Will it be maintained that Mistress Macaulay would not have expressed her opinions in the House of Commons better than many representatives of the British nation? In dealing with the question of liberty of conscience, would she not have expressed more elevated principles than those of Pitt, as well as more powerful reasoning? Although as great an enthusiast on behalf of liberty as Mr. Burke could be on behalf of its opposite, would she, while defending the French Constitution, have made use of such absurd and offensive nonsense as that which this celebrated rhetorician made use of in attacking it? Would not the adopted daughter of Montaigne have better defended the rights of citizens in France, in 1614, than the Councillor Courtin, who was a believer in magic and occult powers? Was not the Princesse des Ursins superior to Chamillard? Could not the Marquise de Chatelet have written equally as well as M. Rouillé? Would Mme. de Lambert have made laws as absurd and as barbarous as those of the “garde des Sceaux,” of Armenouville, against Protestants, invaders of domestic privacy, robbers and negroes? In looking back over the list of those who have governed the world, men have scarcely the right to be so very uplifted.
Women are superior to men in the gentle and domestic virtues; they, as well as men, know how to love liberty, although they do not participate in all its advantages; and in republics they have been known to sacrifice themselves for it. They have shown that they possess the virtues of citizens whenever chance or civil disasters have brought them upon a scene from which they have been shut out by the pride and the tyranny of men in all nations.
It has been said that women, in spite of much ability, of much sagacity, and of a power of reasoning carried to a degree equalling that of subtle dialecticians, yet are never governed by what is called “reason.”
This observation is not correct. Women are not governed, it is true, by the reason (and experience) of men; they are governed by their own reason (and experience).
Their interests not being the same (as those of men) by the fault of the law, the same things not having the same importance for them as for men, they may, without failing in rational conduct, govern themselves by different principles, and
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