Fenelon's Treatise on the Education of Daughters

The preceding observations have sufficiently convinced us of the importance of religion, both as it affects our temporal and eternal welfare. It now follows that we instruct our children in the reading of certain religious works, which are not only considered to contain wholesome doctrine, but which may strengthen us in the opinions we have cherished, and establish, on an unshaken basis, "the reason of the hope that is in us."

Without a pretty accurate information of those data, on which our religion is formed, we become subject to the caprice or violence of certain artful characters, who seldom fail to perplex us, and undermine many of the essential articles of the christian faith; and who ultimately leave us, after pulling down the fair fabric we had built, in all the misery of doubt and distraction. The scriptures may be said to be written with the finger of God, on adamant which can never perish: it is not in the power of man to shake their authority, or to divert their proper influence on a sincere and pious mind. It is our duty to be careful to comprehend them thoroughly, to have as clear a conception as possible of their more mysterious parts, without harassing our minds if some things still remain for future revelation. We are not to censure what we do not, at first, understand: reason and knowledge are progressive – by degrees, the mist of ignorance is cleared away, and the sunshine of intelligence succeeds. Above all, let us not presumptuously conclude certain passages to be irrecoverably obscure, without consulting the many able commentators who have treated on them; but as the library of a mother may not be extensively theological, let us apply for information to those pious pastors, and studious men, who have made these commentators their particular study. If we are so eager to satisfy ourselves and our children on the trifling topics that ordinary conversation gives rise to, how much more anxious should we be to obtain certainty and truth on the important doctrines of revelation!

I do not, however, mean that a child is to be always reading the bible, or sermons, or the catechism – nothing is so injudicious. At her tender years she can comprehend little of the doctrinal points of scripture; and besides, from such constant habits of perusing religious books, she may become fatigued and disgusted, and turn an indifferent ear to all future application to them. Let us avoid making children affectedly knowing in those subjects which sometimes require the mature years and profound study of divines to comprehend. Nothing is so disgusting as cant; as religious quotations in young people, who cannot, from their years and habits, have formed an accurate idea either of the meaning or application of what they quote: such things savour strongly of those suspicious singularities which Fenelon is so anxious to eradicate. The habit of quoting scripture in young persons of either sex, carries with it a pertness and conceit, which all judicious parents will be careful to discourage. Sacred truths, or religious denunciations, are not to be enforced by the levity of youth; ignorance and hypocrisy may be suspected where such premature sanctity prevails. If there be one thing more than another, which destroys the simplicity and harmless cheerfulness of girls, it is the giving them notions of puritannical gravity, and artificial sobriety of behaviour: joy and elasticity of spirits are not of themselves criminal. If we repress these innocent ebullitions, by inculcating formality and fastidiousness, we do as much mischief to the growth of the mind, as we should do to that of an upright and proportionate body, by the application of bandages and ligatures.

No small degree of care and skill is requisite for the direction of religious studies in young people, and especially in females; because the opposite sex, which is always fond of triumph, will be exerting every art, and trying every expedient, to weaken and subvert their arguments. If reason or superior knowledge fail, ridicule is resorted to; and this, it must be confessed, has a very strong effect on those young people of a disposition above described. In early years, religious impressions should be kept solemnly within the breast: they should be our consolation in affliction, our hope in distress, and the grand stimulus to prayer and meditation. It is well known, that from a premature disclosure of crude religious sentiments, ridicule and disgust are excited; and many an amiable and pious girl has suffered her principles to be shaken, and her faith to be overturned, by the buffoonery and sarcasm of a weak and contemptible antagonist. Let us endeavour to guard against this; and to prevent any ill effects arising from those important studies, which should be the ornament and solace of our lives.

From no quarter can a child receive religious instruction with more benefit than from a mother; and in proportion to the ignorance or indiscretion of the latter, will be that of the former. If a child is unaccustomed to see books of religion in her mother's library, she can have but little curiosity to peruse them; and if they at last be obtruded on her, she will naturally suspect the sincerity of her instructor, who produces works which she deems of the highest importance to her pupil's welfare, but of which she herself does not possess a single copy. This evil is easily remedied, if parents would only consider the importance of religious education; if, instead of crowding their shelves with the flimsy productions of novelists and romancers, they would admit a few judicious works, which treat of the evidences of the Christian religion, and describe the chief doctrines by which it is upheld. A portion of these studies might be given at stated times, or as the inclination of the child prompts, so as not to make them too formal or severe.

