Or drefs'd in fimiles of fweet Cecilia fhine, With fimp'ring angels, palins, and harps divine;

Whether the Charmer finner it or faint it,

If Folly grow romantic, I muft paint it.

TH

POPE'S Moral Effays.

HOUGH all virtues are common to all men, there are notwithstanding fome, as magnificence and liberality, which cannot be exercifed by those who are poor, or have but a fcanty fortune; and hence it happens likewife that there are virtues peculiar to men, and others that belong to women, because nature has given them inclinations and difpofitions which facilitate to them the exercife of those virtues. Thus, whilft the heat of constitution makes inen brave and bold, and gives them activity for martial exploits, the cold complexion of women, and their natural timidity, help them wonderfully to practice modefty and chastity.

This coldness of conftitution is then the most ordinary principle of the referve and modefty of women, because no force is like that of natural inclinations, which we cannot refift without doing violence to ourselves; and because we fuffer thereby, and cannot hold out in a state of violence. Befides, there is no way of acting that is fweeter and more agreeable than to follow, in our actions, the bent nature gives us; neither is there any that is more commodious.

Good education is the fecond principle of the medefty of women; for inaidens have fcarce attained to the ufe of reason, when they are generally infpired with a true horror for immodeft words and actions, and are made to obferve that fuch of their fex as hold immodeft fpeeches, or make the leaft fhew of an indecent action, are despised by every one, and regarded as perfons that have renounced all fhame. Thefe impreflions, which they receive in their first and most tender years, far from be

ing defaced with time, are as letters graved on the bark of young trees, that grow and collect ftrength with them.

The fear of having their reputation blafted is the third principle of the modefty of women. This we fhall have no difficulty of believing, if we reflect but a moment that reputation is fo powerful a curb, and fo capable reftraining women, that they who are led away by the fpirit of intrigu ng have recourfe to all forts of ar fices to hide them from the knowledge of the world, in order to make the reputation chime in with the fatisfa ion they find in that commerce. Bit there is nothing which degrades 1 forcibly, and ruins fo much the reputation, as to exhibit fpecimens of diffolute morals, so as to have no fear of fpeaking words that openly are offenfive to modesty. For which reafon none need be furprized at feeing a great number of women, who thew themfelves quite untainted by that depravation, for fear of being placed in the rank of loofe and diforderly courtefans.

There are fome alfo who, to put themfelves upon the footing of prudes, affect fo great a modefty that not only they cannot endure words that carry too much impudence on the face of them, but even thofe expreffed with delicacy, yet, in their import, conveying an idea rather loofe than free from vicious affection. This fort of modefty is ufually met with in perfons of Quality, and it is a defire in them to make it appear that they have not a lefs advantage over women of mean condition by the politenets and decency of their manners, than by their birth. In thofe of an intriguing difpofition, it is a defire to engage men who. by their merit or fortune, feem to have a fitnefs for gratifying their vanity; but this is a fubject on which it is here unneceffary to enlarge further.

The paffion that young women have for being inarried contributes much to their modefty. This paffion is indeed fo ftrong that it makes them

Con

continually watchful over themselves to conform all their words and actions to the feverest rules of modesty. For, as their state is a state of subjection, as it is an infupportable reftraint on them not to be miftreffes of their conduct, and as they hope to find in marriage the happiness of independency, they wish to marry with an inconceivable ardor: So that their modefty is a means whereby they infinuate themselves into the good graces of the men, and a fort of warrant they give them of their virtue.

