the state with soldiers it is not necessary
that the mother should carry a musket and master the Prussian
drill. Yet, on the whole, I think the Greeks were very wise in
this matter of physical training. Young girls frequently appeared
in public, not with the boys, but in groups apart. There was scarcely
a festival, a sacrifice, or a procession without its bands of
maidens, the daughters of the chief citizens. Crowned with flowers,
chanting hymns, forming the chorus of the dance, bearing baskets,
vases, offerings, they presented a charming spectacle to the depraved
senses of the Greeks, a spectacle well fitted to efface the evil
effects of their unseemly gymnastics. Whatever this custom may
have done for the Greek men, it was well fitted to develop in
the Greek women a sound constitution by means of pleasant, moderate,
and healthy exercise; while the desire to please would develop
a keen and cultivated taste without risk to character.
When the Greek women married, they disappeared from public life;
within the four walls of their home they devoted themselves to
the care of their household and family. This is the mode of life
prescribed for women alike by nature and reason. These women gave
birth to the healthiest, strongest, and best proportioned men
who ever lived, and except in certain islands of ill repute, no
women in the whole world, not even the Roman matrons, were ever
at once so wise and so charming, so beautiful and so virtuous,
as the women of ancient Greece.
It is admitted that their flowing garments, which did not cramp
the figure, preserved in men and women alike the fine proportions
which are seen in their statues. These are still the models of
art, although nature is so disfigured that they are no longer
to be found among us. The Gothic trammels, the innumerable bands
which confine our limbs as in a press, were quite unknown. The
Greek women were wholly unacquainted with those frames of whalebone
in which our women distort rather than display their figures.
It seems to me that this abuse, which is carried to an incredible
degree of folly in England, must sooner or later lead to the production
of a degenerate race. Moreover, I maintain that the charm which
these corsets are supposed to produce is in the worst possible
taste; it is not a pleasant thing to see a woman cut in two like
a wasp--it offends both the eye and the imagination. A slender
waist has its limits, like everything else, in proportion and
suitability, and beyond these limits it becomes a defect. This
defect would be a glaring one in the nude; why should it be beautiful
under the costume?
I will not venture upon the reasons which induce women to incase
themselves in these coats of mail. A clumsy figure, a large waist,
are no doubt very ugly at twenty, but at thirty they cease to
offend the eye, and as we are bound to be what nature has made
us at any given age, and as there is no deceiving the eye of man,
such defects are less offensive at any age than the foolish affectations
of a young thing of forty.
Everything which cramps and confines nature is in bad taste; this
is as true of the adornments of the person as of the ornaments
of the mind. Life, health, common-sense, and comfort must come
first; there is no grace in discomfort, languor is not refinement,
there is no charm in ill-health; suffering may excite pity, but
pleasure and delight demand the freshness of health.
Boys and girls have many games in common, and this is as it should
be; do they not play together when they are grown up? They have
also special tastes of their own. Boys want movement and noise,
drums, tops, toy-carts; girls prefer things which appeal to the
eye, and can be used for dressing-up--mirrors, jewellery, finery,
and specially dolls. The doll is the girl's special plaything;
this shows her instinctive bent towards her life's work. The art
of pleasing finds its physical basis in personal adornment, and
this physical side of the art is the only one which the child
can cultivate.
Here is a little girl busy all day with her doll; she is always
changing its clothes, dressing and undressing it, trying new combinations
of trimmings well or ill matched; her fingers are clumsy, her
taste is crude, but there is no mistaking her bent; in this endless
occupation time flies unheeded, the hours slip away unnoticed,
even meals are forgotten. She is more eager for adornment than
for food. "But she is dressing her doll, not herself,"
you will say. Just so; she sees her doll, she cannot see herself;
she cannot do anything for herself, she has neither the training,
nor the talent, nor the strength; as yet she herself is nothing,
she is engrossed in her doll and all her coquetry is devoted to
it. This will not always be so; in due time she will be her own
doll.
We have here a very early and clearly-marked bent; you have only
to follow it and train it. What the little girl most clearly desires
is to dress her doll, to make its bows, its tippets, its sashes,
and its tuckers; she is dependent on other people's kindness in
all this, and it would be much pleasanter to be able to do it
herself. Here is a motive for her earliest lessons, they are not
tasks prescribed, but favours bestowed. Little girls always dislike
learning to read and write, but they are always ready to learn
to sew. They think they are grown up, and in imagination they
are using their knowledge for their own adornment.
The way is open and it is easy to follow it; cutting out, embroidery,
lace-making follow naturally. Tapestry is not popular; furniture
is too remote from the child's interests, it has nothing to do
with the person, it depends on conventional tastes. Tapestry is
a woman's amusement; young girls never care for it.
This voluntary course is easily extended to include drawing, an
art which is closely connected with taste in dress; but I would
not have them taught landscape and still less figure painting.
Leaves, fruit, flowers, draperies, anything that will make an
elegant trimming for the accessories of the toilet, and enable
the girl to design her own embroidery if she cannot find a pattern
to her taste; that will be quite enough. Speaking generally, if
it is desirable to restrict a man's studies to what is useful,
this is even more necessary for women, whose life, though less
laborious, should be even more industrious and more uniformly
employed in a variety of duties, so that one talent should not
be encouraged at the expense of others.
Whatever may be said by the scornful, good sense belongs to both
sexes alike. Girls are usually more docile than boys, and they
should be subjected to more authority, as I shall show later on,
but that is no reason why they should be required to do things
in which they can see neither rhyme nor reason. The mother's art
consists in showing the use of everything they are set to do,
and this is all the easier as the girl's intelligence is more
precocious than the boy's. This principle banishes, both for boys
and girls, not only those pursuits which never lead to any appreciable
results, not even increasing the charms of those who have pursued
them, but also those studies whose utility is beyond the scholar's
present age and can only be appreciated in later years. If I object
to little boys being made to learn to read, still more do I object
to it for little girls until they are able to see the use of reading;
we generally think more of our own ideas than theirs in our attempts
to convince them of the utility of this art. After all, why should
a little girl know how to read and write! Has she a house to manage?
Most of them make a bad use of this fatal knowledge, and girls
are so full of curiosity that few of them will fail to learn without
compulsion. Possibly cyphering should come first; there is nothing
so obviously useful, nothing which needs so much practice or gives
so much opportunity for error as reckoning. If the little girl
does not get the cherries for her lunch without an arithmetical
exercise, she will soon learn to count.
I once knew a little girl who learnt to write before she could
read, and she began to write with her needle. To begin with, she
would write nothing but O's; she was always making O's, large
and small, of all kinds and one within another, but always drawn
backwards. Unluckily one day she caught a glimpse of herself in
the glass while she was at this useful work, and thinking that
the cramped attitude was not pretty, like another Minerva she
flung away her pen and declined to make any more O's. Her brother
was no fonder of writing, but what he disliked was the constraint,
not the look of the thing. She was induced to go on with her writing
in this way. The child was fastidious and vain; she could not
bear her sisters to wear her clothes. Her things had been marked,
they declined to mark them any more, she must learn to mark them
herself; there is no need to continue the story.
