
so
far
are
they
from
that
,
as
to
Admire
at
least
,
if
not
Adore
,
the
Party
they
so
much
Decry
;
which
nevertheless
they
do
,
to
present
a
Taste
Forsooth
of
their
great
Wit
,
and
give
an
agreeable
Relish
to
Conversation
.
't
is
their
Business
to
Interpret
every
thing
in
the
worst
Sense
it
will
bear
;
and
if
it
will
not
admit
an
ill
Construction
,
yet
they
scruple
not
to
make
it
Nonsense
,
choosing
rather
to
Discover
their
Hypocrisy
,
than
Conceal
their
Folly
.
Thus
with
them
,
all
that
becoming
Conduct
and
mutual
Respect
,
observ'd
among
the
Ladies
,
is
meer
Emptiness
and
Formality
;
a
little
Freedom
of
Talk
with
our
Sex
,
is
down-right
Impudence
.
Innocence
of
Behaviour
is
all
Trick
and
Design
,
and
Modesty
no
more
than
Affectation
.
In
Short
,
as
every
Vertue
has
its
Counterfeit
,
so
every
Woman
that
appears
Vertuous
,
has
,
nothing
of
it
,
they
suppose
,
besides
the
Appearance
.
This
Practice
looks
abominable
,
at
first
sight
,
and
carries
Guilt
in
its
very
Countenance
.
't
is
a
plain
Composition
of
Hypocrisy
and
Vanity
;
and
there
is
no
third
Ingredient
can
possibly
make
the
whole
more
Odious
than
it
is
.
As
for
those
who
engage
in
such
a
Conversation
as
this
,
they
can
have
no
Hopes
to
be
sure
of
finding
Favour
at
the
Ladies
Hands
.
(
and
that
's
a
lamentable
kind
of
Despair
indeed
)
And
for
what
is
Future
,
they
must
be
left
with
a
Company
of
Pagans
to
the
meer
Mercy
of
Heaven
.
Nor
will
this
look
Extravagant
,
after
Consideration
,
that
the
Main
of
all
modern
Wit
is
made
up
of
Blasphemy
against
GOD
,
and
Raillery
upon
Women
:
And
,
can
it
be
unreasonable
to
Conclude
each
Vice
of
a
like
Nature
,
when
they
are
both
found
so
close
in
Company
together
?
But
,
the
Design
of
this
Letter
,
if
so
Small
a
Trifle
may
pretend
to
any
,
is
not
to
Expose
such
as
Wilfully
Misrepresent
the
Sex
,
(
it
would
be
unpardonable
Presumption
to
attempt
any
thing
of
that
Nature
,
which
they
themselves
have
already
perform'd
with
so
good
Success
)
but
to
Rectify
the
Judgment
of
others
,
who
innocently
enough
.
Misunderstand
it
;
and
express
a
much
less
Dislike
at
the
General
Conduct
of
the
Ladies
,
than
they
retain
in
their
Minds
upon
that
Account
.
This
,
in
a
great
measure
,
is
owing
to
an
Original
Mistake
about
the
proper
Duty
of
Woman
,
and
what
her
Obligations
are
in
the
common
Circumstances
of
Human
Life
.
For
,
let
her
ordinary
Deportment
never
so
exactly
Answer
her
real
Duty
;
yet
,
if
that
be
once
Mistaken
,
it
's
plain
,
the
whole
Course
and
Tenour
of
her
Actions
will
be
Condemn'd
.
And
,
't
is
no
new
thing
among
us
,
first
to
lay
down
false
,
or
uncertain
Suppositions
of
our
own
,
and
afterwards
wonder
at
the
unaccountable
Consequence
.
That
there
is
a
Duty
incumbent
on
the
Side
of
Woman
,
that
she
Naturally
Owes
us
some
sort
of
Assistance
,
or
other
,
is
no
more
than
what
all
Acknowledge
.
The
Question
is
,
in
what
Particulars
,
this
Duty
of
hers
Consists
;
and
after
what
Manner
,
the
Assistance
she
Owes
,
ought
to
be
made
good
.
't
is
a
receiv'd
Opinion
,
I
know
,
that
Woman
is
Born
to
Labour
,
and
Oblig'd
to
Drudgery
;
that
she
is
excus'd
from
no
Difficulties
Man
is
obnoxious
to
,
but
ought
to
share
alike
with
him
in
all
the
burthensome
Affairs
of
Human
Life
.
Now
,
indeed
,
if
the
Duty
intended
,
were
an
Obligation
on
her
Part
,
to
Comply
with
every
arbitrary
Injunction
Man
might
Impose
;
or
Submit
to
every
extravagant
Service
he
might
Require
,
there
wou'd
then
appear
some
colour
of
Reason
for
admitting
this
Doctrine
;
but
certainly
the
Case
is
otherwise
,
and
Women
can
never
stand
in
the
same
Relation
to
us
,
with
the
brutish
Herd
:
Their
Province
,
in
short
,
is
quite
distinct
from
ours
,
adapted
to
a
Distinction
of
Nature
and
Abilities
;
and
however
by
Compulsion
or
Compact
,
it
comes
to
pass
,
that
Woman
frequently
engages
in
Business
,
belonging
peculiarly
to
our
Sex
,
there
are
nevertheless
,
Visible
Bounds
set
to
her
Obligations
;
and
upon
Nice
Inquiry
it
will
appear
,
she
is
oblig'd
to
no
Particulars
,
(
at
least
not
in
the
same
manner
)
as
she
stands
related
to
Man
,
that
he
is
oblig'd
to
,
in
his
relation
to
her
:
So
that
tho'
some
kind
of
Assistance
be
due
,
't
is
made
Payable
however
,
in
quite
another
manner
,
than
has
been
all
along
suppos'd
,
viz.
