Essays, or discourses, vol. 2 (of 4)

by Benito Jerónimo Feijoo

CXLVII. But where the equal degree of aptitude in the women for the noble arts, compared to that of the men, is most conspicuous, is in the instance of music, which is a faculty suited indifferently to either sex; as the females who apply themselves to it, in proportion to the time they study, generally make as great progress as the men do; nor does a master of this art, find more difficulty in teaching girls than boys. I knew one girl of this profession, who, before she arrived at the age of fifteen, was a composer. I have purposely, in the mention of so many illustrious women, avoided touching on the exquisite endowments of our most enlightened queen, Donna Isabel of Farnese, because it would have been presumption in so gross a pen as mine, to undertake the discussion of so sublime a subject; and because another, much better cut, and superiorly qualified for the task, has, between the escutcheons of her royal house, drawn some traces of the excellencies and splendor of her person.

SECT. XXIII.

CXLVIII. I am aware now, that against all I have said, it may be replied to me to this effect: If women are equal to men, in their aptitude for arts, sciences, political œconomy, and government, why has God established the mastery, and superiority in the men, by the sentence in the third chapter of Genesis, which says, Sub viri potestate eris? Because it is probable, he gave the government to that sex, which he knew to be most capable of executing it.

CXLIX. I answer first, that the specific meaning of the text is not certainly known, on account of the variation in the versions. The reading in the Septuagint is: Ad virum conversio tua. In the Aquilean: Ad virum societas tua. In the Samaritan: Ad virum appetitus, vel impetus tuus. And the learned Benedict Perceyra says, that by translating the Hebrew literally, the sentence will run thus: Ad virum desiderium, vel concupiscentia tua.

CL. I answer secondly, that it might be insisted, the political subjection of the woman was absolutely a punishment for her sin, and therefore, that in the state of innocence there was no such thing. The text at least does not contradict such an opinion; for it rather seems, that if it had been intended the woman should obey the man in the state of innocence, God would have intimated this subjection, at the time he formed her; and from these premises, it cannot so properly be inferred, that God gave the man the preference, on account of his possessing an understanding superior to the woman’s, as that it was done, because she gave the first occasion to sin.

CLI. I say thirdly, that admitting, God from the beginning gave the rule over the woman to the man, it does not follow from thence, that he endued him with an understanding superior to her’s; but it rather seems likely, this was done for the sake of maintaining family order and decorum, for allowing them to be equal in point of talents, unless the government and direction was vested in one, all would be anarchy and confusion. Among the probable species of governments, the moral philosophers, copying after Aristotle, have held or considered, that which is called the Timocracian, to be the worst and most exceptionable: for by this, all the individuals of the republic have equal authority, and an equal voice; but in the case of a man and his wife, this mode of directing, with respect to œconomical government, would not only be imperfect, but impossible; for among a multitude of people, where there is a variety of opinions, the dispute may be decided by a plurality of votes; which cannot be done between a man and his wife, for they are one, to one; and thus if they should happen to be of different sentiments, unless one of them had the superiority, the point could never be settled; but it may be said, why, if their capacities were equal, should God think fit to give the superiority to the men? Various reasons and motives may be assigned for this, such as his excelling the women in many other useful qualities, for example, constancy and courage; which virtues, are necessary for making proper determinations, and for supporting them after they are made, by subduing and bearing down all the obstacles, produced by vain and light fears; but we should do better, instead of reasoning in this way, to confess, we for the most part are ignorant of the motives of divine resolutions.

SECT. XXIV.

CLII. I shall conclude this discourse, by endeavouring to set aside an exception that may be made to the undertaking; which is, that persuading mankind of the intellectual equality of both sexes, does not seem to be productive of any utility to the public, but is rather likely to occasion mischief, as it tends to foment in the women, presumption and pride.

CLIII. I might reply to this scruple, by only saying, that, in whatever matter that may present itself to our reflection, knowing the truth, and setting aside error, is an utility which is apparent, and of itself sufficient to justify our enquiry. The right understanding of things, is of itself estimable, without regard to any other end or object in the creation. Truths have their intrinsic value: and the stock, or riches of the understanding, does not consist of any other money. Some pieces are more valuable than others, but none are useless. Nor can the truth we have proved, of itself, induce in the women vanity or presumption. If they, in the perfections of the soul, are truly equal to us, there can be no harm in their knowing, or being sensible of it. St. Thomas, speaking of vain-glory, says, this sin is not incurred by a man’s knowing, or being convinced of the perfection he possesses, and which is contained in him: Quod autem aliquis bonum suum cognoscat, & approbet, non est peccatum (2 Quæst. 132. Art. 1.) and in another place, speaking of presumption, he says, this vice is always founded in some error or mistake of the understanding: Præsumptio autem est motus appetitivus, quia importat quondam spem inordinatam, habet autem se conformiter intellectui falso (Quæst. 22. Art. 2.) The women then, by knowing what they are, if they don’t estimate their qualifications above their real value, can never become vain-glorious, or presumptuous; but by attending to the thing, it will be found, the deception this chapter is calculated to remove, will rather have a different effect; and instead of adding presumption to the women, will take it away from the men.

CLIV. Though I go further, and maintain, the maxim we have established, is not only incapable of occasioning any moral evil, but that it may be productive of much good. Consider, how many men the imagined superiority of talents, has emboldened to attempt criminal conquests over the other sex. In every encounter, the confidence, or diffidence of a person’s own strength or power, goes a great way towards determining the event of the conflict. The man, presuming on the advantage of his superior understanding, proposes boldly; the woman, judging herself inferior, listens with respect. Who can deny, that such circumstances promote a great tendency and disposition, to his becoming a conqueror, and her falling a victim?