Show the sense of the tasks you set your little girls, but keep
them busy. Idleness and insubordination are two very dangerous
faults, and very hard to cure when once established. Girls should
be attentive and industrious, but this is not enough by itself;
they should early be accustomed to restraint. This misfortune,
if such it be, is inherent in their sex, and they will never escape
from it, unless to endure more cruel sufferings. All their life
long, they will have to submit to the strictest and most enduring
restraints, those of propriety. They must be trained to bear the
yoke from the first, so that they may not feel it, to master their
own caprices and to submit themselves to the will of others. If
they were always eager to be at work, they should sometimes be
compelled to do nothing. Their childish faults, unchecked and
unheeded, may easily lead to dissipation, frivolity, and inconstancy.
To guard against this, teach them above all things self-control.
Under our senseless conditions, the life of a good woman is a
perpetual struggle against self; it is only fair that woman should
bear her share of the ills she has brought upon man.
Beware lest your girls become weary of their tasks and infatuated
with their amusements; this often happens under our ordinary methods
of education, where, as Fenelon says, all the tedium is on one
side and all the pleasure on the other. If the rules already laid
down are followed, the first of these dangers will be avoided,
unless the child dislikes those about her. A little girl who is
fond of her mother or her friend will work by her side all day
without getting tired; the chatter alone will make up for any
loss of liberty. But if her companion is distasteful to her, everything
done under her direction will be distasteful too. Children who
take no delight in their mother's company are not likely to turn
out well; but to judge of their real feelings you must watch them
and not trust to their words alone, for they are flatterers and
deceitful and soon learn to conceal their thoughts. Neither should
they be told that they ought to love their mother. Affection is
not the result of duty, and in this respect constraint is out
of place. Continual intercourse, constant care, habit itself,
all these will lead a child to love her mother, if the mother
does nothing to deserve the child's ill-will. The very control
she exercises over the child, if well directed, will increase
rather than diminish the affection, for women being made for dependence,
girls feel themselves made to obey.
Just because they have, or ought to have, little freedom, they
are apt to indulge themselves too fully with regard to such freedom
as they have; they carry everything to extremes, and they devote
themselves to their games with an enthusiasm even greater than
that of boys. This is the second difficulty to which I referred.
This enthusiasm must be kept in check, for it is the source of
several vices commonly found among women, caprice and that extravagant
admiration which leads a woman to regard a thing with rapture
to-day and to be quite indifferent to it to-morrow. This fickleness
of taste is as dangerous as exaggeration; and both spring from
the same cause. Do not deprive them of mirth, laughter, noise,
and romping games, but do not let them tire of one game and go
off to another; do not leave them for a moment without restraint.
Train them to break off their games and return to their other
occupations without a murmur. Habit is all that is needed, as
you have nature on your side.
This habitual restraint produces a docility which woman requires
all her life long, for she will always be in subjection to a man,
or to man's judgment, and she will never be free to set her own
opinion above his. What is most wanted in a woman is gentleness;
formed to obey a creature so imperfect as man, a creature often
vicious and always faulty, she should early learn to submit to
injustice and to suffer the wrongs inflicted on her by her husband
without complaint; she must be gentle for her own sake, not his.
Bitterness and obstinacy only multiply the sufferings of the wife
and the misdeeds of the husband; the man feels that these are
not the weapons to be used against him. Heaven did not make women
attractive and persuasive that they might degenerate into bitterness,
or meek that they should desire the mastery; their soft voice
was not meant for hard words, nor their delicate features for
the frowns of anger. When they lose their temper they forget themselves;
often enough they have just cause of complaint; but when they
scold they always put themselves in the wrong. We should each
adopt the tone which befits our sex; a soft-hearted husband may
make an overbearing wife, but a man, unless he is a perfect monster,
will sooner or later yield to his wife's gentleness, and the victory
will be hers.
Daughters must always be obedient, but mothers need not always
be harsh. To make a girl docile you need not make her miserable;
to make her modest you need not terrify her; on the contrary,
I should not be sorry to see her allowed occasionally to exercise
a little ingenuity, not to escape punishment for her disobedience,
but to evade the necessity for obedience. Her dependence need
not be made unpleasant, it is enough that she should realise that
she is dependent. Cunning is a natural gift of woman, and so convinced
am I that all our natural inclinations are right, that I would
cultivate this among others, only guarding against its abuse.
For the truth of this I appeal to every honest observer. I do
not ask you to question women themselves, our cramping institutions
may compel them to sharpen their wits; I would have you examine
girls, little girls, newly-born so to speak; compare them with
boys of the same age, and I am greatly mistaken if you do not
find the little boys heavy, silly, and foolish, in comparison.
Let me give one illustration in all its childish simplicity.
Children are commonly forbidden to ask for anything at table,
for people think they can do nothing better in the way of education
than to burden them with useless precepts; as if a little bit
of this or that were not readily given or refused without leaving
a poor child dying of greediness intensified by hope. Every one
knows how cunningly a little boy brought up in this way asked
for salt when he had been overlooked at table. I do not suppose
any one will blame him for asking directly for salt and indirectly
for meat; the neglect was so cruel that I hardly think he would
have been punished had he broken the rule and said plainly that
he was hungry. But this is what I saw done by a little girl of
six; the circumstances were much more difficult, for not only
was she strictly forbidden to ask for anything directly or indirectly,
but disobedience would have been unpardonable, for she had eaten
of every dish; one only had been overlooked, and on this she had
set her heart. This is what she did to repair the omission without
laying herself open to the charge of disobedience; she pointed
to every dish in turn, saying, "I've had some of this; I've
had some of this;" however she omitted the one dish so markedly
that some one noticed it and said, "Have not you had some
of this?" "Oh, no," replied the greedy little girl
with soft voice and downcast eyes. These instances are typical
of the cunning of the little boy and girl.
What is, is good, and no general law can be bad. This special
skill with which the female sex is endowed is a fair equivalent
for its lack of strength; without it woman would be man's slave,
not his helpmeet. By her superiority in this respect she maintains
her equality with man, and rules in obedience. She has everything
against her, our faults and her own weakness and timidity; her
beauty and her wiles are all that she has. Should she not cultivate
both? Yet beauty is not universal; it may be destroyed by all
sorts of accidents, it will disappear with years, and habit will
destroy its influence. A woman's real resource is her wit; not
that foolish wit which is so greatly admired in society, a wit
which does nothing to make life happier; but that wit which is
adapted to her condition, the art of taking advantage of our position
and controlling us through our own strength. Words cannot tell
how beneficial this is to man, what a charm it gives to the society
of men and women, how it checks the petulant child and restrains
the brutal husband; without it the home would be a scene of strife;
with it, it is the abode of happiness. I know that this power
is abused by the sly and the spiteful; but what is there that
is not liable to abuse? Do not destroy the means of happiness
because the wicked use them to our hurt.
The toilet may attract notice, but it is the person that wins
our hearts. Our finery is not us; its very artificiality often
offends, and that which is least noticeable in itself often wins
the most attention. The education of our girls is, in this respect,
absolutely topsy-turvy. Ornaments are promised them as rewards,
and they are taught to delight in elaborate finery. "How
lovely she is!" people say when she is most dressed up. On
the contrary, they should be taught that so much finery is only
required to hide their defects, and that beauty's real triumph
is to shine alone. The love of fashion is contrary to good taste,
for faces do not change with the fashion, and while the person
remains unchanged, what suits it at one time will suit it always.