By the blessing of providence, we have, in our own country, a great abundance of excellent religious tracts, which display the rise, progress and establishment of the Christian religion. Men of eminence and piety – archbishops, bishops, divines of every rank, and laymen, have all contributed their talents, with various ability and success, to set forth the glory of the gospel, and the truths of the kingdom of heaven. Let us, therefore, attend to the doctrines which these wise and virtuous men, who have passed a long and studious life, as labourers in the vineyard of Christ, have illustrated and enforced. Let us not indulge chimeras and conceits of our own; but, with a diffidence and timidity, listen to those opinions of the learned and the good, whose abilities and opportunities have best entitled them to pronounce judgment. Nothing should be so much avoided as hasty and obstinate conclusions, drawn from premises which are not sufficiently understood.

In proportion to the breadth and depth of the foundation, will be the strength of the superstructure; and if we take care to place in the hands of young religious pupils, such sound and serious books as awaken piety, without kindling enthusiasm – as lead and satisfy the reason, without exciting vain and sceptical curiosity – as strengthen the mind, and meliorate the heart, without creating vanity, selfishness, and hypocrisy – we shall, I ardently conceive, have effected that which it was our wish and duty to perform.

Agreeably to these principles and reflections, I am desirous of recommending such plain, perspicuous, and sound works, as comprehend every thing relating to the elements, doctrines, and practice of christianity; and such as may not be difficult, or attended with great expence, in the procuring.

1. The Ten Commandments; and the 5th, 6th, and 7th Chapters of the Gospel, according to St. Matthew. These important parts of holy writ contain a fund of the most excellent and essential doctrines for a christian to know and practice; the primitive christians used to commit them to memory, and instruct their children in the application of them.[8 - Perhaps it may be advisable to have them printed separately, in large striking letters, so as to be impressed stronger on the child's imagination.The following production may be worth obtaining; "An Abstract of the Historical Part of the Old Testament, with References to other Parts of the Scripture, especially to the New Testament;" which are placed at length in an opposite column. London: printed by W. Bowyer, 1730, 8vo. This is a very useful, though not generally known, publication. If it has not been reprinted, it is now probably scarce.The work is "inscribed to the founders, benefactors, and trustees, of the charity schools." It was composed by that learned printer, Mr. Bowyer; and the introduction, written by way of preface, bears strong marks of the piety and talents of its author. It is followed by a "Translation of a Letter from the Earl of Mirandola and Concordia, to his nephew, then an officer in the army of the Emperor Charles V." This letter, which is too long to extract, is serious and impressive; and such as does great honour to the religious principles, and sound sense of the writer.]

2. Dr. Doddridge's Three Sermons on the Evidences of Christianity, separately published, from the particular superintendance and recommendation of the present Bishop of London. It is an useful tract, and is sold very cheap.

3. The (present) Bishop of London's Summary of the Evidences of Christianity, &c. which may be considered one of the most useful, and perspicuous treatises extant; it is very cheap.

4. Mr. Addison's Treatise on the same. This (which should properly have been first noticed) is a beautiful and masterly dissertation, and worthy of the celebrity of its pious and elegant author.

5. Grotius on the Truth of the Christian Religion. Every enlightened mother will derive great pleasure and benefit from the perusal of this incomparable treatise. It has been translated by John Clark, and lately by the Rev. Mr. Madan, from the Latin of the famous Grotius. Students in divinity are usually examined in the original when they present themselves for holy orders.

6. Bishop Prettyman's Elements of Christian Theology. This is a work of deserved repute, and will be found greatly instructive. The historical events of scripture are detailed in an interesting manner, and cannot fail to afford the most pleasing conviction of the truth of what is related. There has been an abridgment of it in one large 8vo. volume, by the Rev. Mr. Clapham. The original is in 2 vols. 8vo.

7. Secker (Archbishop) on the Catechism: and Wilson (Bishop) on the Sacrament. These are truly excellent treatises: their established celebrity renders no further recital of them necessary in this place.