I have taken care to fpecify all thefe kinds of modefty which are efteemed in the world, that it may be feen that there is not one of them which is truly virtuous, or, properly Speaking, among Chriftians, conform able to what is recommended by their religion. For it is visible that the modesty of women, who are naturally modeft, is the virtue of their conftitution and not their own; because none are virtuous by a blind impulfe of inclination, and becaufe to be really fo they should be fo by choice and the esteem of virtue. It is visible also that the modefty which proceeds from education is the effect of a foreign impreffion, and not of any love entertained for that virtue. It is not lefs eafy to perceive, likewife, that the affectation of modeft behaviour in the view of being claffed with prudes, is a vanity; and that to be modeft for ihaking off the yoke of dependency, and for being fettled by marriage, argues a love, in a multiplicity of cafes not juftifiable, for living, if not with more ease, at least with more freedom.

gainst the orders of reafon. By the first we fhew that we fear to commit actions that offend the eyes of men ; by the laft, which Plato calls a divine timidity, we cannot fuffer any thing within ourselves which may difplease God.

Again, it is clear that the integrity of the body does not of itself alone conftitute chastity; and that even this integrity is of little value when the heart is corrupted by vicious affections. Suppose a woman in a married ftate: Can the chastity and fidelity that divine and human laws impofe upon her be compatible, in any wife, with a love for any other man but her husband? No; and it may be faid that a married woman, truly chafte and faithful, ought not to impose filence on vain paflions, but likewife to ftifle them in their birth, and to infpire all who look on her with pure and refpectful fentiments. For honeft women have no occasion to be watched by the jealous eye, nor guarded by rigorous treatment, as rofes by thorns; but they ought to preserve themselves as things facred by the veneration they imprefs; and this is a fufficiently strong fence againft keep.. ing all rath men againft approaching them. A chafte and faithful woman alfo fhould, by her prudent and natural conduct, give to understand that fhe is fo little turned, and fo little fit for the commerce of frivolous paflions, that he even is no way intelligent in the language of these patlions, nor in the figns performing the duty of that language.

ceives them, and what deceives almost every one is, that the effect is looked to, and not the cause of that violence. I mean, that they confider that the violence which they do to their inclinations preferves their honour, and that they have not informed them

felves of that which makes them fo careful in that refpect, and whence comes the power they have over themselves. It is impoffible to feek ever fo little into the caufe without feeing clearly, that it is not the love of their honour which makes them fo retentive of it, but the defire of being long loved; for they well perceive they cannot be objects of love but fo long as they fhall be efteemed, and that their complaifance for the defires of their lovers, when they proceed too far, is the fall of their empire.

If there be women, not only irreproachable in their conduct, but fo chafte, that their moft fecret thoughts do not dread the light, as it must be confeffed that there are, if we are not jaft and equitable, where can their virtue be attacked, and what can be faid against a chastity which fuffers no weakness in the foul, nor any irregularity in external acts.

The human heart is a great myftery. Thoughts and defires rife on its furface, and may be perceptible. For this reafon it is that there is no one who does not know what he thinks and defires, but the motives of thoughts and defires are hidden in the depth of the heart, which cannot be pierced but by the eyes of God. There it is that fecret counfels are held, and thence it comes to pass, fays Ariftotle, that true intentions are long unknown to us, and, though we often know what men may defire, we never fee clearly into their will. Thus it is with the human heart as with the celestial bodies; for, as their motions are perceived by every one, yet none fee the intelligence that makes them move: So all know that the human heart makes, and that it bears fometimes towards one object, and fometimes towards another, but not one knows the spirit that pushes it on. It is notwithstanding on the knowledge of this hidden principle of all human actions that depends the judgment we ought to form of it. It is not enough, for instance, to judge

that a man is charitable, to know that he has compaffionated that forlorn ftate of a beautiful young Lady whofe family has been ruined, and that he has made ample provifion for her wants. We fhould also strive to get fome ecclairciffement of his intention, to be affured whether the affiftance he gives is not a fnare laid by him to rob her of her chastity.

It is by this rule we muft judge of the chatlity of women. It is not enough to know that their morals and fentiments are honeft; we should still endeavour to difcover what has obliged them thereto, and establish beforehand the motive that renders them virtuous.

A woman cannot therefore be truly modeft and chafte, if she is not pure both in body and foul; and, if fo, as all muft confefs this is a requifite inculcated by the Chriftian difpenfation, it would not he amifs to take a curfory view of all the fpecies of chafte and modeft women whofe virtues receive a general eulogium, and to fee if this name can with juftice be given to them.

