But in all the training of the will on this social side, we must never forget, and here lies the greatest problem for the educator, that individuality is not to be sacrificed, that it must be most jealously preserved. We have only to remember what has been so often said before, that education consists, not in destroying, but in training. The will is only to be directed, never to be broken, or even weakened, and she who endeavors to do this is working in the interest of evil and not of good, while she who should, if it were possible, succeed in it, would have, as the result of her efforts, only a total ruin instead of a fair and stately edifice. It may often, indeed, become her duty to strengthen it, for without a strong will, the moral nature will fall a prey to the forces of evil as surely and quickly as the body, deprived of the life principle, rushes to corruption and disintegration.

_Moral Culture._--In the previous division, the will has been supposed to be guided by the educator, but now another guide is to be followed, for it becomes the work of the educator to teach that "nothing in the world has any absolute value except Will guided by the Right." We must presuppose before we can produce any great effect in this direction a considerable education of the intellect, in order that the child may have some intelligent idea of the Right, otherwise we shall be leaving her to the saddest mistakes. The African chief, who, being convinced that it was right for him, before baptism, to dispense with one of his two wives, for both of whom he had a sincere affection, performed, so far as he knew, a highly virtuous action in eating one of them, and no girl whose intellect has not been well trained can safely be delivered over to the direction of her own conscience. The Spanish and the French mothers tacitly recognize the truth of this proposition, by the constant surveillance which they exercise over their daughters. It is contrary to the whole spirit of our American life to be so watchful. By so much the more, then, ought we to see to it, that the conscience, to whose custody American mothers hand over their daughters' actions, be an enlightened one. No merely prescriptive external rules, borrowed from society when the mothers were girls, can fully answer the purpose. These may do for communities that are comparatively stationary, but in our rapidly moving American life, our girls must have a more stable guide.

It is not often recognized that the cause of much chafing and worry in American homes--a chafing and a worry which is scarcely found in Europe--is only this truly American phenomenon of rapid national growth.[25] The mother who was educated only thirty years ago finds herself unable to understand her daughter's restlessness. As great a distance divides the thought of the mother and daughter in America as in Germany lies between the great-grandmother and the great-granddaughter, and these latter named relatives are, by a wise provision of Providence, not often permitted to come into contact at the time when the girl begins to a.s.sert her own individuality, and hence, the chafing referred to above, is saved. If Methuselahs were not exceptional in these days in America, who can estimate to how great a degree the unavoidable friction of family society would be increased!

We must never, in this question of education, forget for one moment the peculiar conditions which surround our girls, from the peculiarities of national government and society. Again, then, it is, in this point of view, of imperative importance that our girls be allowed, nay, forced, to complete their intellectual education.

We have now so to educate the girl that she shall do what is right, simply because it is right, and not because it is useful or politic so to do; that she shall abstain from what is wrong, simply and, only because it is wrong, and not because it will be harmful to her if she do not. These two statements would, however, be fully expressed by the first one, for it is evident that if she always do what is right she will never be able to do what is wrong, and positive education is much better than negative, and an active, better than a pa.s.sive state of mind. In the first years of the little girl's life this lesson can be impressed upon her only by example, and fortunate have those of us been who, both in grandmother and mother, from our earliest childhood up, can remember no single instance, however trifling, of deviation from obedience to the "stern daughter of the voice of G.o.d." Though at first we did not know what the power was, we felt, through all our childish consciousness, that there was a power behind the throne from which our laws emanated, whose voice was authority itself. Some of us may even recall the impression made upon us, as clear now as in the long gone years, when we distinctly formulated in words, with a certain sense of satisfaction, the conviction that "even grown-up people cannot do as they please;" and yet, that the power which prevented this doing as they pleased was neither fashion, nor custom, nor the opinion of society.

Let the little girl be so educated that "while she praises and rejoices over, and receives into her soul, the good, and becomes n.o.ble and good, she will justly blame and hate the bad, now in the days of her youth, even before she is able to know the reason of the thing, and when Reason comes, she will recognize and salute her as a friend with whom her education has made her long familiar."[26]

But when the girl is older, and especially at the time when the whole character is most impressible, this part of education can be firmly laid in the cement of rational conviction, and if it is laid on no shifting sands of contradictory character in the educator, we may safely trust to its enduring support. There must be no compromise here. The doctrines that the good are happy, that honesty is the best policy, etc., are of no avail. They will not do as a guide for life, and the sooner American mothers and teachers learn this, the better for America.

When the girl yields in every direction unquestioning obedience to Duty, she is virtuous, and she is virtuous only in so far as she does this.

But as duty rules in every direction, to G.o.d, to the State, Society, the Family, and ourselves, and as her voice is as authoritative at one time as at another, it follows that no one virtue can be said to be superior to any other. Those of us who have had the widest experience have learned that the whole hierarchy of virtues generally stand or fall together, for they are all only the making actual of simple duty.

