Lib. 7. Cap. 17.
XXVIII. A certain philosopher, being asked what tint gave the most graceful hue to a woman’s countenance, answered with much truth and perspicuity, modesty; and I am really of opinion, that it is the greatest advantage the women can claim over the men. Modesty is a screen or fence, which nature seems to have placed between virtue and vice, and is, as a discreet French author observes, the shield of fine souls, and the visible character of virtue: and St. Bernard extends the simile still farther, illustrating it with the epithets of the precious gem of manners, the torch of the chaste soul, and the sister of continence; the guardian of fame, honour and life, the foundation of virtue, the pride of nature, and the symbol of all honesty (Serm. 86, in Cant.) and Diogenes ingeniously and properly calls it the symbol of virtue. In fact, this is the great and formidable bulwark, which nature has raised, and placed in front, to oppose vice, and to serve as a shelter and covering to the whole fortress of the soul; and, as Nazianzenus said, when this is once subdued, no farther resistance can be made to every kind of vicious outrage. Protinus extincto subeunt mala cuncta pudore.
XXIX. It may be said, that modesty is a signal preservative against exterior assaults, but not against interior acquiescence; and thus a door always is left open, at which vice may make a triumphal entry, which may be effected by the means of invisible attacks, in parts, that are not sheltered or protected by the wall of modesty. But even admitting that such a thing might happen, shame would ever remain a most valuable preservative, and be the cause of preventing an infinite deal of scandal, and the fatal consequences attending it. Upon serious reflection it will be found, that, if it does not defend totally, it is in a great measure a protection even against those silent and secret assaults, which scarce ever peep out or shew themselves beyond the occult recesses of the soul: for internal consentings are very rare, when they are not excited by some sort of attempts, for these are the things which radicate criminal affections in the soul, and also those which augment and strengthen propensities to vice. It is true, that without these stimulants, we now and then see turpitude introduce itself into the spirit; but he does not seem to lodge there as if he was at home, or like the master of the house, but only as a stranger or a sojourner.
XXX. The passions, without the aliment that nourishes them, lay very languid, and act very timidly, especially in persons who are much addicted to blush; and those, in whom there is such a frank and easy commerce between the bosom and the countenance, are always under apprehensions, left the most secret operations of their breasts, should be exposed to public view on the parade of their faces. In fact, if upon every occasion, their most private or concealed affections are blazoned on their cheeks, the glow of the blush, seems the only tint, with which the images of invisible objects can be painted or described; and thus, the fear of being liable to have what is impressed in their minds read in their faces, becomes a rein, which confines and checks the dangerous sallies of desire.
XXXI. To this may be added, that the colour is so apt to rise in the countenances of some of them, that they will often blush at themselves. This heroic excellence, or type of modesty, which the ingenious father Viera celebrates in one of his sermons, is not, as some coarse spirits have termed it, purely ideal, but in persons of the most noble sentiments and dispositions, real, and natural. This was well known to Demetrius Phalereus, who, when he was instructing the youth of Athens, enjoined them, that at home they should behave with modesty to their parents, that abroad they should observe the same deportment to every one they saw, and that in private they should preserve a decency and a modest carriage even to themselves.
SECT. V.
XXXII. I think I have pointed out as many advantages on the side of the women, as will balance, if not out-weigh, the qualities in which the men excel. Who now is to give sentence in this plea? If I had authority to do it, I might perhaps pronounce a short one, declaring, that the qualities in which the women excel, conduce to make them better in themselves; and that those in which the men excel, make them better for, or, to speak more properly, of greater use to the public; though as I am not exercising the office of a judge, but only that of an advocate, the cause must for the present remain undecided.
XXXIII. And even supposing I had the necessary authority to determine, I should be obliged to suspend giving judgment, as it might be urged on behalf of the men, that the good qualities which are attributed to the women are common to both sexes: I confess they are, but the same thing may be said with equal justice with respect to those of the men. In order not to confound the question, it will be necessary to point out the good qualities which are more frequently found in the individuals of one sex, and seldomer in those of the other. I grant then, that you meet with men who are docile, candid, and capable of blushing; and I will add, that blushing, which is a good symptom in women, is a better still in men, because it denotes a generous nature and much ingenuity; which John Barclay has more than once declared in his Satyricon; and it can’t be denied, that the opinion of a man of his subtile genius, is a vote of great consequence in such a question; and although this may not be an infallible sign, I myself have made so much observation in these matters as to be convinced, that no great expectations can be formed of a boy, who is audacious and forward.
XXXIV. I say then, that various individuals of our sex, may be observed to possess the fine qualities which enoble the other, though not with the same frequency; but this by no means inclines the balance in our favour, because, on the other hand, the perfections the men boast of, being communicated to many women, have equal weight in the opposite scale.