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.
SECT. IV.
XXVII. Over and above the good qualities we have specified, the women have another, which is the most beautiful and transcendent of all, to wit, their modesty; a grace so characteristic of the sex, that is does not forsake even their dead bodies; for Pliny remarks, that when the carcasses of drowned persons float on the water, those of the men swim with the face upwards, and those of the women with the face downward.
Veluti pudori defunctarum parcente natura.