In
such
a
manner
as
will
prove
much
more
Easie
and
Natural
to
herself
,
as
well
as
more
Useful
and
Advantageous
to
us
.
Let
us
suppose
it
then
,
the
proper
Business
of
Woman
,
to
Cherish
us
with
the
Charms
of
her
Conversation
,
to
Compose
our
Tempers
,
and
Soften
our
Manners
;
to
Encourage
our
Hopes
,
divert
our
Fears
,
and
Inflame
our
Affections
;
to
make
her self
,
in
fine
,
every
way
Amiable
;
omitting
nothing
she
may
safely
practise
for
our
Ease
and
Happiness
,
without
doing
Violence
to
her
own
Nature
:
Tho'
to
say
the
truth
,
there
is
hardly
need
of
such
a
Limitation
;
it
being
impossible
for
her
,
to
do
us
any
Service
by
misemploying
or
abusing
her
Natural
Powers
;
and
she
contributes
not
at
all
to
our
Happiness
,
so
long
as
she
continues
to
Impair
her
own
.
Hence
it
is
,
that
this
general
View
I
have
given
of
her
Duty
(
how
Unlucky
soever
it
may
prove
in
the
end
)
promises
at
least
Hopefully
enough
;
wherein
there
occurs
nothing
to
Displease
the
Ladies
,
nor
any
thing
to
Offend
us
:
But
the
whole
Performance
on
their
side
is
easy
,
and
the
Assistance
it
procures
ourselves
,
compleat
.
For
nothing
testifies
a
Duty
to
be
truly
Stated
so
much
as
when
it
contains
no
Difficulty
,
nor
any
thing
Disagreeable
,
and
yet
fully
answers
the
Ends
of
its
Institution
.
How
applicable
this
is
to
the
present
Case
,
will
appear
in
the
Conclusion
of
this
Argument
.
What
the
original
Condition
of
Woman
was
in
the
State
of
Innocence
;
and
the
particular
Circumstances
of
her
Paradisaical
Life
;
how
large
her
Abilities
,
and
of
what
extent
her
Duty
,
is
not
easily
discovered
;
that
happy
Scene
being
of
no
long
continuance
,
and
but
very
little
reveal'd
relating
to
it
.
Whatever
Obligations
she
might
lye
under
in
such
a
State
,
certain
it
is
,
they
were
such
as
arose
from
the
nature
of
her
Settlement
,
and
such
as
the
Circumstances
,
she
was
plac'd
in
,
requir'd
:
But
Those
have
been
lamentably
Chang'd
from
what
they
were
;
her
Duty
therefore
consequent
upon
them
,
must
necessarily
change
likewise
:
and
since
this
great
Revolution
in
her
Affairs
ensu'd
upon
the
Fall
,
it
will
be
by
examining
That
,
and
a
few
Particulars
attending
it
,
that
we
must
search
out
her
present
Duty
.
't
is
very
remarkable
,
that
the
Curses
of
Heaven
upon
the
Persons
of
fallen
Man
and
Woman
,
were
not
denounc'd
Promiscuously
and
alike
,
upon
both
;
but
Successively
,
and
with
notorious
Distinction
.
First
of
all
GOD
addresses
to
Eve
,
and
assigns
her
the
particular
Punishment
of
her
Sin
;
that
done
,
He
addresses
likewise
to
Adam
(
exclusive
of
his
Wife
)
and
Curses
him
accordingly
.
Now
,
I
for
my
part
,
am
not
able
to
conceive
,
what
Necessity
there
could
be
for
so
distinct
an
Address
,
unless
it
bore
withal
as
distinct
a
Relation
,
nor
to
what
purpose
in
the
world
there
was
a
separate
Cause
,
if
they
were
to
be
shar'd
both
in
common
.
Besides
,
if
the
Curses
directed
only
to
the
person
of
Adam
,
were
by
any
means
applicable
to
Eve
,
with
as
good
reason
those
too
directed
to
Eve
,
must
have
their
influence
upon
Adam
,
and
all
his
Male
Posterity
;
and
as
soon
as
we
Men
begin
to
be
Affected
with
hard
Labour
,
and
Sorrows
in
Child-bearing
,
the
Ladies
will
in
return
,
readily
submit
to
all
the
Curses
Heaven
has
inflicted
upon
us
.
If
then
,
the
Curses
denounc'd
against
Adam
and
Eve
,
in
a
separate
and
distinct
manner
,
concern'd
that
Party
and
that
alone
,
to
which
they
were
each
of
them
so
distinctly
Directed
;
and
it
be
the
Duty
of
them
both
,
to
make
Good
the
respective
Curses
,
or
Commands
,
they
were
respectively
concern'd
in
(
neither
of
which
I
presume
can
be
deny'd
)
it
will
follow
then
,
that
Man
only
is
oblig'd
by
his
daily
Labour
and
Industry
,
to
Secure
a
necessary
Subsistance
,
and
provide
all
Accomodations
of
Life
;
and
this
,
as
well
for
the
Woman
;
as
for
himself
,
for
the
Curse
implying
this
Obligation
is
directed
only
to
him
,
who
by
consequence
can
be
the
only
Party
concern'd
in
it
.
Hereabouts
I
look
for
an
Objection
to
this
purpose
,
viz.
That
after
all
my
Pains
and
Care
,
I
have
at
Best
but
Struggl'd
a
little
to
determine
barely
,
wherein
the
Duty
of
Woman
,
with
regard
to
Man
,
does
not
consist
;
as
for
any
thing
like
a
Discovery
,
wherein
it
does
,
I
have
not
made
the
least
approaches
towards
it
.
I
kindly
undertake
to
excuse
the
Ladies
(
however
I
come
by
authority
to
do
it
)
from
the
more
rugged
and
Ungrateful
concerns
of
Life
;
but
never
think
of
Obliging
them
in
the
meantime
to
more
easie
and
acceptable
duties
.
