Still she only acts as a woman
ought to act, brought up according to Rousseau's system. She can never
be reproached for being masculine, or turning out of her sphere;
nay, she may observe another of his grand rules, and, cautiously
preserving her reputation free from spot, be reckoned a good kind of
woman. Yet in what respect can she be termed good? She abstains, it is
true, without any great struggle, from committing gross crimes; but
how does she fulfil her duties? Duties!- in truth she has enough to
think of to adorn her body and nurse a weak constitution.
With respect to religion, she never presumed to judge for herself;
but conformed, as a dependent creature should, to the ceremonies of
the church which she was brought up in, piously believing that wiser
heads than her own have settled that business:- and not to doubt is
her point of perfection. She therefore pays her tythe of mint and
cummin- and thanks her God that she is not as other women are. These
are the blessed effects of a good education! These the virtues of
man's help-mate!*
* 'O how lovely,' exclaims Rousseau, speaking of Sophia, 'is her
ignorance! Happy is he who is destined to instruct her! She will never
pretend to be the tutor of her husband, but will be content to be
his pupil. Far from attempting to subject him to her taste, she will
accommodate herself to his. She will be more estimable to him, than if
she was learned: he will have a pleasure in instructing her.'-
Rousseau's Emilius.
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