I quote again from Rosenkranz, with regard to a habit often found among girls: "The pupil must be warned against a certain moral negligence, which consists in yielding to certain weaknesses, faults or crimes, a little longer and a little longer, because he has fixed a certain time, after which he intends to do better. Perhaps he will a.s.sert that his companions, his surroundings, his position must be changed before he can alter his internal conduct. Wherever education or temperament favors sentimentality, we shall find birthdays, New Year's day, confirmation day, etc., selected as these turning points. It is not to be denied that man proceeds, in his internal life, from epoch to epoch, and renews himself in his most internal nature, nor can we deny that moments like those mentioned are especially favorable in man to an effort towards self-transformation, because they invite introspection; but it is not to be endured that the youth, while looking forward to such a moment, should consciously persist in his wrong doing. If he does, when the solemn moment which he has set, at last arrives, he will, at the stirring of the first emotion, perceive with terror that he has changed nothing in himself, that the same temptations are present to him, and the same weakness takes possession of him. * * * In morality there are no vacations and no interims."[27]

The power of voluntary Renunciation is another power which the educator has to develop in the girl. It can be cultivated, of course, only by judicious exercise.

But the formation of Character is the great work of the educator, for this may be said to be the object of a woman's existence. Character has been defined as "a completely fashioned Will"--_i.e._, a completely educated Will. If it is "completely fashioned," it must of necessity be consistent. It is scarcely necessary here to call attention to the fact that by character, in any educational sense, we mean that which the woman really is--not what she is thought to be by others.

Character may, it is evident, be either good or bad; for one may be consistently bad as well as consistently good. But we are concerned only with the building of character where that building means the "making permanent the direction of the individual Will towards the actualization of the good."

The woman of good character is she who, while she acts spontaneously, acts in all things consistently; the parts of whose life grow together, as it were, into one organic unity. We know what to expect of her. In her friendship we confide, on her love we safely rely, by her judgment, provided she has been intellectually educated, we regulate our action in times of difficulty and distress. "The heart of her husband doth safely trust in her, and her children rise up and call her blessed," and when she pa.s.ses through the gate of death, her country should mourn, for it can ill-afford to miss her.

RELIGIOUS CULTURE.

When the girl has learned to accept duty as the decisive guide of her actions, she is acting conscientiously, and pa.s.ses over into the real religious life. A distinction must be here made between Religion and Theology, the latter of which belongs to special educators. At first, in the child, religion is a feeling, a sentiment, which the mother generally fosters and directs. It appears in the form of wonder at natural phenomena, of fear and terror when these are disagreeable, and of grat.i.tude when they are agreeable. But this feeling or sentiment of religion the savage has, and it properly belongs, in civilized Christian communities, only to the period of childhood. If the little girl be not educated into a higher religion than this, and if, at the same time, her whole mental horizon have, from unfinished intellectual education, remained narrow, she has nothing on which any teaching of Theology can be based, and nothing which will bear the stress and strain of actual life. In such a case--that is, if her religion is only grat.i.tude for favors, if her only idea of G.o.d is that of a Benefactor--when benefits fail, her religion will fail also. While she has all that she can desire, she is full of religious faith. She loses parents, husband, and only child, and her faith has vanished, and she even doubts whether there be any G.o.d, since he can allow so much misery. She asks why, if he were good and kind and loved his children, he could not have divided his gifts more equally, why he could not have taken one child from her neighbor who has seven, instead of her one ewe lamb. Allowance must be made for the first unreason of terrible torture to the affections, and the first heart-broken exclamations are not always to be trusted as an index of the religious faith. But when in many a woman, this becomes a chronic state of mind, is it not a serious question for educators to ask, whether the fault does not lie in her narrow education? Ought she not to have had her intellect so cultured that she should be able to hold at once in her thought, and without confusion, these two truths: that G.o.d's thought and care for the Universe must be a thought of Law which cannot be broken for individual cases, and also that even one sparrow does not fall without his notice?

Ought she not to have been educated into so wide a horizon of thought that she herself, and her affairs, her loves, and hates, should not loom up before her in such disproportionate size? A woman is to live in her affections? But what if her affections have been outraged, betrayed, or crushed? The sentiment is a very good one, but it is but sentiment still, and our American girls will not be less strong in their affections if we educate them into thought and knowledge, as well as into emotion and blind belief. If the mere religious feeling which belonged to the child is not led over into a something stronger and surer, it becomes morbid and degenerates into sentimentality and mysticism. Can we afford to let the strong feeling in our American girls be lost for all real good, in this way? Shall we not rather direct it by a sound religious education, into more healthy channels? In such a completed education alone can we find the ground for any active acceptance of our lot. "The constant new birth out of the grave of the past, to the life of a more beautiful future, is the only genuine reconciliation with destiny."