If I saw a young girl decked out like a little peacock, I should
show myself anxious about her figure so disguised, and anxious
what people would think of her; I should say, "She is over-dressed
with all those ornaments; what a pity! Do you think she could
do with something simpler? Is she pretty enough to do without
this or that?" Possibly she herself would be the first to
ask that her finery might be taken off and that we should see
how she looked without it. In that case her beauty should receive
such praise as it deserves. I should never praise her unless simply
dressed. If she only regards fine clothes as an aid to personal
beauty, and as a tacit confession that she needs their aid, she
will not be proud of her finery, she will be humbled by it; and
if she hears some one say, "How pretty she is," when
she is smarter than usual, she will blush for shame.
Moreover, though there are figures that require adornment there
are none that require expensive clothes. Extravagance in dress
is the folly of the class rather than the individual, it is merely
conventional. Genuine coquetry is sometimes carefully thought
out, but never sumptuous, and Juno dressed herself more magnificently
than Venus. "As you cannot make her beautiful you are making
her fine," said Apelles to an unskilful artist who was painting
Helen loaded with jewellery. I have also noticed that the smartest
clothes proclaim the plainest women; no folly could be more misguided.
If a young girl has good taste and a contempt for fashion, give
her a few yards of ribbon, muslin, and gauze, and a handful of
flowers, without any diamonds, fringes, or lace, and she will
make herself a dress a hundredfold more becoming than all the
smart clothes of La Duchapt.
Good is always good, and as you should always look your best,
the women who know what they are about select a good style and
keep to it, and as they are not always changing their style they
think less about dress than those who can never settle to any
one style. A genuine desire to dress becomingly does not require
an elaborate toilet. Young girls rarely give much time to dress;
needlework and lessons are the business of the day; yet, except
for the rouge, they are generally as carefully dressed as older
women and often in better taste. Contrary to the usual opinion,
the real cause of the abuse of the toilet is not vanity but lack
of occupation. The woman who devotes six hours to her toilet is
well aware that she is no better dressed than the woman who took
half an hour, but she has got rid of so many of the tedious hours
and it is better to amuse oneself with one's clothes than to be
sick of everything. Without the toilet how would she spend the
time between dinner and supper. With a crowd of women about her,
she can at least cause them annoyance, which is amusement of a
kind; better still she avoids a tete-a-tete with the husband whom
she never sees at any other time; then there are the tradespeople,
the dealers in bric-a-brac, the fine gentlemen, the minor poets
with their songs, their verses, and their pamphlets; how could
you get them together but for the toilet. Its only real advantage
is the chance of a little more display than is permitted by full
dress, and perhaps this is less than it seems and a woman gains
less than she thinks. Do not be afraid to educate your women as
women; teach them a woman's business, that they be modest, that
they may know how to manage their house and look after their family;
the grand toilet will soon disappear, and they will be more tastefully
dressed.
Growing girls perceive at once that all this outside adornment
is not enough unless they have charms of their own. They cannot
make themselves beautiful, they are too young for coquetry, but
they are not too young to acquire graceful gestures, a pleasing
voice, a self-possessed manner, a light step, a graceful bearing,
to choose whatever advantages are within their reach. The voice
extends its range, it grows stronger and more resonant, the arms
become plumper, the bearing more assured, and they perceive that
it is easy to attract attention however dressed. Needlework and
industry suffice no longer, fresh gifts are developing and their
usefulness is already recognised.
I know that stern teachers would have us refuse to teach little
girls to sing or dance, or to acquire any of the pleasing arts.
This strikes me as absurd. Who should learn these arts--our boys?
Are these to be the favourite accomplishments of men or women?
Of neither, say they; profane songs are simply so many crimes,
dancing is an invention of the Evil One; her tasks and her prayers
we all the amusement a young girl should have. What strange amusements
for a child of ten! I fear that these little saints who have been
forced to spend their childhood in prayers to God will pass their
youth in another fashion; when they are married they will try
to make up for lost time. I think we must consider age as well
as sex; a young girl should not live like her grandmother; she
should be lively, merry, and eager; she should sing and dance
to her heart's content, and enjoy all the innocent pleasures of
youth; the time will come, all too soon, when she must settle
down and adopt a more serious tone.
But is this change in itself really necessary? Is it not merely
another result of our own prejudices? By making good women the
slaves of dismal duties, we have deprived marriage of its charm
for men. Can we wonder that the gloomy silence they find at home
drives them elsewhere, or inspires little desire to enter a state
which offers so few attractions? Christianity, by exaggerating
every duty, has made our duties impracticable and useless; by
forbidding singing, dancing, and amusements of every kind, it
renders women sulky, fault-finding, and intolerable at home. There
is no religion which imposes such strict duties upon married life,
and none in which such a sacred engagement is so often profaned.
Such pains has been taken to prevent wives being amiable, that
their husbands have become indifferent to them. This should not
be, I grant you, but it will be, since husbands are but men. I
would have an English maiden cultivate the talents which will
delight her husband as zealously as the Circassian cultivates
the accomplishments of an Eastern harem. Husbands, you say, care
little for such accomplishments. So I should suppose, when they
are employed, not for the husband, but to attract the young rakes
who dishonour the home. But imagine a virtuous and charming wife,
adorned with such accomplishments and devoting them to her husband's
amusement; will she not add to his happiness? When he leaves his
office worn out with the day's work, will she not prevent him
seeking recreation elsewhere? Have we not all beheld happy families
gathered together, each contributing to the general amusement?
Are not the confidence and familiarity thus established, the innocence
and the charm of the pleasures thus enjoyed, more than enough
to make up for the more riotous pleasures of public entertainments?
Pleasant accomplishments have been made too formal an affair of
rules and precepts, so that young people find them very tedious
Instead of a mere amusement or a merry game as they ought to be.
Nothing can be more absurd than an elderly singing or dancing
master frowning upon young people, whose one desire is to laugh,
and adopting a more pedantic and magisterial manner in teaching
his frivolous art than if he were teaching the catechism. Take
the case of singing; does this art depend on reading music; cannot
the voice be made true and flexible, can we not learn to sing
with taste and even to play an accompaniment without knowing a
note? Does the same kind of singing suit all voices alike? Is
the same method adapted to every mind? You will never persuade
me that the same attitudes, the same steps, the same movements,
the same gestures, the same dances will suit a lively little brunette
and a tall fair maiden with languishing eyes. So when I find a
master giving the same lessons to all his pupils I say, "He
has his own routine, but he knows nothing of his art!"
Should young girls have masters or mistresses? I cannot say; I
wish they could dispense with both; I wish they could learn of
their own accord what they are already so willing to learn. I
wish there were fewer of these dressed-up old ballet masters promenading
our streets. I fear our young people will get more harm from intercourse
with such people than profit from their instruction, and that
their jargon, their tone, their airs and graces, will instil a
precocious taste for the frivolities which the teacher thinks
so important, and to which the scholars are only too likely to
devote themselves.
Where pleasure is the only end in view, any one may serve as teacher--father,
mother, brother, sister, friend, governess, the girl's mirror,
and above all her own taste. Do not offer to teach, let her ask;
do not make a task of what should be a reward, and in these studies
above all remember that the wish to succeed is the first step.
If formal instruction is required I leave it to you to choose
between a master and a mistress. How can I tell whether a dancing
master should take a young pupil by her soft white hand, make
her lift her skirt and raise her eyes, open her arms and advance
her throbbing bosom? but this I know, nothing on earth would induce
me to be that master.
