The contrary system rests upon a pagan appreciation of her destiny, or, as has been said with reason, upon the idleness of men who wish to preserve their own superiority at small expense. The pagan conception consists in believing women to be merely charming creatures, passive, inferior, and made only for man's pleasure and amusement. But, as I have already said, Christianity thinks differently. In Christianity a woman's virtue, like a man's, must be intelligent, voluntary, and active. She must understand the full extent of her duties, and know how to draw conclusions from divine teaching for herself, her husband, and her children.
This prejudice against the intellectual development of women is one of the most culpable inventions of the eighteenth century, that age of profligacy and impiety. The Regent and Louis XV. have fostered it more than Molière, as they have created more prejudices against religion than Tartuffe. It was useful to all unprincipled husbands to have wives as worthless as themselves, who should be incapable of controlling their disorderly lives.
A superior woman obliges her husband to depend upon her. He is forced to submit to the control of an intelligent spirit, and does not feel free to follow his own caprices. This is why vicious husbands need ignorant wives.
Molière struck a blow as severe at frivolity, in the Précieuses Ridicules, [Footnote 5] as at pedantry in the Femmes Savantes. The eighteenth century retained merely a prejudice convenient to itself, which the regency established as a law, and finally licentious men surrendered the honor of their familie rather than find in a wife an inconvenient judge, a living conscience, an ever-present reproach. They preferred to have wives as vain and frivolous as themselves, and to make of marriage a contract in which fortunes and titles only were considered, and where affection on either side went for nothing. The world saw with affright the corruption that speedily engulfed French society.
[Footnote 5: It is also to be observed that Molière's learned women had only the affectation and not the reality of science, just as the précieuses merely affected the fine language and manners of the court. The former were ignorant women playing the part of savantes the latter provincial women aping Paris fashions.]
Why did not M. de Maistre, who saw the remains of this corruption and the chastisements it had merited, understand that the degraded position assigned to women was one of its causes, and that prejudice against the intellectual elevation of women was the work of vice?
V.
The Dangers of Repression.
The very nature of things speaks plainly enough. Human nature in all its faculties demands instruction, enlargement, enlightenment, elevation. From my own observation I must assert that nothing is more dangerous than smothered faculties, unanswered cravings, unsatisfied hunger and thirst. Thence comes the perversion of passions, created for noble ends, but turned against truth and virtue. Thence issue those distorted, crooked, and perverse ways into which we are drawn by an ignorance incapable of choice, judgment, or self-restraint: conversi dirumpent vos, says the sacred writer. There lies the secret of many falls, many scandals, or, at least, of much wretched levity among women! If these rich and ardent powers had been cultivated, we need not now deplore their ruin; we should not have to sigh over the pitifully incorrect intellectual standard, the mental weakness of so many women of distinguished nature, called to be ornaments to the world and to do honor to their families, but of whom education, checked in its development, has made elegant women perhaps, at thirty years of age, but frivolous, commonplace and useless. Surely no one can seriously contradict me in these assertions.
Again, and this is a very important consideration:
M. de Maistre would make a woman humble and virtuous in the aridity of her occupations, without anything to raise and console her beyond the knowledge "that Pekin is not in Europe," and so on.