I
take
a
tender
Care
to
secure
them
from
any
Task
which
might
Sully
the
Serenity
of
their
Mind
,
or
break
in
upon
the
Gaiety
of
their
Humour
;
but
yet
provide
them
no
other
Business
,
consistent
with
the
preservation
of
these
.
I
have
advanc'd
,
't
is
true
,
a
kind
of
Paradox
of
my
own
;
but
,
so
wild
a
thing
it
is
,
I
have
already
rejected
it
my Self
,
neither
recommending
it
from
reason
nor
enforcing
it
from
authority
;
which
looks
at
least
,
as
if
I
were
not
so
wedded
to
it
,
but
I
could
well
enough
dispence
too
,
with
the
Omission
of
the
pretended
duties
it
contains
.
And
at
this
rate
,
the
Sex
is
like
to
prove
a
very
hopeful
Assistance
,
bound
to
no
Certain
or
Regular
Performance
,
nor
Determin'd
by
any
thing
but
their
own
Humour
:
Besides
,
that
in
the
Method
I
have
hitherto
proceeded
,
't
is
Impossible
ever
to
Arrive
at
any
conclusion
in
this
Point
;
at
least
however
to
Demonstrate
the
duty
of
Woman
,
such
as
is
pretended
;
For
't
is
plain
,
there
is
not
one
Syllable
of
what
I
make
her
Duty
to
consist
in
,
contain'd
any
where
,
in
those
Curses
directed
immediately
to
Her
,
out
of
which
it
was
Infallibly
to
be
Collected
.
In
order
to
withstand
an
Attack
of
this
nature
,
there
is
no
more
Requir'd
than
to
consider
.
1st
.
Were
there
not
the
least
intimation
of
the
duty
of
Woman
to
be
met
with
any
were
in
Scripture
;
and
had
she
no
light
from
thence
,
to
Direct
her
in
her
deportment
towards
Man
;
't
is
yet
very
likely
,
she
would
,
in
such
a
case
,
have
acted
,
after
the
same
manner
,
that
she
stands
now
Oblig'd
to
from
Revelation
:
my
reason
is
,
because
she
falls
so
Naturally
into
the
exactest
performance
of
what
proves
to
be
her
Duty
;
she
Engages
in
it
,
even
before
she
has
time
to
make
it
her
Choice
,
or
can
indeed
well
know
what
it
is
.
So
that
Probably
matters
would
not
stand
in
so
very
Deplorable
a
posture
,
even
tho'
she
were
left
altogether
to
her self
,
both
as
to
the
manner
and
measure
of
assistance
,
she
might
think
good
to
accommodate
us
with
.
2ly
.
It
being
first
of
all
taken
for
granted
,
that
the
Sex
owes
us
some
sort
of
assistance
,
by
determining
once
,
wherein
it
does
not
consist
,
it
is
already
determin'd
wherein
it
does
,
viz.
In
the
performance
of
every
thing
that
can
do
us
service
,
and
is
not
Included
under
such
determination
.
In
plain
words
thus
;
it
being
prov'd
,
that
't
is
no
part
of
Woman's
duty
to
assist
us
in
a
Servile
and
Laborious
way
;
and
it
being
granted
at
the
same
time
on
all
hands
,
that
she
Ought
to
Assist
us
some
way
or
other
,
what
can
remain
,
but
it
must
be
her
Duty
to
do
it
in
such
a
way
,
as
is
agreeable
to
her
Inclinations
,
and
proportion'd
to
her
Abilities
,
viz
,
So
as
it
has
been
before
limited
?
Now
,
it
would
be
needless
to
endeavour
a
proof
,
that
She
is
in
Duty
bound
to
such
a
Method
of
Behaviour
;
for
it
appears
necessarily
so
,
in
the
very
nature
of
the
thing
.
It
would
be
endless
to
descend
to
particulars
in
it
,
because
of
their
great
variety
,
arising
from
so
various
circumstances
,
viz.
Diversity
of
Time
and
Place
;
of
Persons
,
and
Humours
,
&c.
Each
of
which
,
as
they
differ
,
will
require
a
quite
different
management
,
and
application
.
3ly
.
By
examining
the
Curses
denounc'd
upon
both
Sexes
;
their
import
,
and
particular
direction
,
we
may
gain
indeed
a
partial
knowledge
of
their
respective
duties
,
viz.
So
far
as
they
fall
under
the
nature
of
a
Curse
.
But
then
it
were
Madness
by
the
same
means
to
expect
any
further
positive
information
.
Woman
,
we
all
know
,
was
Created
for
Man's
Assistance
,
which
Assistance
therefore
it
became
her
duty
to
afford
him
,
not
as
being
a
Curse
upon
her
(
for
such
it
never
was
)
but
as
it
was
made
one
end
of
her
very
being
.
Now
as
there
were
more
,
and
greater
ends
propos'd
herein
,
than
the
meer
service
of
Man
,
so
her
behaviour
ought
to
bear
an
agreeable
proportion
to
them
.
Her
duty
to
Man
in
the
state
of
Innocence
,
consisted
only
of
such
actions
as
suited
with
her
own
Nature
,
at
the
same
time
that
they
answer'd
his
occasions
.
For
it
cannot
without
the
greatest
Impiety
be
Imagin'd
,
that
God
would
require
of
her
either
unnatural
,
or
unnecessary
Performances
,
that
he
would
design
her
for
his
own
glory
,
and
the
good
of
Man
,
and
yet
make
her
miserable
in
her Self
,
and
a
Burden
to
the
rest
of
the
World
.