Taste is formed partly by industry and partly by talent, and by
its means the mind is unconsciously opened to the idea of beauty
of every kind, till at length it attains to those moral ideas
which are so closely related to beauty. Perhaps this is one reason
why ideas of propriety and modesty are acquired earlier by girls
than by boys, for to suppose that this early feeling is due to
the teaching of the governesses would show little knowledge of
their style of teaching and of the natural development of the
human mind. The art of speaking stands first among the pleasing
arts; it alone can add fresh charms to those which have been blunted
by habit. It is the mind which not only gives life to the body,
but renews, so to speak, its youth; the flow of feelings and ideas
give life and variety to the countenance, and the conversation
to which it gives rise arouses and sustains attention, and fixes
it continuously on one object. I suppose this is why little girls
so soon learn to prattle prettily, and why men enjoy listening
to them even before the child can understand them; they are watching
for the first gleam of intelligence and sentiment.
Women have ready tongues; they talk earlier, more easily, and
more pleasantly than men. They are also said to talk more; this
may be true, but I am prepared to reckon it to their credit; eyes
and mouth are equally busy and for the same cause. A man says
what he knows, a woman says what will please; the one needs knowledge,
the other taste; utility should be the man's object; the woman
speaks to give pleasure. There should be nothing in common but
truth.
You should not check a girl's prattle like a boy's by the harsh
question, "What is the use of that?" but by another
question at least as difficult to answer, "What effect will
that have?" At this early age when they know neither good
nor evil, and are incapable of judging others, they should make
this their rule and never say anything which is unpleasant to
those about them; this rule is all the more difficult to apply
because it must always be subordinated to our first rule, "Never
tell a lie."
I can see many other difficulties, but they belong to a later
stage. For the present it is enough for your little girls to speak
the truth without grossness, and as they are naturally averse
to what is gross, education easily teaches them to avoid it. In
social intercourse I observe that a man's politeness is usually
more helpful and a woman's more caressing. This distinction is
natural, not artificial. A man seeks to serve, a woman seeks to
please. Hence a woman's politeness is less insincere than ours,
whatever we may think of her character; for she is only acting
upon a fundamental instinct; but when a man professes to put my
interests before his own, I detect the falsehood, however disguised.
Hence it is easy for women to be polite, and easy to teach little
girls politeness. The first lessons come by nature; art only supplements
them and determines the conventional form which politeness shall
take. The courtesy of woman to woman is another matter; their
manner is so constrained, their attentions so chilly, they find
each other so wearisome, that they take little pains to conceal
the fact, and seem sincere even in their falsehood, since they
take so little pains to conceal it. Still young girls do sometimes
become sincerely attached to one another. At their age good spirits
take the place of a good disposition, and they are so pleased
with themselves that they are pleased with every one else. Moreover,
it is certain that they kiss each other more affectionately and
caress each other more gracefully in the presence of men, for
they are proud to be able to arouse their envy without danger
to themselves by the sight of favours which they know will arouse
that envy.
If young boys must not be allowed to ask unsuitable questions,
much more must they be forbidden to little girls; if their curiosity
is satisfied or unskilfully evaded it is a much more serious matter,
for they are so keen to guess the mysteries concealed from them
and so skilful to discover them. But while I would not permit
them to ask questions, I would have them questioned frequently,
and pains should be taken to make them talk; let them be teased
to make them speak freely, to make them answer readily, to loosen
mind and tongue while it can be done without danger. Such conversation
always leading to merriment, yet skilfully controlled and directed,
would form a delightful amusement at this age and might instil
into these youthful hearts the first and perhaps the most helpful
lessons in morals which they will ever receive, by teaching them
in the guise of pleasure and fun what qualities are esteemed by
men and what is the true glory and happiness of a good woman.
If boys are incapable of forming any true idea of religion, much
more is it beyond the grasp of girls; and for this reason I would
speak of it all the sooner to little girls, for if we wait till
they are ready for a serious discussion of these deep subjects
we should be in danger of never speaking of religion at all. A
woman's reason is practical, and therefore she soon arrives at
a given conclusion, but she fails to discover it for herself.
The social relation of the sexes is a wonderful thing. This relation
produces a moral person of which woman is the eye and man the
hand, but the two are so dependent on one another that the man
teaches the woman what to see, while she teaches him what to do.
If women could discover principles and if men had as good heads
for detail, they would be mutually independent, they would live
in perpetual strife, and there would be an end to all society.
But in their mutual harmony each contributes to a common purpose;
each follows the other's lead, each commands and each obeys.
As a woman's conduct is controlled by public opinion, so is her
religion ruled by authority. The daughter should follow her mother's
religion, the wife her husband's. Were that religion false, the
docility which leads mother and daughter to submit to nature's
laws would blot out the sin of error in the sight of God. Unable
to judge for themselves they should accept the judgment of father
and husband as that of the church.
While women unaided cannot deduce the rules of their faith, neither
can they assign limits to that faith by the evidence of reason;
they allow themselves to be driven hither and thither by all sorts
of external influences, they are ever above or below the truth.
Extreme in everything, they are either altogether reckless or
altogether pious; you never find them able to combine virtue and
piety. Their natural exaggeration is not wholly to blame; the
ill-regulated control exercised over them by men is partly responsible.
Loose morals bring religion into contempt; the terrors of remorse
make it a tyrant; this is why women have always too much or too
little religion.
As a woman's religion is controlled by authority it is more important
to show her plainly what to believe than to explain the reasons
for belief; for faith attached to ideas half-understood is the
main source of fanaticism, and faith demanded on behalf of what
is absurd leads to madness or unbelief. Whether our catechisms
tend to produce impiety rather than fanaticism I cannot say, but
I do know that they lead to one or other.
In the first place, when you teach religion to little girls never
make it gloomy or tiresome, never make it a task or a duty, and
therefore never give them anything to learn by heart, not even
their prayers. Be content to say your own prayers regularly in
their presence, but do not compel them to join you. Let their
prayers be short, as Christ himself has taught us. Let them always
be said with becoming reverence and respect; remember that if
we ask the Almighty to give heed to our words, we should at least
give heed to what we mean to say.
It does not much matter that a girl should learn her religion
young, but it does matter that she should learn it thoroughly,
and still more that she should learn to love it. If you make religion
a burden to her, if you always speak of God's anger, if in the
name of religion you impose all sorts of disagreeable duties,
duties which she never sees you perform, what can she suppose
but that to learn one's catechism and to say one's prayers is
only the duty of a little girl, and she will long to be grown-up
to escape, like you, from these duties. Example! Example! Without
it you will never succeed in teaching children anything.
When you explain the Articles of Faith let it be by direct teaching,
not by question and answer. Children should only answer what they
think, not what has been drilled into them. All the answers in
the catechism are the wrong way about; it is the scholar who instructs
the teacher; in the child's mouth they are a downright lie, since
they explain what he does not understand, and affirm what he cannot
believe. Find me, if you can, an intelligent man who could honestly
say his catechism. The first question I find in our catechism
is as follows: "Who created you and brought you into the
world?" To which the girl, who thinks it was her mother,
replies without hesitation, "It was God." All she knows
is that she is asked a question which she only half understands
and she gives an answer she does not understand at all.
I wish some one who really understands the development of children's
minds would write a catechism for them. It might be the most useful
book ever written, and, in my opinion, it would do its author
no little honour. This at least is certain--if it were a good
book it would be very unlike our catechisms.
Such a catechism will not be satisfactory unless the child can
answer the questions of its own accord without having to learn
the answers; indeed the child will often ask the questions itself.
