Chapter I: I Enter upon a serious and difficult undertaking; in the prosecution (2)

LIV. I knew a certain one myself, who, being examined by the torture, touching an atrocious crime which had been committed by her master and mistress, resisted the force of that rigorous test, not to save herself, but only to skreen them; for so small a portion of the fault could be imputed to her, either on account of her ignorance of the magnitude of the crime, or from her having acted by the command of others, and from various circumstances of mitigation, that the law would not have condemned her to a punishment, any thing comparable to the severity of that she underwent.

LV. But of women, from whom the power of torture could not tear the secrets of their breasts, the examples are infinite. I heard a person who had been used to assist upon such occasions declare, that, although he had known many of them confess, rather than be stripped naked to prepare them for the execution of the punishment of the rack, the instances of their having confessed after undergoing this martyrdom of their modesty, were very rare. A truly great and shining excellence in the sex this, that the regard for their modesty, should have more weight with them than all the terrors of an executioner.

LVI. I do not doubt, but this parallel I have drawn of the sexes, may appear to many somewhat flattering to the women; but I shall reply to these, that Seneca, whose rigid Stoicism removes all doubts of his impartiality, and whose severity sets him at a great distance from all suspicion of flattery, has made a comparison not a jot less favourable to the side of the women, for he absolutely asserts them to be equal to the men, in all the valuable natural faculties and dispositions. These are his words: _Quis autem dicat, naturam malignè cum muliebribus ingeniis egisse, & virtutes illarum in arctum retraxisse? Par illis mihi crede, vigor, par ad honesta (libeat) facultas est. Laborem, doloremque ex æquo si consuevere patiuntur._ (in Consol. ad Marciam.)

SECT. IX.

LVII. We are come now to defend the great article of all, which is the question of the understanding; and, I must confess, if my reason does not assist me in arguing this point, that I expect but little help or resource from authorities; because all the authors who have touched upon the matter, with the exception of one or two particular ones only, have wrote so much on the side of the vulgar opinion, that they almost uniformly speak of the understandings of the women with contempt.

LVIII. And truly, I might reply to the authority of the greatest part of these books, with the fable of the lion and the man, inserted by Carducius in one of his dialogues, which is to this effect. A man and a lion travelling together, fell to dispute whether lions or men were the bravest animals: and as they proceeded on their road, they came to a fountain, at the top of which, there was exhibited carved in marble, a man tearing a lion in pieces; upon seeing this, the man turned short on the lion, and in the tone of a conqueror, asked, if he could make any reply to so convincing an argument; to which the lion answered with a smile, this is very pretty reasoning of yours, the carving was designed and executed by a man; we lions are none of us sculptors; if we had, and were capable of doing this sort of work, I will venture to assure you, the representation would have been made quite the reverse to what you there see it.

LIX. The case is, they were men who wrote those books, in which the understandings of the women are held so cheap; had they been written by women, the men would have been placed in the inferior class: and there has not been wanting a woman, who has done something of this sort; for Lucretia Marinella, a learned Venetian lady, among other works composed a book with this title, _The Excellences of Women, compared with the Defects and Vices of Men_; the sole object of which, was to prove a preference of her own sex to ours. The learned jesuit John of Carthagena says, that he saw and read this book with great pleasure at Rome, and that he saw it also in the royal library at Madrid; but the truth is, that neither she nor we can be judges in this plea, because we are parties to the suit; and therefore the sentence and decision must be confided to the angels, who being of no sex, are impartial.

LX. And in the first place, those who hold the understanding of women in such contempt, as hardly to allow they are endued with more than pure instinct, are unworthy to be admitted as parties in the controversy; neither are those, who maintain, that the greatest reach of a woman’s capacity, does not extend farther than to qualify her for managing a hen-roost.

LXI. Some prelate, who is quoted by Don Francisco Manuel in his Guide to Married People, said, that the understanding of the most knowing woman did not exceed the bounds of ordering how a chest of clean linen should be packed. Let those who adhere to such opinions, be as respectable as they will in other points of view, they do themselves no sort of credit by such declarations; for the most favourable interpretation they admit of, is, that they were intended as hyperbolic jokes. It is a fact of public notoriety, that there have been women, who well understood the ordering and governing religious communities, and also women, who are equal to the government and direction of whole states.

LXII. These discourses against the women, are the works of superficial men; who, seeing they in general understand nothing but household business, which is commonly the only thing they are instructed in, or employed about, are apt to infer from thence, without being aware that they draw the inference from that circumstance, that they are unfit for, or incapable of any other matter. The most shallow logician knows, that it is not a valid conclusion, to suppose that because a person forbears to do an act, that he is unable to do it, and therefore, from the women in general knowing no more, it cannot be inferred, that they have not talents to comprehend more.