't
is
true
,
the
Fall
of
Man
occasion'd
an
extraordinary
Change
in
his
affairs
;
his
former
blessings
withdraw
,
and
Curses
descend
,
thick
upon
him
;
yet
we
no
where
find
him
depriv'd
of
the
Society
,
and
Assistance
of
his
fair
Consort
;
but
when
he
is
driven
out
of
the
blisful
Gardens
,
she
takes
him
by
the
hand
,
Wipes
away
his
Tears
,
and
qualifies
the
Bitterness
of
so
sad
an
Exile
.
And
the
same
Argument
that
proves
her
Assistance
,
was
to
be
continu'd
to
us
after
the
Fall
,
will
serve
to
show
it
Ought
to
be
Manag'd
in
the
same
Proportion
as
before
,
viz.
With
a
Just
Regard
to
her
own
Nature
,
as
well
as
our
present
Necessities
.
These
are
two
Essential
properties
of
that
Assistance
,
we
can
in
Reason
expect
from
her
:
and
what
has
been
Offered
here
to
this
purpose
,
has
the
Advantage
of
them
Both
;
Wherein
is
included
nothing
to
the
Prejudice
of
her
Faculties
,
or
in
Contradiction
to
her
Inclinations
;
which
implies
all
the
service
she
can
doe
us
,
and
what
is
sufficient
to
make
us
happy
.
Every
thing
beyond
it
is
Grievous
in
the
Performance
,
and
Unprofitable
in
the
Conclusion
.
To
Illustrate
this
,
but
with
one
Instance
;
what
would
be
more
unnatural
than
an
Army
of
Beautiful
Ladies
?
The
softness
,
and
Delicacy
of
their
Bodies
disables
them
from
Bearing
Arms
;
and
the
tenderness
of
their
Affections
,
Indisposes
them
for
Blood
and
Ruin
;
their
Limbs
made
only
for
Amorous
Embraces
,
will
soon
Sink
under
the
rude
Encounters
of
War
.
Their
Eyes
may
not
wound
to
Death
in
the
Field
;
and
their
strongest
Charms
may
Fail
of
Captivating
a
Barbarous
Enemy
.
Such
considerations
as
these
have
Justly
Secur'd
them
from
the
Toil
and
Fatigue
of
this
Employment
.
And
there
is
no
Need
of
going
Far
for
Argument
,
would
that
Effectualy
release
them
from
every
other
Uneasie
and
Afflicting
work
.
The
natural
Insufficiency
of
Woman
for
these
things
,
directs
Plainly
to
what
she
is
truly
capable
of
.
For
these
Qualities
,
as
Useless
,
and
Insignificant
as
they
appear
to
Some
Purposes
;
Become
yet
Wonderfully
Serviceable
in
a
Different
Respect
,
and
Directed
to
a
Proper
End.
Thus
what
can
Contribute
more
to
the
Improvement
of
Human
Life
,
either
by
adding
to
the
Pleasures
of
Enjoyment
,
or
by
taking
off
from
the
Burden
of
Evil
Accidents
,
than
a
Pittiful
and
tender
Companion
?
One
who
Condoles
our
Calamities
,
Rejoyces
at
our
Welfare
,
and
Sympathises
with
every
Passion
:
One
who
Charms
with
no
more
than
a
Transient
Glance
,
and
Creates
no
less
than
Transports
in
common
Conversation
.
What
then
are
the
Effects
of
her
more
familiar
,
and
affectionate
Behaviour
,
of
a
Thousand
Little
Endearments
,
Fondnesses
,
and
Caresses
!
These
are
the
Labours
of
Woman's
Life
;
these
the
Instruments
of
Man's
Happiness
;
thus
employ'd
she
answers
one
end
of
her
own
Creation
,
and
helps
to
Compleat
the
Design
of
His
.
WOMAN
THE
CROWN
OF
THE
Creation
.
WHAT
has
been
already
Confirm'd
in
the
former
part
of
this
Letter
,
concerning
the
Nature
and
Extent
of
that
Assistance
design'd
us
in
the
Creation
of
Woman
,
will
be
yet
farther
Recommended
,
by
considering
how
Admirably
well
she
Stands
qualified
for
the
Discharge
of
those
Particular
duties
it
Implies
.
This
may
be
done
,
by
taking
a
slight
Survey
of
her
Original
Endownments
,
and
acquired
Virtues
;
which
will
at
once
Vindicate
the
Perfection
of
the
Female
Nature
,
and
serve
likewise
to
regulate
our
expectations
of
Advantage
from
it
.
§.
I.
EDUCATION
.
The
Main
of
Woman's
life
depends
much
upon
the
manner
of
her
Education
:
In
order
therefore
to
Declaim
against
the
former
with
any
Colour
of
Reason
,
or
carry
on
the
Design
with
any
hopes
of
Success
,
the
latter
is
first
of
all
to
be
Condemn'd
.
The
common
method
of
Educating
young
Women
is
frequently
Impeach'd
under
the
Specious
Accusation
of
Vanity
.
And
't
is
here
Just
as
in
other
Cases
;
we
soon
Agree
in
the
Censorious
part
,
to
call
something
Vain
,
but
then
as
to
the
Rational
,
we
are
all
Strangely
Divided
in
our
Opinions
,
wherein
the
Vanity
of
it
does
Consist
;
a
good
Argument
this
with
me
,
that
the
general
Conclusion
is
Rash
and
Unreasonable
.
For
when
once
an
Opinion
can
be
founded
upon
Reason
,
it
has
usually
one
and
the
same
Foundation
among
all
the
several
Abetters
of
it
.
To
determine
any
action
truly
useful
,
or
Vain
,
Regard
must
be
always
had
to
its
Ultimate
end
,
and
design
;
for
without
this
the
Instruments
of
procuring
the
very
best
of
Blessings
,
which
one
would
think
,
are
the
farthest
from
vain
,
will
nevertheless
be
reputed
such
.