An example is required to make my meaning plain and I feel how
ill equipped I am to furnish such an example. I will try to give
some sort of outline of my meaning.
To get to the first question in our catechism I suppose we must
begin somewhat after the following fashion.
NURSE: Do you remember when your mother was a little girl?
CHILD: No, nurse.
NURSE: Why not, when you have such a good memory?
CHILD: I was not alive.
NURSE: Then you were not always alive!
CHILD: No.
NURSE: Will you live for ever!
CHILD: Yes.
NURSE: Are you young or old?
CHILD: I am young.
NURSE: Is your grandmamma old or young?
CHILD: She is old.
NURSE: Was she ever young?
CHILD: Yes.
NURSE: Why is she not young now?
CHILD: She has grown old.
NURSE: Will you grow old too?
CHILD: I don't know.
NURSE: Where are your last year's frocks?
CHILD: They have been unpicked.
NURSE: Why!
CHILD: Because they were too small for me.
NURSE: Why were they too small?
CHILD: I have grown bigger.
NURSE: Will you grow any more!
CHILD: Oh, yes.
NURSE: And what becomes of big girls?
CHILD: They grow into women.
NURSE: And what becomes of women!
CHILD: They are mothers.
NURSE: And what becomes of mothers?
CHILD: They grow old.
NURSE: Will you grow old?
CHILD: When I am a mother.
NURSE: And what becomes of old people?
CHILD: I don't know.
NURSE: What became of your grandfather?
CHILD: He died. [Footnote: The child will say this because she
has heard it said; but you must make sure she knows what death
is, for the idea is not so simple and within the child's grasp
as people think. In that little poem "Abel" you will
find an example of the way to teach them. This charming work breathes
a delightful simplicity with which one should feed one's own mind
so as to talk with children.]
NURSE: Why did he die?
CHILD: Because he was so old.
NURSE: What becomes of old people!
CHILD: They die.
NURSE: And when you are old----?
CHILD: Oh nurse! I don't want to die!
NURSE: My dear, no one wants to die, and everybody dies.
CHILD: Why, will mamma die too!
NURSE: Yes, like everybody else. Women grow old as well as men,
and old age ends in death.
CHILD: What must I do to grow old very, very slowly?
NURSE: Be good while you are little.
CHILD: I will always be good, nurse.
NURSE: So much the better. But do you suppose you will live for
ever?
CHILD: When I am very, very old----
NURSE: Well?
CHILD: When we are so very old you say we must die?
NURSE: You must die some day.
CHILD: Oh dear! I suppose I must.
NURSE: Who lived before you?
CHILD: My father and mother.
NURSE: And before them?
CHILD: Their father and mother.
NURSE: Who will live after you?
CHILD: My children.
NURSE: Who will live after them?
CHILD: Their children.
In this way, by concrete examples, you will find a beginning and
end for the human race like everything else--that is to say, a
father and mother who never had a father and mother, and children
who will never have children of their own.
It is only after a long course of similar questions that we are
ready for the first question in the catechism; then alone can
we put the question and the child may be able to understand it.
But what a gap there is between the first and the second question
which is concerned with the definitions of the divine nature.
When will this chasm be bridged? "God is a spirit."
"And what is a spirit?" Shall I start the child upon
this difficult question of metaphysics which grown men find so
hard to understand? These are no questions for a little girl to
answer; if she asks them, it is as much or more than we can expect.
In that case I should tell her quite simply, "You ask me
what God is; it is not easy to say; we can neither hear nor see
nor handle God; we can only know Him by His works. To learn what
He is, you must wait till you know what He has done."
If our dogmas are all equally true, they are not equally important.
It makes little difference to the glory of God that we should
perceive it everywhere, but it does make a difference to human
society, and to every member of that society, that a man should
know and do the duties which are laid upon him by the law of God,
his duty to his neighbour and to himself. This is what we should
always be teaching one another, and it is this which fathers and
mothers are specially bound to teach their little ones. Whether
a virgin became the mother of her Creator, whether she gave birth
to God, or merely to a man into whom God has entered, whether
the Father and the Son are of the same substance or of like substance
only, whether the Spirit proceeded from one or both of these who
are but one, or from both together, however important these questions
may seem, I cannot see that it is any more necessary for the human
race to come to a decision with regard to them than to know what
day to keep Easter, or whether we should tell our beads, fast,
and refuse to eat meat, speak Latin or French in church, adorn
the walls with statues, hear or say mass, and have no wife of
our own. Let each think as he pleases; I cannot see that it matters
to any one but himself; for my own part it is no concern of mine.
But what does concern my fellow-creatures and myself alike is
to know that there is indeed a judge of human fate, that we are
all His children, that He bids us all be just, He bids us love
one another, He bids us be kindly and merciful, He bids us keep
our word with all men, even with our own enemies and His; we must
know that the apparent happiness of this world is naught; that
there is another life to come, in which this Supreme Being will
be the rewarder of the just and the judge of the unjust. Children
need to be taught these doctrines and others like them and all
citizens require to be persuaded of their truth. Whoever sets
his face against these doctrines is indeed guilty; he is the disturber
of the peace, the enemy of society. Whoever goes beyond these
doctrines and seeks to make us the slaves of his private opinions,
reaches the same goal by another way; to establish his own kind
of order he disturbs the peace; in his rash pride he makes himself
the interpreter of the Divine, and in His name demands the homage
and the reverence of mankind; so far as may be, he sets himself
in God's place; he should receive the punishment of sacrilege
if he is not punished for his intolerance.
Give no heed, therefore, to all those mysterious doctrines which
are words without ideas for us, all those strange teachings, the
study of which is too often offered as a substitute for virtue,
a study which more often makes men mad rather than good. Keep
your children ever within the little circle of dogmas which are
related to morality. Convince them that the only useful learning
is that which teaches us to act rightly. Do not make your daughters
theologians and casuists; only teach them such things of heaven
as conduce to human goodness; train them to feel that they are
always in the presence of God, who sees their thoughts and deeds,
their virtue and their pleasures; teach them to do good without
ostentation and because they love it, to suffer evil without a
murmur, because God will reward them; in a word to be all their
life long what they will be glad to have been when they appear
in His presence. This is true religion; this alone is incapable
of abuse, impiety, or fanaticism. Let those who will, teach a
religion more sublime, but this is the only religion I know.
Moreover, it is as well to observe that, until the age when the
reason becomes enlightened, when growing emotion gives a voice
to conscience, what is wrong for young people is what those about
have decided to be wrong. What they are told to do is good; what
they are forbidden to do is bad; that is all they ought to know:
this shows how important it is for girls, even more than for boys,
that the right people should be chosen to be with them and to
have authority over them. At last there comes a time when they
begin to judge things for themselves, and that is the time to
change your method of education.
Perhaps I have said too much already. To what shall we reduce
the education of our women if we give them no law but that of
conventional prejudice? Let us not degrade so far the set which
rules over us, and which does us honour when we have not made
it vile. For all mankind there is a law anterior to that of public
opinion. All other laws should bend before the inflexible control
of this law; it is the judge of public opinion, and only in so
far as the esteem of men is in accordance with this law has it
any claim on our obedience.
This law is our individual conscience. I will not repeat what
has been said already; it is enough to point out that if these
two laws clash, the education of women will always be imperfect.
Right feeling without respect for public opinion will not give
them that delicacy of soul which lends to right conduct the charm
of social approval; while respect for public opinion without right
feeling will only make false and wicked women who put appearances
in the place of virtue.
