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Vindication of the Rights of Women

M >> Mary Wollstonecraft [Godwin] >> Vindication of the Rights of Women




Make them free, and they will quickly become wise and virtuous, as
men become more so; for the improvement must be mutual, or the
justice which one half of the human race are obliged to submit to,
retorting on their oppressors, the virtue of man will be worm-eaten
by the insect whom he keeps under his feet.

Let men take their choice, man and woman were made for each other,
though not to become one being; and if they will not improve women,
they will deprave them!

I speak of the improvement and emancipation of the whole sex, for I
know that the behaviour of a few women, who by accident, or
following a strong bent of nature, have acquired a portion of
knowledge superior to that of the rest of their sex, has often been
over-bearing; but there have been instances of women who, attaining
knowledge, have not discarded modesty, nor have they always
pedantically appeared to despise the ignorance which they laboured
to disperse in their own minds. The exclamations then which any
advice respecting female learning, commonly produces, especially
from pretty women, often arise from envy. When they chance to see
that even the lustre of their eyes, and the flippant sportiveness
of refined coquetry will not always secure them attention, during a
whole evening, should a woman of a more cultivated understanding
endeavour to give a rational turn to the conversation, the common
source of consolation is, that such women seldom get husbands.
What arts have I not seen silly women use to interrupt by
FLIRTATION, (a very significant word to describe such a manoeuvre)
a rational conversation, which made the men forget that they were
pretty women.

But, allowing what is very natural to man--that the possession of
rare abilities is really calculated to excite over-weening pride,
disgusting in both men and women--in what a state of inferiority
must the female faculties have rusted when such a small portion of
knowledge as those women attained, who have sneeringly been termed
learned women, could be singular? Sufficiently so to puff up the
possessor, and excite envy in her contemporaries, and some of the
other sex. Nay, has not a little rationality exposed many women to
the severest censure? I advert to well known-facts, for I have
frequently heard women ridiculed, and every little weakness
exposed, only because they adopted the advice of some medical men,
and deviated from the beaten track in their mode of treating their
infants. I have actually heard this barbarous aversion to
innovation carried still further, and a sensible woman stigmatized
as an unnatural mother, who has thus been wisely solicitous to
preserve the health of her children, when in the midst of her care
she has lost one by some of the casualties of infancy which no
prudence can ward off. Her acquaintance have observed, that this
was the consequence of new-fangled notions--the new-fangled notions
of ease and cleanliness. And those who, pretending to experience,
though they have long adhered to prejudices that have, according to
the opinion of the most sagacious physicians, thinned the human
race, almost rejoiced at the disaster that gave a kind of sanction
to prescription.

Indeed, if it were only on this account, the national education of
women is of the utmost consequence; for what a number of human
sacrifices are made to that moloch, prejudice! And in how many
ways are children destroyed by the lasciviousness of man? The want
of natural affection in many women, who are drawn from their duty
by the admiration of men, and the ignorance of others, render the
infancy of man a much more perilous state than that of brutes; yet
men are unwilling to place women in situations proper to enable
them to acquire sufficient understanding to know how even to nurse
their babes.

So forcibly does this truth strike me, that I would rest the whole
tendency of my reasoning upon it; for whatever tends to
incapacitate the maternal character, takes woman out of her sphere.

But it is vain to expect the present race of weak mothers either to
take that reasonable care of a child's body, which is necessary to
lay the foundation of a good constitution, supposing that it do not
suffer for the sins of its fathers; or to manage its temper so
judiciously that the child will not have, as it grows up, to throw
off all that its mother, its first instructor, directly or
indirectly taught, and unless the mind have uncommon vigour,
womanish follies will stick to the character throughout life. The
weakness of the mother will be visited on the children! And whilst
women are educated to rely on their husbands for judgment, this
must ever be the consequence, for there is no improving an
understanding by halves, nor can any being act wisely from
imitation, because in every circumstance of life there is a kind of
individuality, which requires an exertion of judgment to modify
general rules. The being who can think justly in one track, will
soon extend its intellectual empire; and she who has sufficient
judgment to manage her children, will not submit right or wrong, to
her husband, or patiently to the social laws which makes a
nonentity of a wife.