LXIII. Nobody understands radically and well, more than the subject he has studied; but you cannot deduce from hence, without incurring the note of barbarism, that his ability extends no farther. Sir Thomas More, in his Utopia, states the following question: suppose all men were to dedicate themselves to agriculture, in so close and strict a manner, as to occasion their understanding nothing else; would this be a foundation whereon to argue and insist, that they were incapable of understanding any other thing? With the Druses, a people of Palastine, the women are the only repositories of the little learning that subsists among them, for almost all of these can read and write; in consequence of which, the little literature they can boast of, is treasured up in the heads of the women, and totally hidden from the men, who devote themselves solely to agriculture, war, and handy-craft business. If the same custom prevailed all the world over, the women would undoubtedly consider the men as unfit for, or incapable of literature, in which light, the men at present consider the women; and as such a judgment would certainly be erroneous, in the same manner is that mistaken, which we at present make, because it proceeds upon the same principle.

SECT. X.

LXIV. And perhaps father Malebranche adopts the same mode of reasoning; for, although he was much more benign towards the women, and in his art of investigating truth acknowledges, that in the faculty of discerning sensible things, they are known to have the advantage of the men; still he insists, they are much inferior to them in the comprehension of abstract ideas; and assigns as the reason of it, the softness of their brains. It is very well known, that people search for these physical causes, and after some experience, when they are, or fancy they are sure of their effects, apply them in their own manner, to suit their own doctrines. This being the case, the consequence which results from hence is, that the author himself falls into the same intellectual disease, of which he had intended to cure all mankind. This error, is produced by common pre-occupations, and principles ill considered and digested. He without doubt made this judgment, either to avoid being led away by the common opinion, or from having observed, that women of ability, or those who are reputed such, reason with more facility, and talk more pertinently than the men, on such subjects as appertain to sensible things, and with no less precision than them (if in such cases they do not observe a total silence) on abstracted matters; but this proceeds, not from an inequality of talents, but from a difference of application and practice. Women employ themselves, and think much more than the men, about dainty eatables, setting out a table, ornaments of dress, and other things of this kind; from whence it happens, that they discourse and talk of them more pertinently, and with greater facility than those of the other sex. On the contrary, it is very rare, that any woman attends to questions of theory, or bestows the least thought on the subject of abstract ideas, and therefore it is no wonder they seem dull, when the conversation turns on such matters. If you observe them, you will find, that women who are informed, and are of a gay cast, and who sometimes take pleasure in discoursing on the delicacies of platonic love, whenever it happens that they argue with the men on this point, they greatly out-do even the most discreet ones, who have not applied themselves to explore these bagatels of fancy: this in a great measure confirms the remarks we have made above.

LXV. In general, any person whatever, be his capacity ever so great, will appear more rude than a man of little penetration, if he talks with him of such matters as the other has had experience in and he has never applied himself to understand. A labourer in husbandry, whom God has endowed with a most penetrating genius, which is no uncommon case, if it happens that his attention has never been fixed on any other thing but his work, would appear greatly inferior to the most heavy politician, if he should ever chance to converse with him about reasons of state; and the most wise politician, if he is merely a politician, who should set himself to talk about the disposition of troops, and the fighting of battles, would utter a thousand absurdities; insomuch, that if a man skilled in military affairs was to hear him, he would be apt to conclude he was mad, as Hannibal thought the great Asiatic orator was, who, in the presence of king Antiochus and him, undertook to argue about the art and conduct of war.

LXVI. It happens exactly the same in the business we are now treating of. A woman of excellent understanding, whose thoughts are constantly occupied on domestic management and the care of her house, without scarce ever hearing matters of a superior nature talked of, or, if it does happen that she hears any such thing, she rarely pays much attention to it: her husband, though much inferior to her in talents, converses frequently abroad with able men of various professions, by communicating with whom, he acquires variety of knowledge, or he enters into public business, and receives important information. Instructed in this manner, if it happens at any time that in the company of his wife, these matters are talked of, she, who by the means and in the way we have just mentioned, can gain but little aid or assistance, if she happens to speak just what occurs to her on the subject, from the want of instruction, must appear a little defective in point of knowledge, let her be ever so acute and penetrating. Her husband, and the others who hear her, conclude from thence, that she is a fool; and he in particular, plumes himself on his superior talents and abilities.

LXVII. As it fared with this woman, so it fares with an infinity of others, who, though they may have much more sense than the men they happen to be in company with, are condemned by them as unfit to reason on any kind of subject: but the truth is, that their not being able to reason at all, or their reasoning ill on such matters, does not proceed from a want of talents, but from a want of being properly informed; and without this assistance, a person, endued with even an angelic understanding, could not discourse pertinently on any subject whatever. The men at the same time, although inferior to them in understanding, shine and triumph over them with an air of importance, because they happen to be better provided with information.

LXVIII. Over and above this advantage of being better informed, the men have another, which is of great moment, to wit, that they are much accustomed to meditate, discourse, and reason upon such matters, it being in a manner their daily practice; while the women hardly ever bestow a thought on them: on which account, whenever these things are started in conversation, the men are prepared to talk upon them, and the women are taken by surprize.