It is, therefore, important to cultivate a faculty which serves
as judge between the two guides, which does not permit conscience
to go astray and corrects the errors of prejudice. That faculty
is reason. But what a crowd of questions arise at this word. Are
women capable of solid reason; should they cultivate it, can they
cultivate it successfully? Is this culture useful in relation
to the functions laid upon them? Is it compatible with becoming
simplicity?
The different ways of envisaging and answering these questions
lead to two extremes; some would have us keep women indoors sewing
and spinning with their maids; thus they make them nothing more
than the chief servant of their master. Others, not content to
secure their rights, lead them to usurp ours; for to make woman
our superior in all the qualities proper to her sex, and to make
her our equal in all the rest, what is this but to transfer to
the woman the superiority which nature has given to her husband?
The reason which teaches a man his duties is not very complex;
the reason which teaches a woman hers is even simpler. The obedience
and fidelity which she owes to her husband, the tenderness and
care due to her children, are such natural and self-evident consequences
of her position that she cannot honestly refuse her consent to
the inner voice which is her guide, nor fail to discern her duty
in her natural inclination.
I would not altogether blame those who would restrict a woman
to the labours of her sex and would leave her in profound ignorance
of everything else; but that would require a standard of morality
at once very simple and very healthy, or a life withdrawn from
the world. In great towns, among immoral men, such a woman would
be too easily led astray; her virtue would too often be at the
mercy of circumstances; in this age of philosophy, virtue must
be able to resist temptation; she must know beforehand what she
may hear and what she should think of it.
Moreover, in submission to man's judgment she should deserve his
esteem; above all she should obtain the esteem of her husband;
she should not only make him love her person, she should make
him approve her conduct; she should justify his choice before
the world, and do honour to her husband through the honour given
to the wife. But how can she set about this task if she is ignorant
of our institutions, our customs, our notions of propriety, if
she knows nothing of the source of man's judgment, nor the passions
by which it is swayed! Since she depends both on her own conscience
and on public opinion, she must learn to know and reconcile these
two laws, and to put her own conscience first only when the two
are opposed to each other. She becomes the judge of her own judges,
she decides when she should obey and when she should refuse her
obedience. She weighs their prejudices before she accepts or rejects
them; she learns to trace them to their source, to foresee what
they will be, and to turn them in her own favour; she is careful
never to give cause for blame if duty allows her to avoid it.
This cannot be properly done without cultivating her mind and
reason.
I always come back to my first principle and it supplies the solution
of all my difficulties. I study what is, I seek its cause, and
I discover in the end that what is, is good. I go to houses where
the master and mistress do the honours together. They are equally
well educated, equally polite, equally well equipped with wit
and good taste, both of them are inspired with the same desire
to give their guests a good reception and to send every one away
satisfied. The husband omits no pains to be attentive to every
one; he comes and goes and sees to every one and takes all sorts
of trouble; he is attention itself. The wife remains in her place;
a little circle gathers round her and apparently conceals the
rest of the company from her; yet she sees everything that goes
on, no one goes without a word with her; she has omitted nothing
which might interest anybody, she has said nothing unpleasant
to any one, and without any fuss the least is no more overlooked
than the greatest. Dinner is announced, they take their places;
the man knowing the assembled guests will place them according
to his knowledge; the wife, without previous acquaintance, never
makes a mistake; their looks and bearing have already shown her
what is wanted and every one will find himself where he wishes
to be. I do not assert that the servants forget no one. The master
of the house may have omitted no one, but the mistress perceives
what you like and sees that you get it; while she is talking to
her neighbour she has one eye on the other end of the table; she
sees who is not eating because he is not hungry and who is afraid
to help himself because he is clumsy and timid. When the guests
leave the table every one thinks she has had no thought but for
him, everybody thinks she has had no time to eat anything, but
she has really eaten more than anybody.
When the guests are gone, husband and wife tails over the events
of the evening. He relates what was said to him, what was said
and done by those with whom he conversed. If the lady is not always
quite exact in this respect, yet on the other hand she perceived
what was whispered at the other end of the room; she knows what
so-and-so thought, and what was the meaning of this speech or
that gesture; there is scarcely a change of expression for which
she has not an explanation in readiness, and she is almost always
right.
The same turn of mind which makes a woman of the world such an
excellent hostess, enables a flirt to excel in the art of amusing
a number of suitors. Coquetry, cleverly carried out, demands an
even finer discernment than courtesy; provided a polite lady is
civil to everybody, she has done fairly well in any case; but
the flirt would soon lose her hold by such clumsy uniformity;
if she tries to be pleasant to all her lovers alike, she will
disgust them all. In ordinary social intercourse the manners adopted
towards everybody are good enough for all; no question is asked
as to private likes or dislikes provided all are alike well received.
But in love, a favour shared with others is an insult. A man of
feeling would rather be singled out for ill-treatment than be
caressed with the crowd, and the worst that can befall him is
to be treated like every one else. So a woman who wants to keep
several lovers at her feet must persuade every one of them that
she prefers him, and she must contrive to do this in the sight
of all the rest, each of whom is equally convinced that he is
her favourite.
If you want to see a man in a quandary, place him between two
women with each of whom he has a secret understanding, and see
what a fool he looks. But put a woman in similar circumstances
between two men, and the results will be even more remarkable;
you will be astonished at the skill with which she cheats them
both, and makes them laugh at each other. Now if that woman were
to show the same confidence in both, if she were to be equally
familiar with both, how could they be deceived for a moment? If
she treated them alike, would she not show that they both had
the same claims upon her? Oh, she is far too clever for that;
so far from treating them just alike, she makes a marked difference
between them, and she does it so skilfully that the man she flatters
thinks it is affection, and the man she ill uses think it is spite.
So that each of them believes she is thinking of him, when she
is thinking of no one but herself.
A general desire to please suggests similar measures; people would
be disgusted with a woman's whims if they were not skilfully managed,
and when they are artistically distributed her servants are more
than ever enslaved.
"Usa ogn'arte la donna, onde sia colto Nella sua rete alcun
novello amante; Ne con tutti, ne sempre un stesso volto Serba;
ma cangia a tempo atto e sembiante." Tasso, Jerus. Del.,
c. iv., v. 87.
What is the secret of this art? Is it not the result of a delicate
and continuous observation which shows her what is taking place
in a man's heart, so that she is able to encourage or to check
every hidden impulse? Can this art be acquired? No; it is born
with women; it is common to them all, and men never show it to
the same degree. It is one of the distinctive characters of the
sex. Self-possession, penetration, delicate observation, this
is a woman's science; the skill to make use of it is her chief
accomplishment.
This is what is, and we have seen why it is so. It is said that
women are false. They become false. They are really endowed with
skill not duplicity; in the genuine inclinations of their sex
they are not false even when they tell a lie. Why do you consult
their words when it is not their mouths that speak? Consult their
eyes, their colour, their breathing, their timid manner, their
slight resistance, that is the language nature gave them for your
answer. The lips always say "No," and rightly so; but
the tone is not always the same, and that cannot lie. Has not
a woman the same needs as a man, but without the same right to
make them known? Her fate would be too cruel if she had no language
in which to express her legitimate desires except the words which
she dare not utter. Must her modesty condemn her to misery? Does
she not require a means of indicating her inclinations without
open expression? What skill is needed to hide from her lover what
she would fain reveal! Is it not of vital importance that she
should learn to touch his heart without showing that she cares
for him? It is a pretty story that tale of Galatea with her apple
and her clumsy flight. What more is needed? Will she tell the
shepherd who pursues her among the willows that she only flees
that he may follow? If she did, it would be a lie; for she would
no longer attract him. The more modest a woman is, the more art
she needs, even with her husband. Yes, I maintain that coquetry,
kept within bounds, becomes modest and true, and out of it springs
a law of right conduct.