And
thus
no
kind
of
action
whatever
(
while
abstracted
from
its
end
)
can
Possibly
be
free
from
Vanity
:
't
is
for
want
of
this
Necessary
Caution
,
that
the
Ladies
are
so
hardly
Us'd
in
the
case
before
us
.
Were
their
Education
,
and
the
Natural
Consequences
of
it
but
Considered
together
and
with
one
View
,
it
would
not
appear
to
be
Manag'd
out
of
a
Principle
of
vain
glory
,
and
ostentation
,
but
industriously
contriv'd
for
the
Improvement
of
their
Nature
,
and
the
recommendation
of
their
persons
.
Their
Lessons
are
Innocent
,
and
only
Resining
a
little
upon
the
Simplicity
of
Nature
.
They
teach
how
to
raise
pleasurable
Passions
,
and
Produce
agreeable
Ideas
,
to
touch
the
Sence
,
and
Transport
the
very
Soul
;
in
a
Word
,
the
repeated
Essays
of
their
first
Years
,
make
the
practice
of
their
duty
become
Habitual
to
them
,
and
they
quickly
commence
Artists
in
the
great
business
of
their
Lives
.
§.
II
.
CONVERSATION
.
Most
of
the
Conversation
between
man
and
man
,
may
be
divided
into
Insipid
,
and
Contentious
;
such
as
either
affects
not
at
all
,
or
raises
the
worst
of
Passions
.
We
were
never
design'd
,
it
seems
,
to
converse
among
our selves
:
It
is
not
good
,
says
the
Text
,
that
Man
should
be
alone
:
but
the
Ladies
,
Heavens
be
prais'd
,
are
Sociable
,
and
there
lies
our
Refuge
.
When
we
are
prety
well
mop'd
with
listning
to
one
another's
Dreams
;
or
enrag'd
by
mutual
Contradiction
;
we
may
repair
to
them
for
refreshment
in
the
one
case
,
and
in
the
other
for
peaceable
Inspirations
.
Their
words
Disperse
in
cumbent
Cares
,
and
restore
the
Sickly
mind
;
they
civilize
our
Savage
natures
,
and
keep
us
from
running
into
the
Woods
;
they
Quench
the
unruly
heats
of
Anger
,
and
Kindle
the
Kinder
Flames
of
Love
;
they
alter
in
Fine
the
whole
Constitution
,
and
make
us
easie
within
our selves
,
and
affable
to
one
another
.
A
great
part
of
that
Je
ne
scay
quoi
,
or
secret
agreeableness
in
the
Persons
of
many
Women
,
may
be
well
enough
accounted
for
,
I
believe
,
in
their
Conversation
.
No
Wonder
we
receive
such
a
Multitude
of
Wounds
without
knowing
all
the
while
from
whence
they
come
:
The
cause
is
so
very
Obvious
,
it
scapes
our
nicer
Consideration
.
Cupid
lurks
under
the
Tongue
,
Wraps
up
his
Arrows
in
Delicious
words
,
and
then
alass
!
he
must
needs
Kill
with
every
Expression
.
A
Woman's
Eyes
indeed
may
set
fire
to
a
Heart
;
but
when
that
's
done
,
it
is
her
Breath
must
blow
it
into
Flame
.
There
is
nothing
Incredible
in
these
,
effects
to
One
who
is
Acquainted
never
so
little
with
the
nature
of
Female
Conversation
.
It
is
not
Clogg'd
with
the
heavy
Circumstances
of
Business
;
nor
made
Nauseous
by
Pedantry
,
and
Affectation
;
it
partakes
of
nothing
low
,
but
Condescension
;
and
all
the
Passion
it
admits
is
Love
.
't
is
Infinitely
Various
,
and
Diverting
in
it
's
Matter
;
full
of
Innocence
,
and
Ingenuity
,
recommended
by
good
Language
,
and
a
graceful
air
of
Elocution
.
§.
III
.
WIT
.
The
Ladies
,
some
of
us
observe
,
are
not
generally
so
Witty
as
our selves
.
A
great
compliment
upon
them
,
I
take
it
,
if
it
were
but
such
in
design
:
More
cannot
be
said
in
so
few
words
for
their
Reputation
;
true
Wit
indeed
is
an
excellent
gift
,
and
conducive
to
noble
ends
;
but
that
which
usurps
the
name
of
it
,
and
what
we
most
judiciously
value
our selves
upon
,
is
nothing
but
the
overflowings
of
a
vicious
and
degenerate
mind
;
serviceable
only
to
the
designs
of
Malice
,
and
helps
to
bring
peevishness
,
and
the
Spleen
into
Fashion
.
The
Ladies
we
find
are
always
pertinent
in
thought
,
as
well
as
happy
in
expression
;
and
that
is
to
be
truly
witty
.
But
then
they
never
recommend
their
parts
at
the
expence
of
their
Virtue
,
nor
Sacrifice
private
Conscience
to
publick
Fame
.
In
a
word
,
if
they
are
less
witty
than
men
,
't
is
only
because
they
are
better
natur'd
;
and
we
have
little
reason
,
methinks
,
to
boast
of
our
understandings
,
so
long
as
we
have
great
reason
to
be
asham'd
of
our
dispositions
.
§.
IV
.
BEAUTY
.
't
is
in
vain
to
offer
at
a
general
Definition
of
Beauty
,
and
it
can
never
be
describ'd
in
such
a
manner
,
as
will
answer
every
private
conception
of
the
Thing
:
Unless
it
were
first
possible
for
Contraries
to
be
reconcil'd
,
or
all
men
thought
alike
of
the
same
subject
.
It
is
without
question
a
Providential
contrivance
,
that
we
are
all
made
to
think
in
a
different
manner
from
one
another
:
the
Advantage
of
it
is
particularly
visible
in
the
case
of
Beauty
,
and
our
different
conceptions
of
it
.
