XXIII. The virtue of constancy, which ennobles the men, may be contrasted with docility, which is resplendent in the women. But it will be proper here to remark, that we do not treat of these or other qualities, as formally considering them in the state of virtues, because in this sense, they are not of the lineage of nature, but only as they are grafted into, and display themselves in the temperament or habit; and, as the embryo of information is indifferent to receive good or bad impressions, it would be better to call them flexibility, or inflexibility of disposition, than constancy or docility. XXIV. I may be told, that the docility of women degenerates many times into levity; to which I answer that the constancy of men as frequently terminates in tenaciousness. I confess, that firmness in a good cause is productive of great benefits; but it can’t be denied, that obstinacy in a bad one is also productive of great evils. If it is argued, that an invincible adherence to good or evil is a quality appertaining to angels only: I answer, that this is not so certain, for many great theologians deny it; and many properties, which in superior beings spring from their excellence, in inferior ones proceed from their imperfection. The angels, according to the doctrine of St. Thomas, are the more perfect, the fewer things they understand; in men, their knowledge being confined to a few particulars, is considered as a defect. In angels, study would be regarded as a diminution of, or a reflection upon their understandings; although it is known to be absolutely necessary, to illustrate and adorn those of men. XXV. The prudence of the men, may be balanced by the simplicity or gentleness of the women; and I was even about to say more than balanced, for, in reality, simplicity or gentleness, is more beneficial to the human race, than the prudence of all its individuals; for nobody has ever described the golden age as composed of prudent, but of candid men.