One of my opponents has very truly asserted that virtue is one;
you cannot disintegrate it and choose this and reject the other.
If you love virtue, you love it in its entirety, and you close
your heart when you can, and you always close your lips to the
feelings which you ought not to allow. Moral truth is not only
what is, but what is good; what is bad ought not to be, and ought
not to be confessed, especially when that confession produces
results which might have been avoided. If I were tempted to steal,
and in confessing it I tempted another to become my accomplice,
the very confession of my temptation would amount to a yielding
to that temptation. Why do you say that modesty makes women false?
Are those who lose their modesty more sincere than the rest? Not
so, they are a thousandfold more deceitful. This degree of depravity
is due to many vices, none of which is rejected, vices which owe
their power to intrigue and falsehood. [Footnote: I know that
women who have openly decided on a certain course of conduct profess
that their lack of concealment is a virtue in itself, and swear
that, with one exception, they are possessed of all the virtues;
but I am sure they never persuaded any but fools to believe them.
When the natural curb is removed from their sex, what is there
left to restrain them? What honour will they prize when they have
rejected the honour of their sex? Having once given the rein to
passion they have no longer any reason for self-control. "Nec
femina, amissa pudicitia, alia abnuerit." No author ever
understood more thoroughly the heart of both sexes than Tacitus
when he wrote those words.]
On the other hand, those who are not utterly shameless, who take
no pride in their faults, who are able to conceal their desires
even from those who inspire them, those who confess their passion
most reluctantly, these are the truest and most sincere, these
are they on whose fidelity you may generally rely.
The only example I know which might be quoted as a recognised
exception to these remarks is Mlle. de L'Enclos; and she was considered
a prodigy. In her scorn for the virtues of women, she practised,
so they say, the virtues of a man. She is praised for her frankness
and uprightness; she was a trustworthy acquaintance and a faithful
friend. To complete the picture of her glory it is said that she
became a man. That may be, but in spite of her high reputation
I should no more desire that man as my friend than as my mistress.
This is not so irrelevant as it seems. I am aware of the tendencies
of our modern philosophy which make a jest of female modesty and
its so-called insincerity; I also perceive that the most certain
result of this philosophy will be to deprive the women of this
century of such shreds of honour as they still possess.
On these grounds I think we may decide in general terms what sort
of education is suited to the female mind, and the objects to
which we should turn its attention in early youth.
As I have already said, the duties of their sex are more easily
recognised than performed. They must learn in the first place
to love those duties by considering the advantages to be derived
from them--that is the only way to make duty easy. Every age and
condition has its own duties. We are quick to see our duty if
we love it. Honour your position as a woman, and in whatever station
of life to which it shall please heaven to call you, you will
be well off. The essential thing is to be what nature has made
you; women are only too ready to be what men would have them.
The search for abstract and speculative truths, for principles
and axioms in science, for all that tends to wide generalisation,
is beyond a woman's grasp; their studies should be thoroughly
practical. It is their business to apply the principles discovered
by men, it is their place to make the observations which lead
men to discover those principles. A woman's thoughts, beyond the
range of her immediate duties, should be directed to the study
of men, or the acquirement of that agreeable learning whose sole
end is the formation of taste; for the works of genius are beyond
her reach, and she has neither the accuracy nor the attention
for success in the exact sciences; as for the physical sciences,
to decide the relations between living creatures and the laws
of nature is the task of that sex which is more active and enterprising,
which sees more things, that sex which is possessed of greater
strength and is more accustomed to the exercise of that strength.
Woman, weak as she is and limited in her range of observation,
perceives and judges the forces at her disposal to supplement
her weakness, and those forces are the passions of man. Her own
mechanism is more powerful than ours; she has many levers which
may set the human heart in motion. She must find a way to make
us desire what she cannot achieve unaided and what she considers
necessary or pleasing; therefore she must have a thorough knowledge
of man's mind; not an abstract knowledge of the mind of man in
general, but the mind of those men who are about her, the mind
of those men who have authority over her, either by law or custom.
She must learn to divine their feelings from speech and action,
look and gesture. By her own speech and action, look and gesture,
she must be able to inspire them with the feelings she desires,
without seeming to have any such purpose. The men will have a
better philosophy of the human heart, but she will read more accurately
in the heart of men. Woman should discover, so to speak, an experimental
morality, man should reduce it to a system. Woman has more wit,
man more genius; woman observes, man reasons; together they provide
the clearest light and the profoundest knowledge which is possible
to the unaided human mind; in a word, the surest knowledge of
self and of others of which the human race is capable. In this
way art may constantly tend to the perfection of the instrument
which nature has given us.
The world is woman's book; if she reads it ill, it is either her
own fault or she is blinded by passion. Yet the genuine mother
of a family is no woman of the world, she is almost as much of
a recluse as the nun in her convent. Those who have marriageable
daughters should do what is or ought to be done for those who
are entering the cloisters: they should show them the pleasures
they forsake before they are allowed to renounce them, lest the
deceitful picture of unknown pleasures should creep in to disturb
the happiness of their retreat. In France it is the girls who
live in convents and the wives who flaunt in society. Among the
ancients it was quite otherwise; girls enjoyed, as I have said
already, many games and public festivals; the married women lived
in retirement. This was a more reasonable custom and more conducive
to morality. A girl may be allowed a certain amount of coquetry,
and she may be mainly occupied at amusement. A wife has other
responsibilities at home, and she is no longer on the look-out
for a husband; but women would not appreciate the change, and
unluckily it is they who set the fashion. Mothers, let your daughters
be your companions. Give them good sense and an honest heart,
and then conceal from them nothing that a pure eye may behold.
Balls, assemblies, sports, the theatre itself; everything which
viewed amiss delights imprudent youth may be safely displayed
to a healthy mind. The more they know of these noisy pleasures,
the sooner they will cease to desire them.
I can fancy the outcry with which this will be received. What
girl will resist such an example? Their heads are turned by the
first glimpse of the world; not one of them is ready to give it
up. That may be; but before you showed them this deceitful prospect,
did you prepare them to behold it without emotion? Did you tell
them plainly what it was they would see? Did you show it in its
true light? Did you arm them against the illusions of vanity?
Did you inspire their young hearts with a taste for the true pleasures
which are not to be met with in this tumult? What precautions,
what steps, did you take to preserve them from the false taste
which leads them astray? Not only have you done nothing to preserve
their minds from the tyranny of prejudice, you have fostered that
prejudice; you have taught them to desire every foolish amusement
they can get. Your own example is their teacher. Young people
on their entrance into society have no guide but their mother,
who is often just as silly as they are themselves, and quite unable
to show them things except as she sees them herself. Her example
is stronger than reason; it justifies them in their own eyes,
and the mother's authority is an unanswerable excuse for the daughter.
If I ask a mother to bring her daughter into society, I assume
that she will show it in its true light.