For
did
every
Woman
appear
Equally
charming
in
the
Eyes
of
every
Man
;
nothing
,
't
is
likely
,
would
be
able
to
set
bounds
to
Lust
and
Debauchery
,
besides
Death
or
Impotence
.
The
Blessings
of
handsom
Women
among
us
Bears
,
methinks
,
some
kind
of
Resemblance
with
that
of
Manna
to
the
Israelites
.
For
tho'
't
is
true
every
Particle
of
That
,
had
a
capacity
,
they
say
,
of
Suiting
with
every
Palate
;
whereas
't
is
not
every
Woman
can
make
her self
to
be
Admir'd
of
all
;
and
so
the
comparsion
Fails
;
there
is
nevertheless
an
Infinite
variety
of
Beauties
,
for
the
like
Variety
of
Conceptions
;
and
the
Parellel
holds
good
in
the
main
,
viz.
that
Here
,
as
well
as
in
the
Wilderness
is
Meat
,
for
every
Palate
;
only
it
may
perhaps
require
,
because
it
deserves
indeed
a
little
more
pains
to
procure
it
.
I
take
care
always
,
for
my
own
part
,
never
to
decry
any
Woman
for
absolutely
Ugly
;
because
her
person
does
not
fall
in
with
my
particular
notion
of
what
is
taking
,
and
agreeable
;
for
I
make
no
doubt
,
but
in
all
such
cases
,
it
Exactly
answers
the
Idea
,
which
One
,
or
More
have
Fram'd
to
themselves
of
a
perfect
Beauty
.
§.
V.
RELIGION
.
The
Ladies
are
not
more
unlike
us
in
their
natural
Complexions
,
than
in
the
Face
of
their
Religion
:
and
't
is
to
be
fear'd
They
wou'd
come
off
equally
gainers
by
either
Comparison
.
They
seem
to
make
more
of
the
same
Principles
than
we
do
,
and
Manage
them
to
better
Advantage
.
They
preserve
the
Substance
of
Religion
,
and
let
alone
what
ever
is
Superfluous
.
Female
Education
leads
not
towards
any
knowledge
in
the
Controversial
parts
of
Divinity
;
and
the
Ladies
are
so
many
standing
Arguments
of
the
Vanity
of
that
sort
of
Study
.
Controversie
,
they
well
observe
,
Confounds
Instead
of
Confuting
;
and
as
it
always
supposes
Heresy
,
so
't
is
generally
Productive
of
it
.
It
is
with
good
Reason
therefore
that
they
make
no
part
in
religious
Disputes
,
and
thence
are
better
Compos'd
to
look
to
their
own
Business
,
and
less
subject
to
Discraction
amidst
their
Devotions
:
They
find
no
occasion
to
Judge
Uncharitably
of
others
,
and
thereby
Secure
a
good
name
to
themselves
.
't
is
true
there
are
Hereticks
of
both
Sexes
,
and
many
Women
are
through
a
Pardonable
easiness
of
temper
Seduc'd
into
wrong
Perswasions
;
but
they
rarely
offer
a
Heresy
to
the
World
themselves
,
or
stand
in
the
Front
of
a
Novel
Sect
.
They
are
Deluded
,
I
say
,
by
wicked
Men
;
but
have
no
thoughts
of
returning
the
Pious
Fraud
.
To
conclude
,
however
They
may
stand
Disttinguish'd
among
Themselves
by
a
difference
of
Faith
or
Profession
;
the
Wonderful
Innocence
and
Charity
of
their
Lives
will
raise
them
ever
above
the
rest
of
the
Rational
World
.
§.
VI
.
MODESTY
.
Modesty
is
the
Darling
Attribute
of
Woman
,
the
great
Moral
Distinction
between
her self
,
and
Man
.
This
it
is
,
that
Recommends
her
Beauty
,
and
Invigorates
every
Charm
;
that
upholds
the
Dignity
of
her
Nature
,
and
preserves
the
whole
Circle
of
her
virtues
Inviolable
.
To
talk
of
immodest
Women
is
Nonsence
;
there
can
be
no
such
:
For
to
loose
their
Modesty
,
they
must
loose
a
part
of
their
Nature
;
and
then
they
are
no
longer
Women
but
Monsters
:
Consequently
such
as
Degenerate
in
this
particular
,
bring
no
Scandal
upon
the
Sex
,
for
they
cease
to
be
members
of
it
.
§.
VII
.
LEARNING
.
We
are
apt
to
be
mighty
full
of
our selves
,
upon
the
Score
of
Learning
;
which
,
yet
is
the
most
Imperfect
of
any
thing
about
us
,
and
affords
Infinite
matter
of
Humiliation
.
It
consists
,
for
the
most
part
,
in
senseless
Words
,
and
solemn
Looks
;
in
Doubts
,
and
Disputations
,
in
Pride
,
Prejudice
and
Error
.
These
are
the
Distinguishing
Attainments
of
our
own
Sex
;
and
and
such
as
give
notable
occasion
indeed
of
Triumph
over
the
other
.
If
we
pretend
to
any
real
piece
of
Knowledge
,
which
the
Ladies
are
without
;
we
do
but
discover
our
Pride
without
having
any
thing
to
support
it
;
and
become
ridiculously
Sordid
even
before
Possession
.
They
have
the
same
Faculties
of
Soul
with
our selves
,
and
the
same
Capacities
of
Understanding
;
otherwise
I
don't
apprehend
how
they
can
be
styl'd
a
Help-meet
for
Us
:
But
't
is
their
peculiar
Glory
that
they
make
use
of
these
with
Discretion
,
and
to
good
Effect
.