LXIX. Finally, men, by their reciprocal communication with each other upon such subjects, gain mutual instruction, each individual, receiving lights and information from the observations and experience of those we converse with; and therefore, when they argue upon these matters, they not only make use of their own understandings and improvements, but they likewise avail themselves of what they have acquired from their neighbours; so that many times, what is expressed and explained by the mouth of one man, is not the produce of one understanding only, but of many. The women, who in their ordinary conversations, don’t discourse on these sublime questions, but rather of their domestic amusements and employments, furnish to each other no reciprocal lights or assistance, with respect to these great points; in consequence of which, whenever they happen to be present when such subjects are agitated, you should add to their talking unprepared, the disadvantage, of each of them being confined to the use of no more than their own proper lights and ideas.

LXX. These advantages, by means of which, a man of very short penetration, may say much more, and much more to the purpose, upon noble subjects, than a woman of great perspicuity, are of such moment, that one who has not attended to the above reflections, if he should happen to be present at a conversation of this sort, between a very keen woman and a very heavy man, might be apt to conclude, that he was a discreet person, and she a fool.

LXXI. In fact, the want of these reflections, has engendered in many men, and some of them in other respects wise and prudent ones, this great contempt for the understanding of women; but what is most laughable and ridiculous, they have exclaimed so much and so loudly against them, and have asserted with such confidence the poverty and scantiness of their understandings, that many, if not the bulk of the world, have been idle enough to believe them.

SECT. XI.

LXXII. And it seems to me, that not even those, who approaching nearer to reason, admit, that though the men in general excel the women in understanding, still own there are women of solid and perspicuous parts; I say, not even these have, to my satisfaction, established the inequality in point of understanding between the two sexes. If they had attended to the circumstances I have before-mentioned, and which frequently occur, they would have perceived, that, in the cases specified, women, of much better understandings than the men they conversed with, would appear greatly inferior to them.

LXXIII. Nor do I conceive, what other foundation this pretended inequality can be built on, than that I have mentioned, the equivocation and fallibility of which, I have just pointed out. For if I am told, the thing has been demonstrated by experience, I am prepared with a reply, and shall answer, that the experience they alledge is deceitful, and that I have exposed its fallacy in many instances; besides this, with regard to the matter of experience, I shall cite two witnesses of great credit in favour of the women. The first is, the sagacious and discreet Portugueze Don Francisco Manuel, who wrote a little treatise, called, A Guide to Married People.

LXXIV. In this Cavalier, all the circumstances that can be desired concur, to make his vote of singular weight in the question we are treating of; because, in addition to his being a man of remarkable knowledge and information, he had travelled through many countries, where he was generally charged with and negotiated important concerns; in consequence of which, and by means of his elevated genius and courteous deportment, he had opportunities of being introduced to, and conversing with, ladies of rank and fashion in all places, as may be seen by his writings.

LXXV. It appears by this author, that, not satisfied with considering the women as equal to the men in their intellectual capacities, he inclines to allow them some advantage over the other sex in this particular. In the book before quoted, fol. 73, after reciting, that the general opinion with respect to the women is otherwise; he says, _I am of a different sentiment, and am certain, that many women are exceedingly judicious and sensible, I having seen and conversed with abundance of such, both in Spain and other countries; and it appears to me, that, on account of their having the advantage of us in quickness of perception, and readiness of repartee, it is necessary to use great caution in talking with them_: and a little lower he speaks thus; although it would be unjust to dispute the purity of the metal with which Nature formed their understandings, we may nevertheless take precaution to save and guard them, in situations where they may be led into danger, and ourselves may be injured. The testimony of this author, as I have before said, is of great weight, because to his great experience and discretion, we may add, that in the treatise we have quoted, he is not very favourable to the women; and even at the end of it, he does not scruple, nor is he ashamed to accuse himself of being too severe upon them.

LXXVI. The second evidence, is that most learned Frenchman, the Abbé Bellegarde, a man who was also used to courts, and learned his knowledge of the world in the great theatre of Paris. This author, in a book he published, intitled, _Curious Observations on Literature and Morality_, affirms, that the minds of women, for the purpose of obtaining a knowledge of all sorts of sciences and arts, and also every kind of business, are in no manner inferior to those of men. I have not seen this author, but the editors of the Memoirs of Trevoux, in the month of April, 1702, quote him on the subject. The author of the Journies in the Coaches of Madrid and Alcala, who, let him be who he would, was a man of note, maintains the same sentiment (pag. 45); and father Buffier, a celebrated French writer, in a book intitled, _An Examination of vulgar Prejudices_, which he wrote expressly for the purpose of doing it, proves the same thing.

SECT. XII.

LXXVII. Having then answered the arguments alledged to be built upon experience, there only remains, that they prove to us the pretended inequality by some physical reason. But I affirm no such can be assigned, because recourse can only be had in this matter, either to an entative inequality of souls, to a distinct organization, or to a different temperament of the bodies of both sexes.

