in him reason (which differs from mere sense in being peculiarly progressive) has never got beyond its first steps. In its weakness, it is incapable of a process long enough to unfold his real interests. He sees very little beyond the immediate objects of sense, and has no idea of any mode of life, but his own. To his reason, however, such as it is, his will is as obedient, his character as plastic as ours, sometimes more so. Frequently he evinces for the most absurd or mischievous ends, control over his passions and emotions beyond what the refinement of civilization ever requires, or the sternest morality instils. He can, therefore, depart from the simplicity of nature like others, and like them, he can new mould his original propensities and sensibilities, till a new character is formed, bad or good according as reason has been ill or well cultivated; and often deriving more tenacity from habit and prejudice, than from the force of passion.

The study of human nature is full of utility, under every form in which we find it. No improvement can ever take place, that is not based upon its laws. It is, therefore, most important to know them; but they can never be truly understood by contemplating mankind, only under one set of circumstances; they should be viewed under every variety our observations can reach to. If we find any practice exceedingly prevalent under considerable diversity of condition, no doubt it affords a presumption, that there may be a propensity to it, implanted in our nature. But it should be received with great caution, for on this ground have been

defended some of the most destructive practices, that have afflicted the human race,-war, slavery, despotism, polytheism, polygamy, have all had their apologists; but those things, like disease and deformity, are the incidents, not the purposes of our nature. Even as the world now is, we find amongst untutored nations, exceptions to their prevalence. The progress of reason and religion can either abolish or extremely diminish them, and in proportion as they succeed in so doing, the numbers and prosperity of mankind increase. These are sufficient proofs, that the evils in question are not laws of nature, nor agreeable to them.

The argument is strictly applicable to the condition of the female sex. No authority can be drawn from the frequency of the practice, for reducing them to an inferior condition. Their subordination must be grounded on better reasons, namely, its tendency to promote the greater good of both sexes, and can be justified no further than as it has that effect. The sanction of nature can be appealed to in no other sense. The practices of the least thinking part of mankind, may be consulted advantageously, to learn what is the course of nature under those particular circumstances; always remembering, that this gives but a partial and limited acquaintance with her laws, and affords no argument for what is natural under other and very dissimilar conditions.

15

SECTION IV.

Degradation of Women prevalent, but not universal in Uncivilized Life.

When the theory was started, that a state of nature was a state of war, the common sense of mankind revolted from such a conclusion. It was generally felt, that notwithstanding the host of examples and arguments with which an ingenious man might strengthen his proposition, it was too extravagant to suppose that nature had made a special appointment to dispose mankind to their own destruction. It was seen, that the prevalence of war could be accounted for, without supposing it exclusively the natural condition of the creature. Accordingly, we find examples of peaceful societies, as well among primitive tribes, as among the more civilized. And in like manner, the history of the world supplies instances, in which the female sex has been neither enslaved nor oppressed.

There are no grounds for believing the propensity to violence innate, though it be easily engendered by the sufferings which, in a rude state of society, soon confine the attention of the individual to his own sensations; and by the unbridled animosities which competition with others, as selfish as himself, provokes. There is some reason to think, that when circumstances have not been such as to generate vengeful passions, man is to be classed with the quiet and gentle, rather than the ferocious animals*. The

* HUGH MURRAY; Inquiry, &c., passim.

human race is scattered over the globe, in a great variety of conditions, from large nations down to solitary families; some, where the bounty of nature scarcely leaves room for contention, others, where the thinly scattered inhabitants can scarcely exist, except by reciprocal privations. Voyages and travels supply many instances of tribes or small nations, whose numbers are too scanty to create a struggle for subsistence, and too distant from each other for frequent hostilities. In such situations, the human character is usually inoffensive and mild, sometimes peculiarly amiable and affectionate; and here, the two sexes are usually found on a footing of apparent equality, or distinguished only by that slight subordination on the part of the weaker, which is almost unavoidably entailed by their requiring assistance and protection, and which may rightly be deemed natural. It is not uncommon, indeed, to find writers adducing the condition of the female sex, as a test of the degrees of civilization; and upon the whole, it is a tolerably fair one. For when the soft and transient virtues of an untempted condition have been obliterated, it requires considerable progress in civilization, before sympathy with others, and generosity to the weak, will recover their dominion. Captain Franklin, on the authority of Mr. Wentzel, who resided many years in the districts about M'Kenzie's River, mentions a tribe called Dogrib Indians, among whom the women are treated with perfect kindness*; and Captain Parry by contrasting what he styles the real character of the savage, with that of the Indians, seems to have

* FRANKLIN'S Journey.

been led by his own observation, to consider the degradation of women a corruption, not the natural and inevitable condition of uncivilized life.

"It is here," he says, "as a social being, as a husband and the father of a family, promoting in his own little sphere the benefit of that community, in which providence has placed him, that the moral character of a savage is to be truly sought; and who can turn without horror from the Esquimaux, peaceably seated, after a day of honest labour, with his wife and children in their snow-built hut, to the self-willed and vindictive Indian, wantonly plunging his dagger in the bosom of the helpless woman, whom nature bids him cherish and protect*?”

La Perouse presents the reader with more than one people, whom habits of peace had left in possession of amiable and mild dispositions. When he first landed on Segalien Island, he found there, a race whose intelligence was no less remarkable than their virtues. This is the more deserving of observation, because it affords at least one instance, in which some degree of commerce and education had been obtained, without passing through a stage of war. "We know," he says, "that the most numerous nations, and those who were earliest civilized, inhabit the countries which border on these islands, but it does not appear that they have ever conquered them, because there were no temptations for their cupidity+;" and to this circumstance, La Perouse seems to attribute their gentleness.

The village of the Orotchies on the east coast of • PARRY'S Second Voyage. + Voyage Round the World.