8. Sermons: by Dr. S. Clarke; Abp. Secker, Sherlock, Jortin, Balguy, Porteus, (Bishop of London), Blair, and Carr.[9 - Miss Boudler has published a small volume of useful sermons to a country congregation, which it may be advisable to procure. Her name is not prefixed to the work; but it is published by Cadell and Davies, in the Strand.] These among many other excellent ones, whose enumeration would swell the list to an unnecessary size, may be perused and meditated on with great advantage. They are not selected in rejection of others, but solely as containing much sound and edifying matter, which may bring forth "sixty and an hundred fold."

9. Wilson's (Bishop) Bible, with Commentaries: in 3 vols. 4to. Bath: printed by Crutwell. Perhaps, the most judicious and unexceptionable illustration of the sacred text extant.

10. Gisborne's Duties of Women, and Familiar Survey of the Christian Religion, are both very excellent performances, and reflect great credit on the head and heart of the distinguished and benevolent writer.

11. The Whole Duty of Man.

12. The Ladies' Calling. These two last works are from the same anonymous author, whose publications are, indeed, purer than gold – "yea, than much fine gold."

Such are the works recommended to the perusal and meditation of serious and enlightened parents: and such, it is hoped, will not bring forth "bitter fruits."

There are moments of languor and heaviness, of dulness and despondency, to which the best of mothers may be exposed, and which may be removed, or relieved, by a perusal of some of the foregoing writers: in such moments, she will know the full value of their works, and will not repent the trouble or expence incurred in the procuring of them. She will then be convinced that the common productions, which amuse the ignorant and the foolish, could not have supplied the want of them; whether in soothing the pangs which arise from a deceased husband or child, or in teaching her to bear up with fortitude against the frowns of a persecuting world. The balm of consolation, which arises from these studies, she will pour into the bosom of a dutiful daughter; and the knowledge that she has gained by experience, will be imparted to, and grow up with, her rising posterity.

Let it always be impressed on our minds, that if we are so anxious to procure costly furniture, or splendid apparel, which the moth eats, or the thief steals, how much more is it our duty to devote a comparatively trifling sum towards the acquisition of those mental treasures, of which neither treachery nor violence can dispossess us, and which fit us, by degrees, for the eternal mansions of happiness and rest.

It has been observed, that the female sex is more liable to fanaticism than the male; the history, however, of religious sectaries, does not authorise this observation: instances of violence and mad persecution may be adduced, in which females have taken a very subordinate part, or indeed none at all; and while the examples of Athanasius and Arius are fresh in the memory, we need not resort to another. That the warmth and susceptibility of a female mind renders it exposed to strong impressions, before the judgment begins to operate, cannot be disputed. What pleases on the first impression is not easily eradicated; and we conclude that to be true, which flatters some previous opinion, or favour some secret bias. Error, thus introduced, is not extirpated without difficulty: and if to the pliancy and sensibility of a female mind, we add, that opportunities are seldom offered of going into deep critical investigations, or listening to opposite opinions, which are founded on reason and experience, it will not appear surprising that women are sometimes warm in their religious sentiments, and slow and reluctant to abandon them.

Hence follows the necessity of a proper religious instruction– of an adherence to those doctrines and opinions, which, on a careful survey of the many that have agitated mankind, seem to be the best calculated for ensuring our present and future welfare. In thus offering advice on so important a subject, the translator has ventured to advance certain sentiments, and to recommend certain works, which in his humble apprehension, appeared likely to be productive of some assistance and advantage. When he recommends a conformity to the tenets of the established church of this country, he does so from a conscientious conviction of its purity and excellence; from a recollection of the many great and good men who have lived and died in its cause; and whose works remain a glorious monument of their diligence, piety, and learning. While reason, integrity, and virtue, have any influence on the human character, while practical good is acknowledged to be superior to plausible theory, so long shall the luminous and illustrious divines of the English Church rise above all the pretensions of fanatical and self-inspired teachers, who turn the word of God into craft, and use the name of Jesus with their lips, while their hearts are estranged from him.

That the foregoing sentiments may tend to promote true sober-minded religion – to adorn the female character with those charms which arise from the substance, and not the form, of piety – to excite cheerfulness without levity – seriousness without despondency – and happiness in this present state without groundless anxieties of the future – is the earnest and ardent wish of their author.

CHAPTER IX

Remarks on Ordinary Defects among Girls

We are now to speak of the care and attention which are requisite to preserve girls from many defects to which they are too commonly addicted. They are oftentimes brought up in so effeminate and timid a manner, as to be rendered incapable of a firm and regular conduct. At first there is much affectation, which afterwards become habitual, in those ill-founded fears, and in those tears, which are so cheaply and plentifully bestowed. A contempt of such affectations would operate greatly in correcting them; as they are in a considerable degree the offspring of vanity.