LXXVIII. From the entative inequality of souls, nothing can be deduced, for it is a generally received opinion among philosophers, that all rational souls, in point of physical perfection, are equal. I well know, that some quote St. Austin as entertaining an opposite sentiment, in his 15th book, chap. 13, on the Trinity; but I can’t find, that St. Austin in that chapter, does even so much as touch upon the matter. I know likewise, that the faculty of Paris condemned a proposition, which affirmed the soul of our Lord Christ was not more perfect than the soul of the treacherous Judas. To this the great Scottish master answered, that, as the condemnation was not confirmed by the holy see, we are not bound to observe it. In strictness this is so; but I think it would be right that such a proposition should be blotted out of every book in which it is found, as dissonant, harsh, and offensive to weak people, who in souls, can’t distinguish the physical from the moral; but this does not in any manner affect the truth of the general opinion, which assents to a total physical equality of souls.

LXXIX. But if we were to admit of an entative inequality of souls, how would they prove to us, or make us believe, that God chose the best for the men, and left the least-perfect for the women? We ought rather to believe in this matter, that the soul of holy Mary was the best which could be possessed by a pure creature; and, in fact, the famous Saurez affirms, that, physically speaking, it was most perfect; so that the women may be firm in asserting, that the soul is neither masculine nor feminine, because such an assertion is well founded.

LXXX. With regard to organization, I am inclined to think, that the variation of it, may greatly vary the operations of the soul; though we don’t to this day know, which organization is best suited to, or conduces most to, distinguishing and reasoning well. Aristotle pretends, that those with small heads are the best reasoners, a conjecture, which before he committed it to writing, he took care should correspond with the measure of his own head. Others give their vote in favour of large heads; these we may conclude, are not of the little-headed race, if they had, we might suppose they would have been on the side of Aristotle. Cardinal S’frondati, in his Curso Philosophico, says, that the reasoning organs of Cardinal Richelieu were double, to which he attributes the signal perspicuity, and intellectual agility of that minister. I apprehend, that he must mean double in magnitude, and not in number, for that would be monstrous; and this corresponds with what many others say, that the larger the brain is in quantity, the better people reason, which they collect from having observed, that the human brain is bigger in proportion than that of any other animal. Martinez and others, in their books of anatomy, excluding the great heads and the little ones, maintain, that those of the middle size are the best adapted for the operations of the understanding. Those who go about taking measure of the members of the body, in order to compute the value of the soul, may say what they please; but experience shews, that among men with large heads, you will find some stupid, and others ingenious, and that the same thing is to be observed among those with small ones. If a difference in the magnitude of the head or the brain, was to induce an inequality in the operations of the understanding, we should find a great difference in point of comprehension, among men of unequal stature, because in proportion as they were larger or smaller, so would their sculls and brains be; but this is contrary to observation.

LXXXI. But with all this, and even admitting what Pliny says to be true, that the material substance of the brain, is larger in men than it is in women, touching which matter, I beg leave to suspend my judgment, till the assertion is affirmed by some able anatomists; but I say, admitting the thing to be true, it proves nothing; for if the comprehending better, was to be governed by this material exceeding in the substance of the brain, it would follow, that an ingenious man, should have forty or fifty times more brain than an ideot, and that men of large bulk should be people of much more perspicuity than those of small stature, as we must suppose their brains to be in proportion to their size; but those, he who writes this can persuade to believe it, should return him thanks, for broaching a doctrine so well suited to their capacities.

LXXXII. I agree however, that the greater or less degree of clearness, or facility of understanding, depends in a great measure upon the difference of organization; though not upon a sensible different organization of the larger parts, but upon the insensible different one of the most minute parts, such as the different texture or firmness of the most subtile fibres, or the freeness from obstruction, or clearness of the delicate passages through which the animal spirits circulate, and also upon the tension and elasticity of the membranes which form those passages; although, we can know nothing about whether these are different in men and women, nor can even the anatomical spectacles, pry into the secret, or assist us with such a discernment or discovery; neither can the Cartesians, with all the microscopes they are capable of inventing, explore, whether the pineal gland, which they assign as the seat of the soul, is of a different texture in women, from what it is in men.

LXXXIII. That a different sensible organization, does not produce a variety in the rational operations, is manifest, at least, if this difference is not very enormous; there being men differently organized, who are of equal abilities; and men organized as nearly alike as possible, who, with respect to the faculties of the soul, are very dissimilar. The frigid Æsop, was in every part of his body, so deformed and ill-shaped, that he scarce appeared a human creature; on which account, his name in succeeding ages, was used to express an extreme degree of deformity; with all this, it is well known, that he was of a delicate and penetrating mind. Socrates, did not differ much from Æsop in the irregularity of his make; notwithstanding which, antiquity knew no man of a clearer or better understanding. But supposing we were to admit, that a distinct sensible organization produced a distinct intellectual ability, what could you in this case infer from it? Why nothing, because women are not formed differently from men in the organs which administer to, or assist the faculty of reasoning, but are distinctly formed in those only, which Nature has appropriated for the propagation of the species.

SECT. XIII.

