The time is come; we must now seek her in earnest, lest Emile should mistake some one else for Sophy, and only discover his error when it is too late.  Then farewell Paris, far-famed Paris, with all your noise and smoke and dirt, where the women have ceased to believe in honour and the men in virtue.  We are in search of love, happiness, innocence; the further we go from Paris the better.

BOOK V

We have reached the last act of youth’s drams; we are approaching its closing scene.

It is not good that man should be alone.  Emile is now a man, and we must give him his promised helpmeet.  That helpmeet is Sophy.  Where is her dwelling-place, where shall she be found?  We must know beforehand what she is, and then we can decide where to look for her.  And when she is found, our task is not ended.  “Since our young gentleman,” says Locke, “is about to marry, it is time to leave him with his mistress.”  And with these words he ends his book.  As I have not the honour of educating “A young gentleman,” I shall take care not to follow his example.

SOPHY, OR WOMAN

Sophy should be as truly a woman as Emile is a man, i.e., she must possess all those characters of her sex which are required to enable her to play her part in the physical and moral order.  Let us inquire to begin with in what respects her sex differs from our own.

But for her sex, a woman is a man; she has the same organs, the same needs, the same faculties.  The machine is the same in its construction; its parts, its working, and its appearance are similar.  Regard it as you will the difference is only in degree.

Yet where sex is concerned man and woman are unlike; each is the complement of the other; the difficulty in comparing them lies in our inability to decide, in either case, what is a matter of sex, and what is not.  General differences present themselves to the comparative anatomist and even to the superficial observer; they seem not to be a matter of sex; yet they are really sex differences, though the connection eludes our observation.  How far such differences may extend we cannot tell; all we know for certain is that where man and woman are alike we have to do with the characteristics of the species; where they are unlike, we have to do with the characteristics of sex.  Considered from these two standpoints, we find so many instances of likeness and unlikeness that it is perhaps one of the greatest of marvels how nature has contrived to make two beings so like and yet so different.

These resemblances and differences must have an influence on the moral nature; this inference is obvious, and it is confirmed by experience; it shows the vanity of the disputes as to the superiority or the equality of the sexes; as if each sex, pursuing the path marked out for it by nature, were not more perfect in that very divergence than if it more closely resembled the other.  A perfect man and a perfect woman should no more be alike in mind than in face, and perfection admits of neither less nor more.