They should also be repressed in the indulgence of too violent friendships, little jealousies, excessive compliments, and flatteries: all these things spoil them, and accustom them to imagine that dryness and austerity belongs to every thing which is serious and grave. We should strive to effect this, so that their common mode of parlance be short and precise. A good understanding consists in retrenching all superfluous discourse, and in saying much in few words: whereas, the greater part of women say little in many words. They mistake facility of utterance and vivacity of imagination for good sense: they make no selection of their thoughts: they observe no order in regard to the things they have to explain: they are passionate in every thing they utter, and passion produces loquacity. Nothing very excellent can be expected of a woman, if she is not obliged to reflect on consequences, to examine her thoughts, to explain them in a precise manner, and afterwards to be silent.

Another circumstance which greatly contributes to the loquacity of women, is, that they are naturally artificial, and use a roundabout manner to arrive at the proper end. They are fond of finesse: and how is it possible they should be otherwise, when they are ignorant of a more prudent method – and when it is usually the first thing which example has taught them? They have a soft and ductile nature which enables them easily to play a part in every thing: tears cost them nothing: their passions are lively, and their knowledge limited: hence it is that they neglect nothing to come off successful – and that they admire certain methods, which to a serious and prudent woman would appear very exceptionable: they seldom stop to enquire whether such a thing is desirable, but are anxious and indefatigable only in obtaining it. Add to this, they are timid and full of what is called "mauvais honte;" which is another source of dissimulation. The method of preventing so great an evil, never to put them under a necessity of finessing, but accustom them to declare ingenuously their sentiments upon every lawful topic. Let them be at liberty to express their ennui whenever they feel it: and let them never be subjected to feign an admiration of certain persons or certain books, which in reality displease them.

Sometimes a mother is prejudiced against a governess, and undertakes the management of the child herself, while the daughter cunningly acts contrary to her taste. When children are so wretched that they are under the necessity of disguising their sentiments, the way of extricating them from such a dilemma, is, to instruct them solidly in the maxims of true prudence – as one perceives that the method of correcting a taste for novels and romances, is, by exciting a turn for useful and agreeable histories. If you do not encourage a rational curiosity, they will entertain an irrational one – in like manner, if you do not form their minds on the principles of true prudence, they will become attached to falsehood, which is, in fact, finesse.

Shew them, by examples, how one is able, without duplicity, to be discreet, foresighted, and attached to legitimate means of succeeding. Tell them that prudence consists chiefly in speaking little – in entertaining a greater distrust of oneself than of others, and not in uttering false sentiments, and playing a deceitful part. An upright conduct, and a general reputation for integrity, begets more confidence and esteem, and, in the end, even more temporal advantages, than perverse and suspicious habits. How much does this judicious rectitude of conduct distinguish a person, and render her fit for the most important undertakings!

But add, how base and contemptible is premeditated finesse! it is either an account of some trifle which one is ashamed to mention, or it must be considered as a pernicious passion. When one wishes for that which it is lawful to wish for, the request is made openly – and it is sought for in a direct and proper method, with moderation. What is there more delightful and agreeable, than to be sincere? always tranquil – always content – having nothing to fear or to feign? On the contrary, a dissimulating character is always in agitation – remorse – and danger – and under the deplorable necessity of covering one finesse by substituting an hundred others.

With all these shameful disquietudes, artificial characters never escape that misery from which they are constantly flying – sooner or later their real character will appear. If the world has been their dupe in some single action, it will not continue so during the whole of their lives: oftentimes they are the dupes of those whom they wished to deceive: for there is sometimes an appearance of being dazzled by them, and they think themselves beloved – at the very moment, perhaps, when they are despised. At least they cannot prevent suspicion – and can any thing be more contrary to the rational interests of a prudent woman, than to see herself always suspected? Unfold these things by degrees – according as opportunity, necessity, or the bent of your pupil's intellect, may suggest.