LXXXIV. Neither in the difference of temperament, can be founded the imagined inferiority of feminine understanding; but I don’t deny, that the temperament has much influence, and conduces greatly to the just or disorderly exercise of the faculties of the soul; so far from it, I am rather persuaded, that a distinct temperature, occasions more variety in the operations of those faculties, than a different organization: for there is no man, who must not have experienced in himself, that, according as his mind is variously disposed, or he is in good or bad spirits, without finding the least bodily alteration, he is more or less fit for all sorts of operations; with all this, there is scarce an intemperance that offends the body, which does not at the same time, more or less disturb the functions of the soul; but what species of temperament or disposition, conduces most to understanding or reasoning well, it is not easy to ascertain.

LXXXV. If this point is to be settled by the doctrine of Aristotle, we might conclude, the feminine temperament is best adapted for the purpose. This philosopher, who subjects all the effects which appear in the extensive field of Nature, to the dominion of his four first qualities, says, in the 24th Sect. of his Problems, quæst. 15, that men of a cold temperament have better intellects, and reason better, than men of a hot temperament; notwithstanding which, he enters upon the same question, with supposing, that in hot climates the men are more ingenious than in cold ones, which I can hardly believe, because it would follow from thence, that the Africans are more ingenious than the English or the Dutch: but pursuing the thread of his discourse, and explaining the efficacy of the qualities by the power of the antiperastis, he affirms, that in the coldest countries the men are most ardent, and in the hot ones most cold. _Etenim, qui sedes frigidas habent, frigore loci obsistente, longe calidiores, quam sua sint natura, redduntur._ He thinks people of warm constitutions, so much inferior to those of cool ones with respect to their reasoning powers, that he makes no scruple to declare, the last compared to the first, are like men whose heads are turned by drinking too much wine. He proceeds immediately after the words before-cited, thus: _Itaque vinolentis admodum similes esse videntur, nec ingenio valent quo prospiciant, rerumque rationes inquirant._ This philosopher, when he classed the hot and stupid together, had quite forgot his disciple Alexander, though he not only forgot, but bore him in mind at the same time: for it is very certain, that he wrote the greatest part of his works, after Alexander, on account of the doubts he entertained of his fidelity, had discarded him; and after he had retired to Athens, where he experienced a fresh disgust, to wit, being witness to Alexander’s sending without taking the least notice of him, thirty talents of gold to his school-fellow Xenocrates as a gratuity; but it is doubtful, whether his resentment carried him so far, as to conspire with Antipater against Alexander’s life, and to consult with him about the best method of carrying their purpose into execution by poison. But let us return to our subject.

LXXXVI. The same Aristotle teaches, and in this, all the naturalists and medical people agree with him, that the dissimilarity of temperament in the two sexes, consists, in the men being hot and dry, and in the women being cold and moist: _Est autem vir calidus, & siccus, mulier frigida, humidaque._ Sect. 5. Quest. 26. The cold temperament, in the opinion of Aristotle, being then the best adapted for reasoning, and the hot the opposite, the women being cold, and the men hot, it follows, that the feminine temperament is better suited to comprehend and reason well, than the masculine.

LXXXVII. This proof is conclusive, to those who believe every thing Aristotle has said; but I protest for myself, that it has not the least weight with me; for I neither believe that the geniuses are better in hot countries than in cold ones, nor that men of cold temperaments are more ingenious than those of hot ones; and much less do I believe, that those of fiery dispositions are in a manner insensible; and as to the pretended power of the antiperastis, let it for the present remain in the state of doubt, which is annexed to, and inseparable from it.

LXXXVIII. Moisture and dryness, are the other two distinct qualities of the two compositions or temperaments; and by attending to them, it may also be inferred from the doctrine of Aristotle, that the women are more perspicuous than the men. Those who maintain, that the larger the quantity of the brain, the better the faculty of the understanding, found their opinion, upon having been taught, that a man has a larger brain in proportion than any other animal: and they argue thus, Aristotle says, that man is of a more humid temperament than any other animal. _Homo omnium animantium maxime humidus natura est._ Sect. 5, Quæst. 7. From hence, if it may be inferred, that from a man’s having a larger brain than brutes, is to be imputed his having more understanding; in the same manner it may be inferred, from his being more moist than them, as humidity is productive of knowledge, that he knows more. A woman then is of a more humid composition than a man, and consequently must be more intelligent than him.

