XVIII. I would not, however, be understood to approve of what is
thrown out by Zacuto Lusitano, in the introduction to his Treatise De
Morbis Mulierum, where, with frivolous reasons, he attempts to give
the preference to the women, and to persuade us, that their physical
perfections greatly exceed those of the men. Such an opinion, might be
supported by much more plausible arguments than are used by him; but my
view is not to persuade a superiority, but only an equality.
XIX. And to begin, setting aside the question of their understandings,
which I mean to discuss separately and more at large in this discourse,
let us consider the three endowments, in which the men seem manifestly
to have the advantage of the women, to wit, robustness, constancy,
and prudence; but, although this should be granted by the women, they
might pretend to a competition, by pointing out other three qualities,
in which they excel the male sex, to wit, beauty, gentleness, and
simplicity.
XX. Robustness, which is a bodily perfection, may be considered
as counterpoised by beauty, which is so likewise. Many people are
disposed to give the last the preference; and they would be right, if
that was to be esteemed the most valuable, which is the most flattering
or pleasing to the sight: but the consideration of which is most useful
to the public, should, in the eye of sound judgment, weigh most in
deciding the question; and, viewing the thing in this light, robustness
must be preferred to beauty. The robustness of men, furnishes the
world with three most essential benefits, which may not improperly
be termed the three columns which support every state, to wit, arms,
agriculture, and mechanics. From the beauty of women, I do not know
what important advantage can accrue, unless it comes by accident. Some
will argue, that beauty, so far from producing benefits, occasions
serious mischiefs, by causing unruly amours, which inflame and excite
competitions and strife, and which involve those who are charged with
the custody of women, in cares, uneasiness, and anxiety.
XXI. But this accusation, as it originates from a want of reflection,
is ill-founded; for supposing, for argument’s sake, that all the women
were ugly, in those who were blemished with the fewest deformities, we
should experience the same attraction, which we do at present in the
handsome ones, and they would consequently occasion the same mischief.
The least ugly placed in Greece would have caused the burning of Troy,
as Helen did; and placed in the palace of King Roderigo, would have
been the ruin of Spain, as La Caba was. In those countries where the
women are the least tempting, there are not fewer disorders than there
are in those where they are more genteelly, and more admirably formed:
even in Muscovy, which in number of handsome women exceeds all the
other kingdoms of Europe, incontinence is not so unbridled as in other
countries, and conjugal faith is observed there, with more exactness
than it is in other places.
XXII. Beauty therefore of itself, is not the cause of the mischiefs
which are attributed to it; notwithstanding which, in the present
question, I must give my vote in favour of robustness, as I esteem
it a much more important quality than beauty, and therefore, in this
particular, must give the preference to the men. There is, however,
saved and remaining to the women, if they chuse to avail themselves of
it, an objection to this decision, which may be founded on the judgment
of many learned men, and which was assented to and admitted by a whole
illustrious school: this judgment, recognizes the will for a more noble
faculty than the understanding, which is rather favourable to their
cause; for if robustness, as being of the most consequence, is, in the
general opinion, most prized and valued, beauty, as the more amiable
quality, has most control over the will.
XXIII. The virtue of constancy, which ennobles the men, may be
contrasted with docility, which is resplendent in the women. But it
will be proper here to remark, that we do not treat of these or other
qualities, as formally considering them in the state of virtues,
because in this sense, they are not of the lineage of nature, but only
as they are grafted into, and display themselves in the temperament or
habit; and, as the embryo of information is indifferent to receive good
or bad impressions, it would be better to call them flexibility, or
inflexibility of disposition, than constancy or docility.
XXIV. I may be told, that the docility of women degenerates many times
into levity; to which I answer that the constancy of men as frequently
terminates in tenaciousness. I confess, that firmness in a good cause
is productive of great benefits; but it can’t be denied, that obstinacy
in a bad one is also productive of great evils. If it is argued, that
an invincible adherence to good or evil is a quality appertaining to
angels only: I answer, that this is not so certain, for many great
theologians deny it; and many properties, which in superior beings
spring from their excellence, in inferior ones proceed from their
imperfection. The angels, according to the doctrine of St. Thomas,
are the more perfect, the fewer things they understand; in men, their
knowledge being confined to a few particulars, is considered as a
defect. In angels, study would be regarded as a diminution of, or
a reflection upon their understandings; although it is known to be
absolutely necessary, to illustrate and adorn those of men.
XXV. The prudence of the men, may be balanced by the simplicity
or gentleness of the women; and I was even about to say more than
balanced, for, in reality, simplicity or gentleness, is more beneficial
to the human race, than the prudence of all its individuals; for nobody
has ever described the golden age as composed of prudent, but of candid
men.
XXVI. If it is objected, that much of that which is called simplicity
in women, is thoughtlessness or inattention: I reply, that much of that
which is called prudence in men, is fallacy, duplicity and treachery,
which are much worse qualities. Even that very indiscreet frankness,
with which they sometimes incautiously unbosom themselves, is a good
token, considered as a symptom. No person is ignorant of his own vices;
and whoever finds himself loaded with them to a large amount, is very
careful to shut the crevices of his heart, to prevent the pryings of
curiosity: whoever commits criminal disorders within his house, does
not leave his doors open at all hours, and by that means expose himself
to be detected. Reserve is the inseparable companion of a bad heart;
and you may conclude, that those who familiarly, and with ease, unbosom
themselves, have little about them they are anxious of concealing.
Considered then in this light, the simplicity or candour of the women,
is always a valuable quality; but, when conducted with good sense,
it approaches to a perfection; and, when it is not, it may always be
looked upon as a favourable symptom.