ings, essentially the same in both sexes, are widely different in power in the two, and men undoubtedly enjoy the superiority. I by no means say, that women are made to be the toys of men, much less their slaves; and I wish that their understanding may be more cultivated than it usually is. But whoever will attend to female education, will find that they acquire many notions of individual things; that they excel in the recitation of anecdotes and descriptions of manners, in the epistolary style; that they are admirable in details, but dwell on effects, without tracing them back to their causes. In arts and sciences females rarely show themselves masters, they most commonly remain apprentices. Those female authors who defend their sex, maintain that their education is neglected, and that on this account alone they are inferior, for they are all obliged to admit the actual inferiority of the fair sex. Yet there can be no doubt that more girls than boys learn music, drawing, and painting, and that many females cultivate these arts exclusively. Why then, we may ask, do their compositions so rarely equal those of men? Whenever great combinations, deep reflection, discrimination, and ge neral abstraction are required, when principles and laws are to be established, females in general remain behind.

Thus, there is a natural difference between the two sexes, not in the number, but in the degrees of the primitive powers of the mind. Some are stronger in women, others stronger in men, and both sexes seem to be destined to different occupations in society. Indeed no education will change the nature of the innate dispositions. Let, then, each sex, and each individual, be cultivated and employed in those things for which he is fit. The claim to justice is equal in man and woman; their duties only are different. Females are not destined in any circumstances to be slaves, or mere patient drudges, nor are their duties limited to those of chaste wives and good managers of their families only; women are required also to direct the education of their children, and to be agreeable and intelligent companions to their husbands. Let their understandings, then, be cultivated by useful knowledge; by the study of the human mind, and the principles of education, and of their duties in the direction of their families; let their intellect be improved by the study of history and of arts and sciences. Girls commonly learn only objects of secondary importance, mere accomplishments; and hence, when they arrive at the age of being united to a husband, they are seldom capable of supporting permanent friendship, by the elevation of their minds, and

the steady practice of the domestic virtues. They do not know how to guide themselves, and still less their offspring, their servants, and household affairs. Indeed, if the fair sex go on as they have done hitherto, they cannot repine that they have no share in political concerns. If their minds do not take a more serious and more solid turn, they may govern in drawing-rooms, where delicate feelings and polite manners are attended to, but they will have no permanent influence on society at large.

I beg leave, however, to repeat, that I admit individual exceptions, and speak only of the sex in general. I even think, that legislators are wrong to take it for granted, that the intellect of men is, in every case, superior to that of women. Some females contribute more than their husbands to the fortune of the family: Is it then not unjust to permit the husband to spend what the wife has gained, and to deprive her of power, when, in point of fact, she might manage affairs to the advantage of her family and of herself?

I, however, cannot perceive any arrangement of nature that can lead me to expect, that women will cease soon to be considered as subordinate to men. Let them endeavour, if they please, to

acquire the same degree of talent, energy, and perseverance; but, till they have acquired it, let them cherish order, and exercise the virtues of their actual condition in society, rather than attempt to risé into a sphere for which they are not at present fitted.

CHAPTER VI.

EDUCATION OF NATIONS.

THE first idea that presents itself in this Chapter, is to inquire who, according to the laws of the CREATOR, is intrusted with national education, this being taken in the most extensive signification of the word. In treating of the education of children, I took it for granted, that parents are their natural protectors and leaders, and that they ought to consider it their duty, to favour the happiness of their progeny. On the other hand, parents, being free agents, are to be declared answerable for their influence on their offspring.

Nations and governments are often compared, the former with children, and the latter with pa

rents. The analogy, however, is very inaccurate, nations never owing their existence to their governors. This comparison is further objectionable, since nations always provide for the living of their rulers. It seems therefore more reasonable to think, that individuals unite under determinate conditions for the sake of the common good; and submit, on that account, to an appointed leader or director. But who could fancy that this submission can be agreed to at the expense of the general welfare?-The sovereignty of nations seems evidently to be a law of the CREATOR, and will be acknowledged in proportion as men become intelligent and virtuous.

Yet, let us suppose what governors like to persuade mankind: that they exist by the grace of GOD, viz. allowing this to be in the same way as every arrangement is made, and every kind of order is established by the will of the CREATOR; but let us add the question, whether GOD, the Father of all, according to reason and Christianity, could establish civil and religious governments for the sake of any absolute power and private pleasure, independent of general happiness?-Reason says, that wherever there is a community, its aim can be the public good alone. This principle prevails as regards families, tribes,