The firft fort is of ambitious women, who bearing a fecret grudge that men thould have fo many means for fignalizing themselves by arts, fciences, and a diverfity of other commendable qualities, embrace a modest and chafte demeanour with fo much the more ardour, as it is the only road that lies open to them for acquiring glory. They therefore conduct themfelves in it with fo much vigilence and difcretion as to feem that they aim at leaving a very wide fpace between themselves and the common clafs of women; and, not fatisfied with being chafte, they affect quite particular ways of chaftity, that they might be reputed prudes. Hence it likewife happens, that, when they find in themselves a propenfity to gallantry, and an occafion occurs capable of tempting them, they make fecret efforts to curb their defires, the better to preferve the rank they placed themfelves in, and ftill to be dif

tinguished

nguished by others. In fhort, thefe ambitious Ladies may be faid to bear fome refemblance to the Veftals of old, who devoted their virginity to the fervice of falfe gods; for they on their fide must be reputed to devote it to glory, which is one of the falfe

divinities this world adores.

The fecond fort is of proud women, who imagine nothing worthy of them. 'Tis from this proud difpofition that they fhew themselves averfe to intrigues and amufements, the favourite Occupations of many others: So that it may be averred their chastity arifes from the perfuafion they are in of the excellency of their merit, and therefore, not to diminish it a tittle in value, they chufe to remain virgins.

Indolence and timidity make a third fpecies of chafte women. Thofe, who fet their minds on gallantry, are obliged to fo much care and precaution, to use so many feints, fo much fineffe and artifice, that the fatigue appears aloft infupportable to all who are of an unactive temper. They are befides afraid of the anger of a mother, the violence of a husband, the hatred and defertion of their family, and the ill name they are branded with by the world. All thefe confiderations help to perfuade them, that it is lefs difficult to be obfervant of one's duty, than to be led aftray by a paflion, which condemns the women that indulge it to fo many anxieties, pains, uneafinefs, and vexation.

Laftly, the quality of conftitution has almost the whole ihare in the chastity of a great number of women, efpecially of thofe, who having no ideas to quicken them into the diffipations of life, fuffer themfelves to be guided by their own confined inclinations. This fort of women are chafte with fo little merit, that it might be well feen they would not be fo with a different conftitution, and that their virtue is nothing more than the refult of their natural habit of body.

But, be the virtue of the fex what it may, if not truly Chriftian, it is far

better it should be expofed to the reproach of being ftyled hypocritical, human, pagan, than to be marked with nothing to recommend them, or to fet them in an amiable light to the eyes of the world. The modest and chafte character, abstracting from all motives, will be ever highly laudable; while its reverfe, an impudent effrontery, will be ftigmatized with an indelible odium and infamy. The fex in general are fenfible of all this, or may be fenfible of it on a fhort reflection; whence it may not be amifs for them to conclude, that there is no modefty but that of Chriftian women which is a true virtue, because they alone understand that the modefty of words is the chastity of the tongue, and that to be entirely pure and chafte they ought to be fo in their converfation. They are not alfo ignorant that they ought to be fo in their actions, because modest actions are fignificative of chastity. They know, in fine, that they ought to obferve modefty at all times, in all places, and on all occafions, to give a good example, and to exprefs, as far as may be in them, the pure brightnefs of that Eternal Goodness, which will not fail of being their reward in Heaven.

On the Origin of Chivalry. By Dr. T. Wharton.

HERE is no peculiarity which

more ftrongly difcriminates the manners of the Greeks and Romans from those of modern times, than that fmall degree of attention and refpect with which thofe nations treated the fair fex, and that inconfiderable share which they were permitted to take in converfation, and the general commerce of life. For the truth of this obfervation, we need only appeal to the claffic writers: in which their women appear to have been devoted to a state of feclufion and obfcurity. One is furprized that Barbarians fhould be greater mafters of complaifance than the most polished people

that