solute in lovelineſs,' the portion of rationality granted to woman, is indeed very ſcanty; for, denying her genius and judgment, it is ſcarcely poſſible to divine what remains to characterize intellect.
The ſtamina of immortality, if I may be allowed the phraſe, is the perfectibility of human reaſon: for, was man created perfect, or did a flood of knowledge break in upon him, when he arrived at maturity, that precluded error, I ſhould doubt whether his exiſtence would be continued after the diſſolution of the body. But, in the preſent ſtate of things, every difficulty in morals that eſcapes from human diſcuſſion, and equally baffles the inveſtigation of profound thinking, and the lightning glance of genius, is an argument on which I build my belief of the immortality of the ſoul. Reaſon is, conſequentially, the ſimple power of improvement; or, more properly ſpeaking, of diſcerning truth. Every individual is in this reſpect a world in itſelf. More or leſs may be conſpicuous in one being than another; but the nature of reaſon muſt be the ſame in all, if it be an emanation of divinity, the tie that connects the creature with the Creator; for, can that ſoul be ſtamped with the heavenly image, that is not perfected by the exerciſe of its
than man; or, in what does their ſuperiority conſiſt? In the ſame ſtyle, to drop the ſneer, they are allowed to poſſeſs more goodneſs of heart, piety, and benevolence.—I doubt the fact, though it be courteouſly brought forward, unleſs ignorance be allowed to be the mother of devotion; for I am firmly perſuaded that, on an average, the proportion between virtue and knowledge, is more upon a par than is commonly granted.
