Late Bishop of Autun.
HAVING read with great
pleasure a pamphlet, which you have lately published, on National Education, I
dedicate this volume to you — the first dedication that I have ever
written, to induce you to read it with attention; and, because I think that you
will understand me, which I do not suppose many pert witlings will, who may
ridicule the arguments they are unable to answer. But, Sir, I carry my respect
for your understanding still farther; so far, that I am confident you will not
throw my work aside, and hastily conclude that I am in the wrong, because you
did not view the subject in the same light yourself. And, pardon my frankness,
but I must observe, that you treated it in too cursory a manner, contented to
consider it as it had been considered formerly, when the rights of man, not to
advert to woman, were trampled on as chimerical — I call upon you,
therefore, now to weigh what I have advanced respecting the rights of woman,
and national education — and I call with the firm tone of humanity. For my
arguments, Sir, are dictated by a disinterested spirit — I plead for my
sex — not for myself. Independence I have long considered as the grand
blessing of life, the basis of every virtue — and independence I will ever
secure by contracting my wants, though I were to live on a barren heath.
It is then an affection for the whole human race that makes my pen dart
rapidly along to support what I believe to be the cause of virtue: and the same
motive leads me earnestly to wish to see woman placed in a station in which she
would advance, instead of retarding, the progress of those glorious principles
that give a substance to morality. My opinion, indeed, respecting the rights
and duties of woman, seems to flow so naturally from these simple principles,
that I think it scarcely possible, but that some of the enlarged minds who
formed your admirable constitution, will coincide with me.
In France there is undoubtedly a more general diffusion of knowledge than in
any part of the European world, and I attribute it, in a great measure, to the
social intercourse which has long subsisted between the sexes. It is true, I
utter my sentiments with freedom, that in France the very essence of sensuality
has been extracted to regale the voluptuary, and a kind of sentimental lust has
prevailed, which, together with the system of duplicity that the whole tenor of
their political and civil government taught, have given a sinister sort of
sagacity to the French character, properly termed finesse, and a polish of
manners that injures the substance, by hunting sincerity out of society. —
And, modesty, the fairest garb of virtue! has been more grossly insulted in
France than even in England, till their women have treated as prudish
that attention to decency, which brutes instinctively observe.
Manners and morals are so nearly allied that they have often been
confounded; but, though the former should only be the natural reflection of the
latter, yet, when various causes have produced factitious and corrupt manners,
which are very early caught, morality becomes an empty name. The personal
reserve, and sacred respect for cleanliness and delicacy in domestic life,
which French women almost despise, are the graceful pillars of modesty; but,
far from despising them, if the pure flame of patriotism have reached their
bosoms, they should labour to improve the morals of their fellow-citizens, by
teaching men, not only to respect modesty in women, but to acquire it
themselves, as the only way to merit their esteem.
Contending for the rights of woman, my main argument is built on this simple
principle, that if she be not prepared by education to become the companion of
man, she will stop the progress of knowledge, for truth must be common to all,
or it will be inefficacious with respect to its influence on general practice.
And how can woman be expected to co-operate unless she knows why she ought to
be virtuous? unless freedom strengthens her reason till she comprehend her
duty, and see in what manner it is connected with her real good? If children
are to be educated to understand the true principle of patriotism, their mother
must be a patriot; and the love of mankind, from which an orderly train of
virtues spring, can only be produced by considering the moral and civil
interest of mankind; but the education and situation of woman, at present,
shuts her out from such investigations.
In this work I have produced many arguments, which to me were conclusive, to
prove that the prevailing notion respecting a sexual character was subversive
of morality, and I have contended, that to render the human body and mind more
perfect, chastity must more universally prevail, and that chastity will never
be respected in the male world till the person of a woman is not, as it were,
idolized, when little virtue or sense embellish it with the grand traces of
mental beauty, or the interesting simplicity of affection.
Consider, Sir, dispassionately, these observations — for a glimpse of
this truth seemed to open before you when you observed, 'that to see one half
of the human race excluded by the other from all participation of government,
was a political ph?nomenon that, according to abstract principles, it was
impossible to explain.' If so, on what does your constitution rest? If the
abstract rights of man will bear discussion and explanation, those of woman, by
a parity of reasoning, will not shrink from the same test: though a different
opinion prevails in this country, built on the very arguments which you use to
justify the oppression of woman — prescription.
Consider, I address you as a legislator, whether, when men contend for their
freedom, and to be allowed to judge for themselves respecting their own
happiness, it be not inconsistent and unjust to subjugate women, even though
you firmly believe that you are acting in the manner best calculated to promote
their happiness? Who made man the exclusive judge, if woman partake with him of
the gift of reason?
In this style, argue tyrants of every denomination, from the weak king to
the weak father of a family; they are all eager to crush reason; yet always
assert that they usurp its throne only to be useful. Do you not act a similar
part, when you force all women, by denying them civil and political
rights, to remain immured in their families groping in the dark? for surely,
Sir, you will not assert, that a duty can be binding which is not founded on
reason? If indeed this be their destination, arguments may be drawn from
reason: and thus augustly supported, the more understanding women acquire, the
more they will be attached to their duty — comprehending it — for
unless they comprehend it, unless their morals be fixed on the same immutable
principle as those of man, no authority can make them discharge it in a
virtuous manner. They may be convenient slaves, but slavery will have its
constant effect, degrading the master and the abject dependent.
But, if women are to be excluded, without having a voice, from a
participation of the natural rights of mankind, prove first, to ward off the
charge of injustice and inconsistency, that they want reason, — else this
flaw in your NEW CONSTITUTION, the first constitution
founded on reason, will ever shew that man must, in some shape, act like a
tyrant, and tyranny, in whatever part of society it rears its brazen front,
will ever undermine morality.
I have repeatedly asserted, and produced what appeared to me irrefragable
arguments drawn from matters of fact, to prove my assertion, that women cannot,
by force, be confined to domestic concerns; for they will, however ignorant,
intermeddle with more weighty affairs, neglecting private duties only to
disturb, by cunning tricks, the orderly plans of reason which rise above their
Besides, whilst they are only made to acquire personal accomplishments, men
will seek for pleasure in variety, and faithless husbands will make faithless
wives; such ignorant beings, indeed, will be very excusable when, not taught to
respect public good, nor allowed any civil rights, they attempt to do
themselves justice by retaliation.
The box of mischief thus opened in society, what is to preserve private
virtue, the only security of public freedom and universal happiness?
Let there be then no coercion established in society, and the common
law of gravity prevailing, the sexes will fall into their proper places. And,
now that more equitable laws are forming your citizens, marriage may become
more sacred: your young men may choose wives from motives of affection, and
your maidens allow love to root out vanity.
The father of a family will not then weaken his constitution and debase his
sentiments, by visiting the harlot, nor forget, in obeying the call of
appetite, the purpose for which it was implanted. And, the mother will not
neglect her children to practise the arts of coquetry, when sense and modesty
secure her the friendship of her husband.
But, till men become attentive to the duty of a father, it is vain to expect
women to spend that time in their nursery which they, 'wise in their
generation,' choose to spend at their glass; for this exertion of cunning is
only an instinct of nature to enable them to obtain indirectly a little of that
power of which they are unjustly denied a share: for, if women are not
permitted to enjoy legitimate rights, they will render both men and themselves
vicious, to obtain illicit privileges.
I wish, Sir, to set some investigations of this kind afloat in France; and
should they lead to a confirmation of my principles, when your constitution is
revised the Rights of Woman may be respected, if it be fully proved that reason
calls for this respect, and loudly demands JUSTICE for
one half of the human race.
I am, SIR,
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