Observe, however, that cunning (or finesse) is always the offspring of a base heart and narrow-minded spirit. In proportion as we wish to conceal our views we become cunning – being convinced that we are not as we ought to be – or, that, seeking for lawful objects, we adopt unworthy means of obtaining them – which arises from our ignorance in seeking such objects. Make children remark the impertinence of certain artifices that they see practised – the contempt which it draws on those practising them – and lastly, make them ashamed of themselves when you detect them in some dissimulation. As they grow up, deprive them of what they love, when they wish to obtain it by artifice– but declare, that they shall possess it when they ask openly: do not be afraid even of indulging their little weaknesses, in order to give them an opportunity and the courage of shewing them. False shame is the most dangerous of evils and the most difficult to cure; and this too, if great care be not taken, will render all others irremediable.

Paint, in their proper colours, those infamous artifices by which they would wish to deceive their neighbour without having the reproach of deceiving him: there is more perfidy and knavery in these refinements, than in common artifices. Some people, one may say, boldly practice deception – but wretches of the preceding description, add novelty and disguise to authorise it. Tell a child that God is truth itself– that it is mocking him when we jest at truth in our discourse – which should be precise and correct, and should consist in few words, that truth be not violated.

Be on your guard not to imitate those who applaud children, when they have discovered sharpness of intellect by some finesse. Far from supposing these tricks pretty and diverting, check them severely – and manage it so, that all their artifice may end unsuccessfully, and experience at last may disgust them with it. In praising them for such and such faults, we, in fact, persuade them that ability and deception are one and the same thing.

CHAPTER X

The Vanity of Beauty and Dress

Nothing is more to be dreaded among young girls, than vanity– as they are born with a violent desire to please. Those roads which conduct men to authority and fame being shut to them; they strive to be recompensed by the charms of intellect and person: hence flows their conversation so soft and so insinuating – hence it is that they aspire, as well to beauty, as to all the exterior graces, and become passionately fond of dress. A turban or bandeau is of the greatest importance in their estimation.

This excess is carried farther in our country[10 - France.] than in any other. That volatile disposition so remarkable among us, causes a continual variety of fashions: so that, to the love of dress is added the love of novelty, which has strange charms for some people. These two follies united, reverses all orders and conditions, and corrupts all manners. As soon as certain rules are done away in respect to our clothes and furniture, the same irregularity prevails in our conditions. Public authority cannot settle a "table of particulars:"[11 - This is construed in the above manner in preference to "the table of particular persons: " conceiving that Fenelon means "certain rules or laws" to be observed in regard to living and dressing.T.] every one, therefore, chooses according to his money; or rather, without money, according to his ambition and vanity.

This passion for splendor ruins families; and the ruin of families brings with it a corruption of manners. On the one hand, it begets, in persons of mean extraction, a passion for a large fortune (which religion assures us is sinful); on the other, among people of quality who find their resources exhausted, it produces mean and dirty practices in order to support their extravagance: hence, honor, fidelity, integrity, and benevolence, (even towards their nearest relatives,) are extinguished for ever!

These evils arise from the influence of vain women in directing the fashions; they ridicule those, as antiquated dames, who wish to preserve the gravity and simplicity of ancient manners.

Be particularly zealous, therefore, to make girls understand how much more estimable is that honor which flows from an upright conduct and sound capacity, than that which arises from the elegance and splendor of dress. Beauty, you may say, deceives the possessor of it much more than it does those whom it dazzles: it agitates and intoxicates the soul; we are more foolishly idolising ourselves, than the most passionate lovers the object of their affection. A few years only make the difference between a beautiful and ordinary woman. Beauty is not desirable unless it produces advantageous marriages: and how should it effect this, unsupported by merit and virtue? A girl, merely beautiful, can only hope to be united to a giddy young man, with whom she is pretty certain of misery: on the contrary, her good sense and modesty would cause her to be sought for by prudent men, sensible of such solid qualifications. Those whose fame consists only in their beauty, soon become ridiculous: they approach, without perceiving it, to a certain age in which their charms begin to fade; still, however, indulging the dear delusion of self-gratification, when the world has long ago been disgusted with their vanity. In short, it is as unreasonable to be attached solely to beauty, as to concentrate all merit in strength of body; a maxim, which barbarians and savages only inculcate.

From beauty let us pass to dress. True grace does not depend on a vain and affected exterior; although propriety, and some little skill may be shewn in our necessary clothing. But after all, these silks or satins, which may be pretty enough, can never be considered as ornaments which confer beauty.

