Children, I grant, should be innocent; but when the epithet is
applied to men, or women, it is but a civil term for weakness. For
if it be allowed that women were destined by Providence to acquire
human virtues, and by the exercise of their understandings, that
stability of character which is the firmest ground to rest our
future hopes upon, they must be permitted to turn to the fountain
of light, and not forced to shape their course by the twinkling of
a mere satellite. Milton, I grant, was of a very different
opinion; for he only bends to the indefeasible right of beauty,
though it would be difficult to render two passages, which I now
mean to contrast, consistent: but into similar inconsistencies are
great men often led by their senses:--
"To whom thus Eve with perfect beauty adorned:
My author and disposer, what thou bidst
Unargued I obey; so God ordains;
God is thy law, thou mine; to know no more
Is woman's happiest knowledge and her praise."
These are exactly the arguments that I have used to children; but I
have added, "Your reason is now gaining strength, and, till it
arrives at some degree of maturity, you must look up to me for
advice: then you ought to THINK, and only rely on God."
Yet, in the following lines, Milton seems to coincide with me, when
he makes Adam thus expostulate with his Maker:--
"Hast thou not made me here thy substitute,
And these inferior far beneath me set?
Among unequals what society
Can sort, what harmony or delight?
Which must be mutual, in proportion due
Given and received; but in disparity
The one intense, the other still remiss
Cannot well suit with either, but soon prove
Tedious alike: of fellowship I speak
Such as I seek fit to participate
All rational delight.
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