LXXXIX. Although this argument proves nothing, and ought only to be used by way of retortion on those who maintain opposite opinions; for the principles on which such conclusions are founded, to speak liberally, are uncertain and doubtful. Who told Pliny, that the brain of a man was larger than that of any other animal? Has any one, think you, undertaken the prolix labour of breaking the skulls of the whole sensitive species, in order afterwards to weigh their brains? Or who told Aristotle, that man is more humid than any of the brute creation? Can it be supposed, that this philosopher had squeezed them all in a press, in order to ascertain the quantity of moisture contained in each? There seems more probability in supposing, that certain domestic brutes, the greatest part of insects, and almost every species of fish, are more humid than men. Nor even admitting it to be true, that the human brain is larger in proportion than that of any other animal, could it be inferred from thence, that a great share of understanding in the human species is the effect of a larger portion of brain. A man in many other parts of the body, differs greatly in the proportion of his make from brutes, but an excess of those parts in some individuals, does not argue a greater degree of excellence. It would be necessary, in order to make this inference, to have observed, that, among the brutes themselves, those which had the largest brains, had the strongest or best instinct; but I believe this is not the case, for if it was, a total want of perception would be the consequence of a total lack of brain, which is not so; for, according to Pliny, there are many sensitive beings, without blood and without brains, notwithstanding which, they preserve their instinct.

SECT. XIV.

XC. But waiving these proofs, which proceed upon Aristotelic doctrines, which are either false or uncertain, and which on this account, can only be serviceable to the cause of the women, by way of retorting upon those rigid partizans of Aristotle, who approve of all their master has said: I say, waiving these proofs, let us proceed to enquire, if, from the cause of the humidity in which a woman exceeds a man, there can be deduced any objection to her intellectual aptitude. On this ground, those commonly take their stand, who are desirous of proving by physical arguments, the inferiority of feminine understanding; and their reasoning seems to have an air of probability, because an excess of humour, either of itself, or by means of the vapour it attracts, is apt to retard the course of the animal spirits, by occupying in part, the narrow passages through which these exceeding fine substances flow.

XCI. But with all this, the argument is evidently fallacious; for if it was not, it would prove, not that the minds of women were less discerning than those of men, but that they were more slow and dull of comprehension than them, which is false; for most men allow, that in point of quickness they have the advantage.

XCII. Further; many men, who are keen, ready, and profound, abound with habitual defluxions and catarrhs, which are caused by a quantity of excrementitious moisture collected in the most remote recesses of the head, and within the very substance of the brain, as may be seen in Riberius, where he treats of catarrhs. The excessive humidity of the brain then, does not obstruct the ready or right use of the understanding; and if an excrementitious moisture does not obstruct it, much less can a natural one have that effect.

XCIII. And as a reason why a natural one does not hinder it, we may add, that, according to the doctrine of Pliny, the brain of a man is more humid than that of every other living creature: _Sed homo portione maximum & humidissimum._ Lib. 11, Cap. 37. Nor is it credible, that Nature should place in an organ destined for our most perfect knowledge, a temperament, capable of obstructing, or making the operations of our reason slow and defective. If I should be told, that, notwithstanding this native humidity, in which the brain of man exceeds that of a brute, it remains tempered in the exact proportion which is best suited to the operations of reason, and that the humidity of the brain of a woman exceeds that proportion; I answer, even supposing that humidity, by means of its natural quality, does not obstruct, nobody knows in what proportion, or to what degree, the brain, for the best exercising its functions should be moist; and therefore it is vague to say, there is a greater proportion of it in women than in men, or in men than in women.

XCIV. There may be opposed however, to this doctrine of humidity, the opinion of many, who affirm, that the humid and cloudy countries produce heavy dull spirits; and, on the contrary, that in the bright and clear countries, are born ingenious and sprightly ones. But be those few or many who say this, they say it without more foundation, than having imagined, the clouds of the horizon are translated to the sphere of the brain; as if in rainy countries, the opacity of the atmosphere was a dark shade, which obscured the soul, and that in countries which are blessed with a serene sky, the greater splendor of the day, would communicate greater clearness to the understanding. They might, with more aptness and propriety, say, that in the regions which are most bright and clear, the objects being more visible, they, through the windows of the eyes, enter in such numbers, that they distract the soul, and render it less fit for reflection and reasoning; and hence it is, that, in the obscurity of the night, we find the thread of our reason the least interrupted, and that we deduce our conclusions with more firmness than in clear day-light.

XCV. Let those, who maintain humid regions to be ill-suited to the production of subtile men, cast their eyes on the Venetians and the Hollanders, who are some of the most able men in Europe: the first of these, stole part of their territories from the fish; and the last may be said to live in lakes and bogs. Even here in Spain, we have an example of this sort in the Asturians, who, notwithstanding they inhabit a province, the most beset with clouds, and the most subject to rain, of any in the whole peninsula, are generally reputed for subtile, ready, and expert people. But our wonder at this will lessen, if we consider the beavers, who live almost continually in the water, notwithstanding which, Nature has produced no brutes of so noble an instinct, nor who approach so near to men, both in their love for them, and in the imitation of their customs: for you may read in Conradus Gesnero, that they take particular care of their aged parents, and they have been seen to direct men in their navigation, and to assist them in fishing; and there has such an attention been observed in them to the dead, that they withdraw and conceal the carcasses of their defunct species, at the hazard of their being devoured by other aquatic beasts.

XCVI. On the contrary, those birds, who the greatest part of their time, breathe the most subtile pure air, and the most divested of vapours, one while fleeting on the winds, and at other times placing themselves on the tops of mountains, ought to be more sagacious than terrestrial brutes; which is not the case.