In public schools women, to guard against the errors of ignorance,
should be taught the elements of anatomy and medicine, not only to
enable them to take proper care of their own health, but to make
them rational nurses of their infants, parents, and husbands; for
the bills of mortality are swelled by the blunders of self-willed
old women, who give nostrums of their own, without knowing any
thing of the human frame. It is likewise proper, only in a
domestic view, to make women, acquainted with the anatomy of the
mind, by allowing the sexes to associate together in every pursuit;
and by leading them to observe the progress of the human
understanding in the improvement of the sciences and arts; never
forgetting the science of morality, nor the study of the political
history of mankind.

A man has been termed a microcosm; and every family might also be
called a state. States, it is true, have mostly been governed by
arts that disgrace the character of man; and the want of a just
constitution, and equal laws, have so perplexed the notions of the
worldly wise, that they more than question the reasonableness of
contending for the rights of humanity. Thus morality, polluted in
the national reservoir, sends off streams of vice to corrupt the
constituent parts of the body politic; but should more noble, or
rather more just principles regulate the laws, which ought to be
the government of society, and not those who execute them, duty
might become the rule of private conduct.

Besides, by the exercise of their bodies and minds, women would
acquire that mental activity so necessary in the maternal
character, united with the fortitude that distinguishes steadiness
of conduct from the obstinate perverseness of weakness. For it is
dangerous to advise the indolent to be steady, because they
instantly become rigorous, and to save themselves trouble, punish
with severity faults that the patient fortitude of reason might
have prevented.

But fortitude presupposes strength of mind, and is strength of mind
to be acquired by indolent acquiescence? By asking advice instead
of exerting the judgment? By obeying through fear, instead of
practising the forbearance, which we all stand in need of
ourselves? The conclusion which I wish to draw is obvious; make
women rational creatures and free citizens, and they will quickly
become good wives, and mothers; that is--if men do not neglect the
duties of husbands and fathers.

Discussing the advantages which a public and private education
combined, as I have sketched, might rationally be expected to
produce, I have dwelt most on such as are particularly relative to
the female world, because I think the female world oppressed; yet
the gangrene which the vices, engendered by oppression have
produced, is not confined to the morbid part, but pervades society
at large; so that when I wish to see my sex become more like moral
agents, my heart bounds with the anticipation of the general
diffusion of that sublime contentment which only morality can
diffuse.


CHAPTER 13.

SOME INSTANCES OF THE FOLLY WHICH THE IGNORANCE OF WOMEN GENERATES;
WITH CONCLUDING REFLECTIONS ON THE MORAL IMPROVEMENT THAT A
REVOLUTION IN FEMALE MANNERS MIGHT NATURALLY BE EXPECTED TO
PRODUCE.

There are many follies, in some degree, peculiar to women: sins
against reason, of commission, as well as of omission; but all
flowing from ignorance or prejudice, I shall only point out such as
appear to be 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 by various
motives to perpetuate, 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?

SECTION 13.1.

One glaring instance of the weakness which proceeds from ignorance,
first claims attention, and calls for severe reproof.

In this metropolis a number of lurking leeches infamously 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, show by this credulity, that the distinction is
arbitrary, and that they have not sufficiently 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. And if any of them
should peruse this work, I entreat them to answer to their own
hearts the following questions, not forgetting that they are in the
presence of God.

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 conspicuous 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
immediate inspiration? The opinion of ages will answer this
question--to reverend old men, to people distinguished for eminent
piety.

The oracles of old were thus delivered by priests dedicated 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
dominion 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 oracle, when she was anxious to pry into
futurity, or inquire about some dubious event: and her inquiries,
however contrary to reason, could not be reckoned impious. But,
can the professors of Christianity ward off that imputation? Can a
Christian suppose, that the favourites of the most High, the highly
favoured would be obliged to lurk 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 shudder at your
thoughtlessness, and irrational devotion, for I do not suppose that
all of you laid aside your religion, such as it is, when you
entered those mysterious dwellings. 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 egregious folly of desiring to know what the
Supreme Wisdom has concealed.

