A vindication of the rights of woman: with strictures on political and moral subjects. By Mary Wollstonecraft.

TO M. TALLEYRAND-PÉRIGORD, LATE BISHOP OF AUTUN.

SIR,

HAVING read with great pleasure a pam|phlet, 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 atten|tion; and, because I think that you will understand me, which I do not suppose many pert witlings will, who may ridicule the ar|guments they are unable to answer. But, Sir, I carry my respect for your understand|ing still farther; so far, that I am confident

you will not throw my work aside, and has|tily 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 respect|ing the rights of woman, and national educa|tion—and I call with the firm tone of huma|nity. 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 hu|man 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, in|stead of retarding, the progress of those glori|ous 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 en|larged minds who formed your admirable con|stitution, will coincide with me.

In France there is undoubtedly a more ge|neral 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, to|gether

with the system of duplicity that the whole tenour of their political and civil govern|ment taught, have given a sinister sort of sa|gacity 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 wo|men 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, mo|rality becomes an empty name. The per|sonal reserve, and sacred respect for cleanli|ness and delicacy in domestic life, which French women almost despise, are the grace|ful

pillars of modesty; but, far from de|spising 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 mo|desty 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 princi|ple, 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 ineffica|cious with respect to its influence on general practice. And how can woman be expected to co-operate unless she know why she ought to be virtuous? unless freedom strengthen her reason till she comprehend her duty, and see in what manner it is con|nected 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 argu|ments, 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 obser|vations—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 go|vernment, was a political phaenomenon 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 expla|nation, those of woman, by a parity of reason|ing, 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 free|dom, and to be allowed to judge for them|selves 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 pro|mote their happiness? Who made man the

exclusive judge, if woman partake with him the gift of reason?

In this style, argue tyrants of every denomi|nation, from the weak king to the weak fa|ther 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 simi|lar part, when you force all women, by deny|ing 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 rea|son? If indeed this be their destination, argu|ments may be drawn from reason: and thus au|gustly supported, the more understanding wo|men 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 dis|charge 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, with|out having a voice, from a participation of the natural rights of mankind, prove first, to ward off the charge of injustice and incon|sistency, 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 asser|tion, that women cannot, by force, be confined to domestic concerns; for they will, how|ever ignorant, intermeddle with more weighty affairs, neglecting private duties only to dis|turb, by cunning tricks, the orderly plans of reason which rise above their comprehension.

Besides, whilst they are only made to ac|quire personal accomplishments, men will seek for pleasure in variety, and faithless hus|bands will make faithless wives; such igno|rant 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 hap|piness?

Let there be then no coercion established in society, and the common law of gravity prevailing, the sexes will fall into their pro|per 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 sen|timents, 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 them|selves 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 hu|man race.

I am,

SIR,

Your's respectfully, M. W.