Only when we have accomplished such an education as this for our American girls, the best material the world has ever yet seen, may we safely trust the interests of future generations to their strong, intelligent, and religious guidance.

FOOTNOTES:

[24] I am following here, as elsewhere, the direction indicated by the German philosopher, my obligations to whom I have before acknowledged, and from whose work on the Science of Pedagogy I have so often quoted.

[25] We may, from the same cause, expect soon to detect signs of the same trouble, to a marked degree, in Russia.

[26] Plato, _Rep._, Book III.

[27] _Pedagogics as a System._ Rosenkranz, p. 83, Published by William T. Harris, St. Louis, Mo.

A MOTHER'S THOUGHT

ON THE

EDUCATION OF GIRLS.

"Why does the meadow flower its bloom expand?

Because the lovely little flower is free Down to its root, and in that freedom bold.

And so the grandeur of the forest tree Comes not from casting in a formed mould, But from its own divine vitality."

A MOTHER'S THOUGHT

ON THE

EDUCATION OF GIRLS.

There is no situation in life more freighted with responsibility than that of the mother of girls, be it one or many, the one as heavy as the many, because the only child is less naturally situated; and therefore upon the mother rests the necessity of intentionally providing many influences which are spontaneously produced in a large and varied family circle.

I emphasize also the responsibility of the education of girls over boys for the same reason, because girls are more largely withdrawn from the natural education of life and circ.u.mstances than boys, and their development seems to depend more exclusively upon the individual influence of the mother.

The public school, the play-ground, the freedom of boyish sports, the early departure from home to college or business, the prizes offered to ambition, all exercise a powerful influence upon the boy, tending to modify the action of the mother's conscious training. More powerful than her intellectual and determined effort is usually her affectional influence, swaying him unconsciously and giving him always a centre for his heart and life, to which he returns from all his wanderings.

For men, too, life, with all its evil, seems to be measurably adjusted.

We do not hear constant discussions of men's sphere and men's education.

Each man is left very much to work out his own career, without the responsibility of the whole s.e.x resting upon him. He is at liberty to make mistakes in his medical practice, to blow up steamboats by his carelessness, to preach dull sermons, and write silly books, without finding his whole s.e.x put under ban for his shortcomings, and so he works with a sense of individual power and responsibility which calls out his energies, and educates him even in spite of the foolish cosseting of a mother or the narrow pedantry of a teacher.

But in regard to woman, there is a general confession that life is not yet well adapted to her needs, or she to her place in the world. There is a perpetual effort to readjust her claims, to define her position, and to map out her sphere, and these boundary lines are arbitrarily drawn at every conceivable distance from the centre, so that what seems extravagant lat.i.tude to one, is far within the narrowest limits of another.

Very few have arrived at the conclusion that woman's nature, like man's, is self-determining, and that her character and her powers must decide her destiny; that instead of prescribing the outward limits of her action, the important point is to increase her energy, to regulate her activity by self-discipline, to purify her nature by n.o.bility of thought and sentiment, and then to leave her free to work out her thought into life as she can and must.

But this, it seems to me, should be the grand leading principle of a mother in the education of her daughter, to give her such faith in herself, such knowledge of the laws of her own being, such trust in the guiding power of the universe, that she will have a principle of life and growth within her which will react upon all outward circ.u.mstances and turn them into means of education.

It is in this freedom alone that the essential meaning of her nature will show itself. In free, conscious obedience to law, natural limitations become a source of power, as the hardness of the marble gives effect to the sculptor's forming stroke; but all arbitrary restraints dwarf and deform the growing soul.

But in the very beginning a great difficulty meets the mother of the girl who seeks to train her up into glad, free acceptance of life, for instead of general rejoicing in the birth of her child, too often there is a wail of discontent over the hapless infant who is "not a boy."

It is an idea very deeply grounded in our social feeling, that it is a misfortune and an indignity to be a woman. True, all men do not, like the Jews in the old service, insultingly thank G.o.d that he has not made them women, while the meek woman plaintively thanks G.o.d that he has made her at all. But how constantly is the thought and feeling expressed, that the boy is a more welcome comer into the family circle than the girl, and that the woman is to have a hard fate in life. And if the popular idea of woman be true, is it not a great calamity to be born a girl? "If man must work, and woman must weep," who would not choose the former lot? It is a very common thing to hear women wish most earnestly from their earliest to their latest hour of life, that they had been born men. It is very rarely that the youngest boy wishes to be a girl, or that men covet the vaunted privileges of womanhood.

Margaret Fuller alludes feelingly to this prevailing sentiment in her n.o.ble _Essay on Woman_, and quotes Southey the despairing cry of the Paraguay Woman, "lamenting that her mother did not kill her the hour she was born--her mother, who knew what the life of a woman must be."