Probably you would not understand me, were I to attempt to show you
that it would be absolutely inconsistent with the grand purpose of
life, that of rendering human creatures wise and virtuous: 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 foretold, events which have
not yet assumed a body to become subject to mortal inspection, can
they be foreseen by a vicious worldling, who pampers his appetites
by preying on the foolish ones?

Perhaps, however, you devoutly believe in the devil, and imagine,
to shift the question, that he may assist his votaries? 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 delusions to those still more
fashionable deceptions, 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 economy has been disturbed by
intemperance or indolence, I speak not of violent disorders, 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 blessing health, that will bear
investigation.

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 conformity to the
light of reason? Or do they effect these wonderful cures by
supernatural aid?

By a communication, an adept may answer, with the world of spirits.
A noble privilege, it must be allowed. Some of the ancients
mention familiar demons, who guarded them from danger, by kindly
intimating (we cannot guess in what manner,) when any danger was
nigh; or pointed 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 superior temperance and
piety. But the present workers of wonders are not raised above
their fellows by superior temperance or sanctity. They do not cure
for the love of God, but money. These are the priests of quackery,
though it be true they have not the convenient expedient of selling
masses for souls in purgatory, nor churches, where they can display
crutches, and models of limbs made sound by a touch or a word.

I am not conversant with the technical terms, nor initiated into
the arcana, therefore I may speak improperly; 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 show
themselves the benevolent friends of man.

It is, however, little short of blasphemy to pretend to such power.

>From the whole tenor of the dispensations of Providence, it appears
evident to sober reason, that certain vices 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 intemperate and vicious, merely to
enable them to pursue the same course with impunity? 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 vile impostors may
displease some of my readers--I respect their warmth; but let them
not forget, that the followers of these delusions bear his name,
and profess to be the disciples 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 resentment?
He--the common father, wounds but to heal, says reason, and our
irregularities producing certain consequences, we are forcibly
shown the nature of vice; 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 attain. The poison contains the
antidote; and we either reform our evil habits, and cease to sin
against our own bodies, to use the forcible language of scripture,
or a premature death, the punishment of sin, snaps the thread of
life.

Here an awful stop is put to our inquiries. But, why should I
conceal my sentiments? Considering the attributes of God, I
believe, that whatever punishment may follow, will tend, like the
anguish of disease, to show the malignity 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 Deity 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 feverish existence, it would be plunged into never
ending woe--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 reverence, 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 devout 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 homage to power, and
cringe under the foot that can crush them. Rational religion, on
the contrary, is a submission to the will of a being so perfectly
wise, that all he wills must be directed by the proper motive--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
authorize 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 foretell, the incidents that can only be foreseen by God.

SECTION 13.2.

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 SENTIMENTAL.

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
shamefully to neglect the duties of life, and frequently in the
midst of these sublime refinements they plunge 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 meretricious scenes, all retailed in a
sentimental jargon, which equally tend to corrupt the taste, and
draw the heart aside from its daily duties. I do not mention the
understanding, because never having been exercised, its slumbering
energies rest inactive, like the lurking particles of fire which
are supposed universally to pervade 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 drawn 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 mighty 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 effaced, if the understanding had been allowed to take a wider
range.

But, confined to trifling employments, they naturally imbibe
opinions which the only kind of reading calculated to interest an
innocent frivolous 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 unintelligible? 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 exertion 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 delicacy.

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, etc. 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 dressing,
quarrelling with each other, or conversing 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
connexions, 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 puffed 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 spoke freely, talking of matrimony.

Could these girls have been injured by the perusal of novels? I
almost forgot a shade in the character of one of them; she affected
a simplicity bordering on folly, and with a simper would utter the
most immodest remarks and questions, the full meaning of which she
had learned whilst secluded 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 psalms before breakfast, never touching
a silly novel.

This is only one instance; but I recollect 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 quiescent, and
when they were not roused by sensible objects and employments of
that kind, they were low-spirited, would cry, or go to sleep.

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