XCVII. By the same mode of reasoning, the Egyptians should be the keenest people in the world, because they dwell under the brightest and most serene sky that is to be found in all the globe. There is scarce a cloud passes over Egypt in the course of a year, and the land would be totally barren, if it was not refreshed and fertilized by the waters of the Nile; and although for some ages, antiquity venerated that region as the seat of the sciences, which is manifest from Pythagoras, Homer, Plato, and other Greek philosophers, having traveled thither to improve themselves in philosophy and the mathematics; this does not prove, that they were more subtile and ingenious than other mortals, but rather, that the sciences had gone wandering about the earth, and that sometimes they took their stations in one country, and at others in another. The same thing may be said of the valley of Lima, the inhabitants of which country do not know what rain is, the land being fertilized by a light dew, assisted by a happy temperament of air, which is neither hot nor cold; notwithstanding which, the natives are not people of a delicate ingenuity, but rather the contrary, for the Pizarras found them more easy to be subdued by a few stratagems, than Cortez found the Mexicans, with all the arts he could employ, assisted by the whole power of his arms.

XCVIII. I am not ignorant, that the inhabitants of Bœotia were antiently looked upon, as a most rude, dull people, and that _Bœoticum Ingenium_ and _Bœtica Sus_, were proverbial terms of contempt, and used to express or denote, a heavy stupid person; and also, that this stupidity was attributed to the gross atmosphere, loaded with vapour, which prevails in that country; hence the expression of Horace in one of his epistles: _Bœoticum in crasso jurares aëre natum._ But I believe, and with some foundation, that the antients quoted did not do that country justice; imputing the ignorance which proceeded from want of application, to the want of capacity; and Bœotia’s lying on the confines of Attica, where learning flourished, seems to strengthen this opinion; for it is hardly probable, that within sight of a province, which is the theatre of wisdom, you should view another, which is a colony of ignorance and stupidity. On the other hand, it is certain, that Bœotia has produced some geniuses of the first rate; such as Pindar, the prince of Lyric Poets, and the great Plutarch, who, in the opinion of lord Bacon, was full equal to the first men of antiquity; and I suspect, that by looking back to the more early times of antiquity, we shall find a period, in which the Bœotians, in their culture of the arts and sciences, excelled, not only their neighbours, but all the other nations of Europe; because Cadmus, when he came from Phœnicia, was the first who introduced the letters of the alphabet into Greece, and was the first person in Europe, who invented the art of writing; and we learn from history, that he settled in Bœotia, where he founded the city of Thebes. To this may be added, that in Bœotia is found Mount Helicon, dedicated to the Muses, and from which they derive their name of Heliconides; and that from this mountain, descends the famous Aganippe fountain, consecrated to the same fictitious deities, the water of which, they feign to have been the wine of the poets, which enraptured and inspired them, and lighted up the fire of enthusiasm in their brains. It seems as if all these fictions could have no other origin, than poetry having in some former time flourished in that region.

XCIX. But admitting the Bœotians by nature to be rude and stupid, how can it be proved, that this is derived from the humidity of the country, and not from some other hidden cause; especially, when we see moist or damp countries, on which this stigma is not fixed? Let humidity then, be acquitted of the false accusation which has been raised against it, to wit, of being at war with, and an enemy to ingenuity; and let it be settled, that from this principle, no proof can be deduced to ascertain, that the women in point of understanding, are inferior to the men.

SECT. XV.

C. Father Malebranche, reasons in another way, and denies the women have equal understanding with the men, on account of their brains being more soft and tender than those of the other sex. I really don’t know whether what he supposes about this greater degree of softness be true or not, but I have read two treatises on anatomy, and did not find the least mention of it in either of them. Perhaps, from having taken it for granted, that the brains of women were more humid, he concluded they were more soft; but this is not always a certain consequence, for ice is humid and not soft, and melted metal is soft, but not humid; or perhaps, from having observed the women were of a more soft and docile disposition than men, he inferred, that in their material composition they were the same; for there have been people so superficial, as to form ideas upon these sort of analogies, which afterwards, for want of due reflection, have been adopted by persons of great perspicuity.

CI. But taking all this for granted, I would be glad to know, how a greater degree of softness in the brain, produces or occasions, an imperfection in the understanding? I should rather think, that on account of its being more pliable to the impression of the spirits, it would be an instrument or organ, better suited or adapted to mental operations. This argument, is strengthened by the doctrine of the author, because he says in another place, the vestiges or traces, which the impression of the animal spirits leaves on the brain, are the lines, with which the faculty of the imagination, forms on it the effigies of objects; and the larger or more distinct these vestiges or impressions are, the greater will be the force and clearness, with which the understanding must perceive the objects. _Cur igitur imaginatio consistat in sola virtute, qua mens sibi imagines objectorum efformare potest, eas imprimendo, ut ita loquar, fibris cerebri, certe quo vestigia, spirituum animalium, quæ sunt veluti imaginum illarum lineamenta erunt distinctiora, & grandiora, eo fortius, & distinctius mens objecta illa imaginabitur._ (Lib. 2. de Inquirenda Veritate, part 1, cap. 1.)