I would even make young girls remark that noble simplicity which appears in the drapery of statues, and in many figures which yet remain of Grecian and Roman costume. They should contemplate the superiority of hair negligently tied behind, and of the broad folds of a full and floating drapery. It would also be as well for them to hear painters and connoisseurs, who possess a true taste for the antique, converse on these subjects.

In proportion as their understanding rose superior to the prejudices of fashion, they would hold in contempt those artificial modes of twisting and curling the hair, and all the paraphernalia of a fashionable woman. I am aware that one should not wish them to assume an entirely-antique costume of dress, which would be extravagant, and sometimes indecent: but they might, without the affectation of singularity, model their taste on that simplicity of attire, which is so noble, so delightful, and in all respects conformable to the manners of christians. Make them observe often, and by times, the vanity and, frivolousness of that mind which is sacrificed to the inconstancy of fashion.[12 - A preceding and subsequent sentence in the original is here omitted; because it has an allusion to antiquated high head dresses; which are now, I believe, banished not only from France, but from Europe. The present simple and unaffected mode of female dress, (with some ridiculous and indelicate exceptions) is in general very conformable to the taste and advice of Fenelon.] True grace follows, but never does violence to, nature.

Fashion, however, soon destroys itself: it is perpetually aiming at perfection, and never finds it; at least, it never stops when it has found it. It would be reasonable enough if all changing and alteration were to cease after having found perfection, comprising both elegance and utility: but to change for the sake of changing, appears very much like sacrificing true politeness and good taste to inconstancy and confusion! Fashions are frequently founded on mere caprice. Women are the sole arbitrators of them; and it being difficult to say, who is to be believed or imitated, the most giddy and least informed seduce and influence the rest. They neither choose nor leave any thing according to rule: it is quite sufficient if one thing, though useful, has been long adopted: it ought to be discarded: and another thing, though perfectly ridiculous, but having the charm of novelty, is immediately substituted in its place, and becomes the admiration of all. After having laid a proper foundation, describe to them the rules of christian modesty. We learn, you will say, that man is born in the corruption of sin: his body, exposed to a contagious malady, is an inexhaustible source of temptation to his soul. Our Saviour has taught us to place all our virtue in fear and distrust of ourselves. Would you, we may exclaim, hazard your own soul and that of your neighbour by the indulgence of a foolish vanity? Look, therefore, with horror upon the exposure of the bosom and all other indecencies! When these absurdities are even committed without any premeditated passion, they, at least, savour strongly of vanity, and betray an unbridled desire to please. Does this variety justify, before God and man, so rash and scandalous a conduct, and so likely to be imitated by others? This blind passion of pleasing, is it conformable to a christian character, which should consider every thing as idolatrous, that perverts the love of God, and kindles the contempt of his creatures? When such giddy female characters strive to please – what is their real object? Is it not to excite the passions of men? And can they regulate these passions when in their possession? If women go too far, ought they not to be answerable for the consequences? And do they not always go too far, when their minds have been but little enlightened? You are absolutely preparing a subtile and deadly poison, and pouring it on the spectators beneath, and yet you imagine yourself innocent! When you address your pupils in this strong manner, add to it, the example of those whom modesty has recommended, and those whom indelicacy has covered with dishonor. Above every thing, never suffer children's minds to be filled with ideas that suit not with their condition. Repress severely all their whims and fantasies – shew them the inevitable danger which follows – and how much they make themselves despised by wise and discreet people, in thus assuming a character which does not belong to them.

What now remains to be effected, is, the managing of children of high and animated spirit. If care be not taken of this, when they have any vivacity, they intrigue: they wish to speak on every topic: they decide on works the least calculated for their capacity, and affect, through extreme delicacy, to be easily fatigued and overpowered. A girl should never speak but when necessity prompts: and then, with an air of deference and doubt: they should never even discuss subjects above the level of a common understanding, how well soever versed in them. Let a child possess a good memory and vivacity – shew pleasant little turns, and a facility of graceful eloquence – all these qualifications she may have in common with a great number of other stupid and contemptible women. But an exact and uniform conduct – an equal and regulated spirit – when to be silent, and when to speak – these rare qualifications will indeed distinguish her among her sex. As to squeamish delicacy and affectation of ennui, she must be repressed in both – by shewing her that a correct taste and good understanding consist in accommodating oneself to every thing in proportion to its utility.