In
a
word
,
they
have
Knowledge
sufficient
to
make
their
Lives
useful
,
and
their
Ends
happy
:
and
all
beyond
this
is
toilsome
in
the
pursuit
,
besides
that
there
is
no
such
thing
as
perfect
Acquisition
.
§.
VIII
LOVE
.
Love
is
the
Foundation
of
Happiness
,
and
it
's
Perfection
:
the
Pleasures
of
Earth
are
owing
to
it
,
and
so
are
the
Joys
of
Heaven
.
The
measure
of
our
Happiness
is
proportioned
to
the
Charms
of
our
Beloved
Object
;
for
the
more
agreeable
,
That
,
the
more
intense
our
affections
are
,
and
Our selves
by
consequence
,
so
much
the
more
happy
.
All
Objects
,
Consider'd
●s
Amiable
,
〈…〉
our
Affections
,
we
find
,
just
to
the
same
Pitch
,
nor
Produce
in
us
Equal
Degrees
of
Pleasure
.
One
〈…〉
Reason
of
this
is
,
because
they
all
Differ
in
Nature
,
and
Capacity
;
and
Consequently
Act
not
upon
our
Minds
in
the
same
Manner
,
and
with
Equal
advantage
;
But
Each
according
to
it
's
proper
Nature
,
and
Subordinate
Powers
.
Some
,
for
Instance
,
gain
our
Affections
purely
upon
the
account
of
what
they
are
in
themselves
;
and
by
the
Force
of
their
Intrinsick
,
and
Inherent
Excellencies
,
without
any
particular
Endearment
,
or
further
Recommendation
;
such
are
things
Inanimate
,
as
curious
Pictures
,
Beautiful
Edifices
,
and
the
like
:
or
Even
Rational
Creatures
themselves
;
so
far
as
they
are
only
Propos'd
to
us
with
their
Natural
,
or
Necessary
Qualifications
.
Such
Objects
under
so
Imperfect
a
Notion
as
this
,
can
at
Best
but
provoke
a
very
Feeble
Passion
,
a
Mixture
perhaps
of
some
Love
,
and
more
admiration
.
Other
Objects
advance
with
yet
a
stronger
Charm
;
such
as
in
it self
is
more
Powerful
than
all
the
Rest
,
and
when
in
Conjunction
with
them
,
is
Irresistable
.
These
strike
with
a
Double
advantage
;
They
not
only
shine
with
absolute
,
and
Intrinsick
Glory
;
but
Voluntarily
Exert
It
too
.
In
short
,
they
return
our
Love
,
and
strengthen
that
Passion
in
our selves
,
by
the
Additional
Powers
of
their
own
;
and
we
become
the
very
same
thing
to
what
we
Love
,
which
it
's
self
is
to
us
.
This
is
the
Time
,
when
Mutual
Desires
of
Union
begin
to
grow
Furious
,
the
Prospect
of
it
is
Transporting
,
and
the
Union
it self
Happiness
Unutterable
.
What
has
been
observ'd
of
Love
in
General
,
will
naturally
introduce
the
following
Reflection
,
Viz
.
That
we
Men
are
indebted
to
the
Ladies
,
for
the
compleatest
Happiness
our
present
Constitution
can
admit
.
We
cannot
but
Love
,
as
well
as
Admire
,
the
Virtues
residing
in
Female
Minds
:
And
the
Curious
and
Delicate
Structure
of
their
Bodies
will
call
ever
for
our
Admiration
.
But
then
,
when
the
Ladies
Generously
apply
all
these
for
our
Service
,
and
Satisfaction
,
with
what
Flowing
Joys
must
we
be
fill'd
!
with
what
Raptures
die
away
!
In
a
word
,
the
Perfection
of
the
Female
Nature
is
more
than
enough
to
fill
our
extended
Capacities
;
and
the
Personal
endearments
of
Woman-kind
are
able
to
command
our
utmost
Affections
.
The
instances
of
their
Love
are
Judicious
,
and
consequently
Affecting
.
They
are
so
curiously
manag'd
,
and
with
so
much
Art
,
that
they
become
no
less
Acceptable
in
the
smallest
Trifles
,
than
in
matters
of
the
greatest
Importance
.
Their
Love
is
remarkably
different
from
ours
in
two
respects
:
It
is
not
so
soon
Kindled
,
nor
so
quickly
put
Out
.
They
don't
gratifie
with
their
warmest
Affections
on
a
sudden
:
but
the
Recompence
is
,
where
once
they
fall
,
they
Flame
,
and
Burn
immoveably
for
Ever
.
§.
IX
.
PRUDENCE
.
Prudence
is
a
serious
Consideration
of
our
own
Condition
,
and
a
constant
Management
of
ourselves
agreeable
to
the
sence
we
have
of
it
.
The
Ladies
,
it
must
be
confess'd
,
exceed
us
in
this
particular
as
much
as
in
any
other
.
As
for
those
who
have
not
this
conviction
upon
their
Minds
,
they
may
be
satisfyed
by
running
over
distinctly
the
several
Circumstances
,
Relations
,
and
Capacities
,
of
almost
any
individual
of
the
Sex
,
and
observing
her
proper
Care
,
and
Prudential
Conduct
thereupon
:
Her
Devotion
to
Heaven
,
and
Charity
to
Man-kind
,
Her
Piety
to
Parents
,
and
Affection
to
Children
,
Her
Love
to
her
Husband
,
Her
Clemency
to
Servants
,
&c.
And
afterwards
by
looking
back
upon
their
own
Behaviour
in
some
of
the
same
,
or
parellel
cases
,
and
observing
the
many
Absurdities
committed
in
each
of
them
.
§.
X.
DIVERSION
.
't
is
a
common
Complaint
among
the
Enemies
of
the
Fair
Sex
,
That
too
much
of
their
Time
is
spent
in
Ease
and
Pleasure
,
and
consequently
too
little
of
it
Reserv'd
for
Business
,
and
the
necessary
Discharge
of
their
Duty
.