CII. Now then, it being admitted, the softer the brain is, with greater ease will the animal spirits make impressions on it, and that, for the same reason, the vestiges or traces will be larger and more distinct; they will make them with greater ease, and bigger, because the matter resists less; more distinct because the fibres being somewhat rigid, they would, by means of their elasticity, make efforts to restore themselves to their former shape and position; and thus, the path on traces made by the course of the animal spirits, would be very faint, if not quite effaced. The fibres of the brain of a woman, being then more flexible than those of the brain of a man, they are capable of having larger and more distinct images impressed on them, and they must consequently, according to this doctrine, perceive objects better than men.

CIII. But I would not be understood to admit, that the women have more understanding than the men; I only mean to retort on father Malebranche, the doctrine, from which he pretends to infer the advantage to be on the side of the men, in contradiction to what in another place, he himself has asserted. My own opinion of the matter is, that, by such sort of philosophical reasoning, you may prove every thing, when in reality you prove nothing. Every one philosophizes in his own mode, and if I was to write with a view of flattering, or from caprice or ostentation, or with a design of making parade of my ingenuity, I could easily, by deducing consequences from admitted principles, elevate the understandings of the women, superior to those of the men, by many degrees; but this is not my nature, or disposition; on the contrary, I had much rather propound my sentiments with sincerity; and therefore I say, that neither father Malebranche, nor any other person, even to this day, has known the punctual actings, or specific manœuvres, by which the organs of the head, administer to the faculties of the soul. We don’t know as yet, how fire burns, or how snow occasions cold, although they are things which are manifest to our sight and our touch; and would father Malebranche, and the other Cartesians, persuade us, that they have registered and examined all that passes in the most hidden and remote corners of the cabinet of the rational soul? Neither do these maxims appear to me well founded, which, by reducing every thing to mechanical principles, figure to us the spirit, stamping materially the images of objects on the brain, in the same manner, that impressions are made on copper with a chissel. I am also aware of the serious difficulties, that are attendant on, and annexed to, the intentional species of Aristotle. But what is the result of all this? Why, that none of us have done more, than just touch the outside covering of Nature. We all walk blindfold, and he is the most blind, who fancies he perceives things with the greatest clearness, and may be compared to a servant of Seneca, named Harpacta, who was so infatuated, after having lost all his visual faculties, and having become stone-blind, as to fancy he could see. It is certain, that those who live in a confidence, that they can penetrate and look into Nature, are the most exposed to dangerous errors; because he who walks on with much boldness, having but a dim light to guide him, runs the most hazard of falling; on the contrary, he is the furthest from this danger, who knowing the way is dark, proceeds with caution.

CIV. But granting to father Malebranche, and the rest of the Cartesians, that the representation of objects to the mind, is made by means of these material traces, which, in their course, the spirits impress on the brain; what follows from it is, that the brains of women being softer than those of men, the marks, on account of the pliability of the matter, will be larger and more distinct in the first, than in the last; and what can be inferred from this? Why, by the doctrine of father Malebranche, you may make whichever of the two following inferences you like best, either that the women comprehend better than the men, or that they do not comprehend so well. The first, may be inferred from the place we a little before cited; and the second, because where he explains himself with regard to what he has said against the women, he maintains, that the excessive lively imaginations, which result from these large images or impressions, are unfavourable to the right comprehension of objects. _Cum enim tenuiora objecta ingentes in delicatis cerebri fibris excitent motus, in mente protinus etiam excitant sensationes ita vividas, ut ijs tota occupetur._ Lib. 2. part ii. cap. 1.

CV. But this second is contrary to all reason, for it does not follow from this doctrine of large images, that small ones do not represent objects well, for in some cases they rather conduce to represent them best; atoms, for example, being better seen through a microscope than larger bodies; and liveliness of imagination, if it does not extend to madness, contributes much to a perspicuous understanding of things.

CVI. But, in reality, from this greater softness of the brain, it cannot be deduced, that the understandings of women are either larger or smaller, because you cannot infer from it, that the impressions made by the spirits on the organ, are bigger or less; which is the principle, from whence you must conclude both the one and the other; the reason is, because it seems most probable, that the impulse of the spirits is proportioned to the docility of the matter, and thus, that spirits feebly impelled, do not make a larger impression on a soft brain, than that which is made on a more firm and tense one, by spirits which move with greater force and impetuosity; in the same manner, that by regulating the force of your hand, you may make as superficial a mark with a tool on wax, as you may on lead. My opinion of the matter is, that from this system of the brains of women, all you can infer is, that the corporeal movements in them, are less vigorous than they are in men; on which account, the nerves which have their origin in the fibres of the brain, and the spinal marrow, have less power in women, or move with more feeble impulses in them than they do in men; but not that their mental operations are more or less perfect.

SECT. XVI.