And, because the assertion is very bold, I desire to explain myself.

That Almighty First Cause which made us all is certainly the fountain of excellence, as it is of being, and by an invisible influence could have diffused equal qualities and perfections to all the creatures it has made, as the sun does its light, without the least ebb or diminution to Himself; and has given indeed to every individual sufficient to the figure His providence had designed him in the world.

I believe it might be defended if I should say that I do suppose God has given to all mankind equal gifts and capacities, in that He has given them all souls equally capable; and that the whole difference in mankind proceeds either from accidental difference in the make of their bodies, or from the foolish difference of education.

1. FROM ACCIDENTAL DIFFERENCE IN BODIES.--I would avoid discoursing here of the philosophical position of the soul in the body: but if it be true, as philosophers do affirm, that the understanding and memory is dilated or contracted according to the accidental dimensions of the organ through which it is conveyed, then, though God has given a soul as capable to me as another, yet if I have any natural defect in those parts of the body by which the soul should act, I may have the same soul infused as another man, and yet he be a wise man and I a very fool. For example, if a child naturally have a defect in the organ of hearing, so that he could never distinguish any sound, that child shall never be able to speak or read, though it have a soul capable of all the accomplishments in the world. The brain is the centre of the soul's actings, where all the distinguishing faculties of it reside; and it is observable, a man who has a narrow contracted head, in which there is not room for the due and necessary operations of nature by the brain, is never a man of very great judgment; and that proverb, "A great head and little wit," is not meant by nature, but is a reproof upon sloth; as if one should, by way of wonder say, "Fie, fie, you that have a great head have but little wit; that's strange! that must certainly be your own fault." From this notion I do believe there is a great matter in the breed of men and women; not that wise men shall always get wise children: but I believe strong and healthy bodies have the wisest children; and sickly, weakly bodies affect the wits as well as the bodies of their children. We are easily persuaded to believe this in the breeds of horses, cocks, dogs, and other creatures; and I believe it is as visible in men.

But to come closer to the business; the great distinguishing difference which is seen in the world between men and women is in their education; and this is manifested by comparing it with the difference between one man or woman and another.

And herein it is that I take upon me to make such a bold assertion, that all the world are mistaken in their practice about women: for I cannot think that God Almighty ever made them so delicate, so glorious creatures, and furnished them with such charms, so agreeable and so delightful to mankind, with souls capable of the same accomplishments with men, and all to be only stewards of our houses, cooks, and slaves.

Not that I am for exalting the female government in the least: but, in short, I would have men take women for companions, and educate them to be fit for it. A woman of sense and breeding will scorn as much to encroach upon the prerogative of the man as a man of sense will scorn to oppress the weakness of the woman. But if the women's souls were refined and improved by teaching, that word would be lost; to say, "the weakness of the sex," as to judgment, would be nonsense; for ignorance and folly would be no more to be found among women than men. I remember a passage which I heard from a very fine woman; she had wit and capacity enough, an extraordinary shape and face, and a great fortune, but had been cloistered up all her time, and, for fear of being stolen, had not had the liberty of being taught the common necessary knowledge of women's affairs; and when she came to converse in the world her natural wit made her so sensible of the want of education that she gave this short reflection on herself:

"I am ashamed to talk with my very maids," says she, "for I don't know when they do right or wrong: I had more need go to school than be married."

I need not enlarge on the loss the defect of education is to the sex, nor argue the benefit of the contrary practice; it is a thing will be more easily granted than remedied: this chapter is but an essay at the thing, and I refer the practice to those happy days, if ever they shall be, when men shall be wise enough to mend it.

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