Now
this
Objection
will
appear
Frivolous
,
and
of
no
Force
,
if
we
do
but
consider
it
's
first
Rise
It
proceeds
from
a
mistaken
Notion
of
Duty
in
General
:
These
Men
look
upon
Labour
and
Difficulty
,
as
Things
essential
to
the
Performance
of
whatever
is
Commanded
by
Authority
;
and
imagine
a
Thing
is
then
done
Best
,
when
it
occasions
most
Vexation
and
Pains
.
Thus
I
have
known
some
Persons
pretend
to
a
more
than
ordinary
Share
of
Religion
,
only
because
they
Tormented
themselves
,
more
than
Others
did
,
about
it
;
and
were
Ready
to
Condemn
all
such
as
serv'd
God
chearfully
,
and
took
a
more
Rational
Freedom
in
the
innocent
Improvement
of
Life
.
And
thus
I
am
perswaded
it
is
with
the
Men
I
am
now
speaking
of
.
They
cannot
allow
the
Ladies
to
be
doing
their
Duty
,
so
long
as
they
put
themselves
to
no
visible
Pain
in
the
Prosecution
of
it
;
when
at
the
same
time
the
only
way
for
them
to
do
it
Effectually
,
is
to
do
it
Delightfully
,
and
after
their
own
Humour
.
They
are
naturally
Dispos'd
to
accomplish
those
Ends
for
which
they
were
design'd
;
and
they
then
take
the
readiest
way
to
attain
'em
,
when
they
pursue
them
in
a
Manner
most
Easie
and
Pleasant
to
themselves
.
What
has
a
kinder
Influence
upon
the
Mind
of
Man
than
Woman
Singing
?
What
will
sooner
Raise
his
Drooping
Spirits
,
or
Slacken
his
stormy
Resolution
?
What
can
we
desire
more
than
to
hear
the
Voice
of
a
Syren
,
and
never
feel
her
Violence
?
What
Joys
like
those
of
being
Ravish'd
with
the
Musick
,
without
being
Ruin'd
by
the
Monster
?
The
Ladies
are
all
Sincere
;
their
Songs
full
of
Harmony
and
Love
.
And
shall
we
be
Offended
at
our
own
Happiness
,
because
the
Authors
of
it
are
Partakers
with
us
,
and
repeat
with
Pleasure
what
we
hear
with
Transport
?
Shall
we
deny
the
Sweetness
of
the
Charm
,
or
not
admit
it
to
our
Ears
?
O
senseless
Obstinacy
!
ó
barbarous
Stupidity
!
Again
,
Nothing
adds
a
diviner
Grace
to
the
Person
of
a
Woman
,
than
a
proper
Motion
,
a
becoming
Mien
.
Aeneas
was
no
longer
Ignorant
of
the
Goddess
his
Mother
,
than
till
she
Mov'd
:
He
knew
her
by
her
heavenly
Gate
.
There
is
not
any
thing
more
Affecting
,
among
all
the
silent
Endearments
of
the
Sex
.
Cupid
Rejoyces
at
a
Dancing
Match
,
and
Triumphs
at
a
Ball
;
and
,
shall
we
Condemn
the
Ladies
for
using
such
an
Exercise
?
For
my
part
,
I
see
no
place
for
Censure
:
Those
who
do
,
I
remit
to
the
former
part
of
this
Letter
,
where
they
will
find
,
That
the
Life
of
Woman
ought
to
be
Easie
,
as
well
as
Useful
;
and
she
may
very
reasonably
consult
her
own
Happiness
,
even
there
,
where
she
is
principally
promoting
Ours
.
Thus
,
Madam
,
have
I
attempted
,
your
Commands
,
according
to
that
Brevity
,
and
Method
,
You
were
pleas'd
to
Recommend
.
I
haue
given
you
my
Thoughts
,
wherein
the
proper
Business
of
your
Sex
,
so
far
as
it
relates
to
our
own
,
does
consist
;
and
consider'd
Briefly
,
how
well
you
are
dispos'd
by
Nature
and
Inclination
for
it
.
The
Conclusion
of
all
is
,
That
you
Ladies
were
made
to
be
Happy
yourselves
,
and
to
make
us
so
;
and
that
as
your
own
Happiness
is
the
first
End
of
your
own
Being
,
so
't
is
the
first
Step
too
to
the
Happiness
of
ours
.
This
Argument
might
,
I
confess
,
be
much
improv'd
by
making
use
of
different
Considerations
,
and
enlarging
farther
upon
each
:
But
you
guess'd
aright
of
my
Incapacity
,
and
accordingly
confin'd
my
Pen
.
Nor
have
I
cause
to
Complain
of
the
Restraint
;
for
I
have
so
shamefully
manag'd
the
Best
Cause
in
this
little
Compass
,
that
a
greater
Liberty
could
have
only
turn'd
to
my
greater
Confusion
:
But
all
this
Acknowledgment
of
mine
,
is
downright
Transgressing
the
Character
of
my
own
Sex
.
't
is
much
more
Natural
for
us
to
be
Conceited
with
our
own
Performances
,
to
magnify
a
little
Merit
in
our
own
Eyes
,
and
then
claim
a
Reward
as
Vast
as
our
partial
Imagination
.
You
must
needs
be
Sensible
,
Madam
,
of
this
common
Infirmity
among
us
;
and
I
beseech
you
,
Consider
it
:
For
there
is
nothing
else
,
I
know
,
of
can
excuse
me
,
if
in
consideration
of
this
imperfect
Trifle
,
I
presume
to
do
my self
so
much
Honour
,
as
to
Subscribe
my self
,
Madam
,
your
most
faithful
Servant
,
Philogynes
.