In complete harmony with these various schemes for giving women greater intellectual freedom was the attitude in many private homes. It is quite surprising to discover how many studious girls had a favorable home environment. Elizabeth Jocelyn's grandfather, a distinguished bishop, conducted her studies. Mary North's father "fostered her little assemblage of female literati." Lady Pakington was taught by the learned Sir Norton Knatchbull. Lucy Apsley's father spurred her on to outdo her brothers in Latin, and Mr. Hutchinson fell in love with her for her poetry and learning. Dudleya North had the same teachers and studies as her brothers until they went to the University. Damaris Cudworth's mind was her father's joy and pride and Locke was her tutor. Bishop Burnet provided for his daughter Mary all possible opportunities in books and art. John Evelyn cherished the intellectual tastes of his daughter and showed her writings and paintings with pride. Anne Baynard, Anna Hume, Elizabeth Singer, were girls whose early literary tendencies found paternal approval and aid. William Elstob gave fullest sympathy and guidance to his ambitious young sister, the indefessa comes of his studies. And Elizabeth Carter's intellectual needs ruled the household.
These protected home studies were not unlike the opportunities offered girls in Tudor times and had the same disadvantages. There were no ordered courses of study. The depths and shallows of a girl's learning were largely dependent on the tastes of her father or tutor. She entered upon such a line of work as offered itself, prepared herself for it as she went along, and achieved what she could. As compensations for a training so desultory were the concentration and zest of the work, the undisciplined ardor of the pioneer, contact with great books and men of well-seasoned learning.
It is important to note that these scattered homes where the daughter found herself free to develop learned tastes were doubtless more numerous than is at first apparent. We know of a few such homes because of chance published records. But there must have been many homes where the lettered leisure such as we find in the Evelyn family, in Lord Winchilsea's at Eastwell, and in Archbishop Secker's at Canterbury, was shared in to the fullest extent by the ladies of the household. No daughter of the family might attain to notice as a writer, but the result of such reading and thinking would be a high level of general intelligence which might, in the mass, be of more significance than authorship.
More important still as indicative of a new era is the favor accorded learned women by many men of high standing. The adulation given the Duchess of Newcastle may have been inspired by her rank and wealth, but Jeremy Taylor, Cowley, and the Earl of Roscommon had no such reason for their homage to Orinda. The clergymen who gathered at Lady Pakington's rejoiced in her great learning. Dryden gave to Anne Killigrew such praise as awaits few poets and artists. The Norths gave honorable public recognition of Dudleya North's remarkable linguistic attainments. The family circle at Eastwell applauded Lady Winchilsea's poems. Mrs. Blackwell's work received formal recognition from the most learned doctors of the day. Of the early novel-writers Richardson is so well recognized as the sex's champion, and as the champion of learned ladies in particular, that his services need no further emphasis. Fielding's satirical picture of Mrs. Western ends with the conclusion that "petticoats should not meddle," but he more than turns the scale by the opinions he expresses in the Prefaces to his sister's books. Most men of ability preferred as companions women of good minds and a fair stock of ideas. Even Bishop Burnet, while afraid of general education, praises the intellectual endowment and learned attainments of each of his three wives. And Swift, though contemptuous of the race of women, for close comradeship chose Stella, a woman of wit, sense, and learning, in preference to some one of the doll or clinging-vine type. And his amiability, though rather too condescending, towards various literary ladies, may in part offset his brutal general statements. The fact is, nearly every woman of learned or literary attainments was accorded praise—even an undue meed of praise—from her immediate circle and from at least a few of her distinguished contemporaries.
Furthermore, publication of worthy work was made a matter of urgency. Dr. Hickes did all in his power to bring Elizabeth Elstob's Anglo-Saxon work before the learned public of his day, and it was he who insisted on the publication of Susanna Hopton's letters. Lady Masham's Letters of the Love of God were brought out only on the insistence of John Norris. Mrs. Cockburn's early philosophical writings received immediate praise from Bishop Burnet, John Norris, and John Locke. But for Archbishop Secker Miss Carter's Epictetus would have remained in manuscript. It was through Bishop Burnet's insistence that his wife's Meditations were published.
And still one more debt must be recorded, for some of the most important books in behalf of women were written by men. From Gerbier to Ballard the list is an interesting one. No woman ventured on statements so astounding as those which Poulain de la Barre deduced from his fundamental assumption of the equality of the sexes. His arguments may have been but an academic pushing of a principle to its logical conclusion, or his book may even have been satirical in intent, but the English translation was evidently made in all seriousness and served as a basis for "Sophia's" most audacious claims. Specific attempts to bring female genius into knowledge and repute were by men. John Duncomb's Feminead in 1751 leads the list, and before 1760 we have the Poems by Eminent Ladies of Bonnell and Thornton, the Lives by Theophilus Cibber, the exaltation of learned women in John Buncle, and, chief of all, the monumental work by George Ballard.
In summary it seems fair to say that while there was a general opinion adverse to the learning of women and suspicious of it, there were yet many men who seriously held views that would not sound antiquated in any modern defense of the higher education of women.
Education in relation to the Church
In all the discussions of plans for the intellectual training of women two suggestive limitations are to be noted. One is that nearly all men and women who favored the higher education did so because of the advantage it would be to the Church. The Quakers recognized the right of women to speak in public because they believed such action authorized by the Scriptures, but the freedom so granted did not go beyond religious topics. Susanna Wesley's ministry to her husband's parishioners was excusable only because her teaching was in the service of the Church. And the clergymen of high rank who favored learned women did so because the piety of these women would probably prove more advantageous if it were trained. Even Ballard put extra emphasis on the ladies who read the Scriptures in Hebrew and Greek. And it was probably ethical rather than literary standards that precluded any mention in his record of women such as Mrs. Behn, Mrs. Manley, and Mrs. Haywood. In all Ballard's many pages I do not recall even a hint that his learned ladies could be accused of any irregularities of life or doctrine. And it is because women are naturally devout that Amory chooses learned young ladies to expound his new religion.
The basis of Bishop Burnet's objection to Mary Astell's college was that a body of women thus set apart for learning might conceivably prove inimical to the Church. The isolated learned lady under the charge of some wise husband or father could presumably be guided in right paths or suppressed. But who could give bonds for a college of learned women? It was the attitude towards the Church that turned the scale against or in favor of higher education. In point of fact, no woman—not even the most profligate—wrote against religion. On the contrary, all women of letters—even the most profligate—wrote in favor of religion. Genuinely, or as a matter of convention, they all upheld virtue and the authority of the Church.