The evil begins still earlier; the convents are regular schools
of coquetry; not that honest coquetry which I have described,
but a coquetry the source of every kind of misconduct, a coquetry
which turns out girls who are the most ridiculous little madams.
When they leave the convent to take their place in smart society,
young women find themselves quite at home. They have been educated
for such a life; is it strange that they like it? I am afraid
what I am going to say may be based on prejudice rather than observation,
but so far as I can see, one finds more family affection, more
good wives and loving mothers in Protestant than in Catholic countries;
if that is so, we cannot fail to suspect that the difference is
partly due to the convent schools.
The charms of a peaceful family life must be known to be enjoyed;
their delights should be tasted in childhood. It is only in our
father's home that we learn to love our own, and a woman whose
mother did not educate her herself will not be willing to educate
her own children. Unfortunately, there is no such thing as home
education in our large towns. Society is so general and so mixed
there is no place left for retirement, and even in the home we
live in public. We live in company till we have no family, and
we scarcely know our own relations, we see them as strangers;
and the simplicity of home life disappears together with the sweet
familiarity which was its charm. In this wise do we draw with
our mother's milk a taste for the pleasures of the age and the
maxims by which it is controlled.
Girls are compelled to assume an air of propriety so that men
may be deceived into marrying them by their appearance. But watch
these young people for a moment; under a pretence of coyness they
barely conceal the passion which devours them, and already you
may read in their eager eyes their desire to imitate their mothers.
It is not a husband they want, but the licence of a married woman.
What need of a husband when there are so many other resources;
but a husband there must be to act as a screen. [Footnote: The
way of a man in his youth was one of the four things that the
sage could not understand; the fifth was the shamelessness of
an adulteress. "Quae comedit, et tergens os suum dicit; non
sum operata malum." Prov. xxx. 20.] There is modesty on the
brow, but vice in the heart; this sham modesty is one of its outward
signs; they affect it that they may be rid of it once for all.
Women of Paris and London, forgive me! There may be miracles everywhere,
but I am not aware of them; and if there is even one among you
who is really pure in heart, I know nothing of our institutions.
All these different methods of education lead alike to a taste
for the pleasures of the great world, and to the passions which
this taste so soon kindles. In our great towns depravity begins
at birth; in the smaller towns it begins with reason. Young women
brought up in the country are soon taught to despise the happy
simplicity of their lives, and hasten to Paris to share the corruption
of ours. Vices, cloaked under the fair name of accomplishments,
are the sole object of their journey; ashamed to find themselves
so much behind the noble licence of the Parisian ladies, they
hasten to become worthy of the name of Parisian. Which is responsible
for the evil--the place where it begins, or the place where it
is accomplished?
I would not have a sensible mother bring her girl to Paris to
show her these sights so harmful to others; but I assert that
if she did so, either the girl has been badly brought up, or such
sights have little danger for her. With good taste, good sense,
and a love of what is right, these things are less attractive
than to those who abandon themselves to their charm. In Paris
you may see giddy young things hastening to adopt the tone and
fashions of the town for some six months, so that they may spend
the rest of their life in disgrace; but who gives any heed to
those who, disgusted with the rout, return to their distant home
and are contented with their lot when they have compared it with
that which others desire. How many young wives have I seen whose
good-natured husbands have taken them to Paris where they might
live if they pleased; but they have shrunk from it and returned
home more willingly than they went, saying tenderly, "Ah,
let us go back to our cottage, life is happier there than in these
palaces." We do not know how many there are who have not
bowed the knee to Baal, who scorn his senseless worship. Fools
make a stir; good women pass unnoticed.
If so many women preserve a judgment which is proof against temptation,
in spite of universal prejudice, in spite of the bad education
of girls, what would their judgment have been, had it been strengthened
by suitable instruction, or rather left unaffected by evil teaching,
for to preserve or restore the natural feelings is our main business?
You can do this without preaching endless sermons to your daughters,
without crediting them with your harsh morality. The only effect
of such teaching is to inspire a dislike for the teacher and the
lessons. In talking to a young girl you need not make her afraid
of her duties, nor need you increase the burden laid upon her
by nature. When you explain her duties speak plainly and pleasantly;
do not let her suppose that the performance of these duties is
a dismal thing--away with every affectation of disgust or pride.
Every thought which we desire to arouse should find its expression
in our pupils, their catechism of conduct should be as brief and
plain as their catechism of religion, but it need not be so serious.
Show them that these same duties are the source of their pleasures
and the basis of their rights. Is it so hard to win love by love,
happiness by an amiable disposition, obedience by worth, and honour
by self-respect? How fair are these woman's rights, how worthy
of reverence, how dear to the heart of man when a woman is able
to show their worth! These rights are no privilege of years; a
woman's empire begins with her virtues; her charms are only in
the bud, yet she reigns already by the gentleness of her character
and the dignity of her modesty. Is there any man so hard-hearted
and uncivilised that he does not abate his pride and take heed
to his manners with a sweet and virtuous girl of sixteen, who
listens but says little; her bearing is modest, her conversation
honest, her beauty does not lead her to forget her sex and her
youth, her very timidity arouses interest, while she wins for
herself the respect which she shows to others?
These external signs are not devoid of meaning; they do not rest
entirely upon the charms of sense; they arise from that conviction
that we all feel that women are the natural judges of a man's
worth. Who would be scorned by women? not even he who has ceased
to desire their love. And do you suppose that I, who tell them
such harsh truths, am indifferent to their verdict? Reader, I
care more for their approval than for yours; you are often more
effeminate than they. While I scorn their morals, I will revere
their justice; I care not though they hate me, if I can compel
their esteem.
What great things might be accomplished by their influence if
only we could bring it to bear! Alas for the age whose women lose
their ascendancy, and fail to make men respect their judgment!
This is the last stage of degradation. Every virtuous nation has
shown respect to women. Consider Sparta, Germany, and Rome; Rome
the throne of glory and virtue, if ever they were enthroned on
earth. The Roman women awarded honour to the deeds of great generals,
they mourned in public for the fathers of the country, their awards
and their tears were alike held sacred as the most solemn utterance
of the Republic. Every great revolution began with the women.
Through a woman Rome gained her liberty, through a woman the plebeians
won the consulate, through a woman the tyranny of the decemvirs
was overthrown; it was the women who saved Rome when besieged
by Coriolanus. What would you have said at the sight of this procession,
you Frenchmen who pride yourselves on your gallantry, would you
not have followed it with shouts of laughter? You and I see things
with such different eyes, and perhaps we are both right. Such
a procession formed of the fairest beauties of France would be
an indecent spectacle; but let it consist of Roman ladies, you
will all gaze with the eyes of the Volscians and feel with the
heart of Coriolanus.
I will go further and maintain that virtue is no less favourable
to love than to other rights of nature, and that it adds as much
to the power of the beloved as to that of the wife or mother.
There is no real love without enthusiasm, and no enthusiasm without
an object of perfection real or supposed, but always present in
the imagination. What is there to kindle the hearts of lovers
for whom this perfection is nothing, for whom the loved one is
merely the means to sensual pleasure? Nay, not thus is the heart
kindled, not thus does it abandon itself to those sublime transports
which form the rapture of lovers and the charm of love. Love is
an illusion, I grant you, but its reality consists in the feelings
it awakes, in the love of true beauty which it inspires. That
beauty is not to be found in the object of our affections, it
is the creation of our illusions. What matter! do we not still
sacrifice all those baser feelings to the imaginary model? and
we still feed our hearts on the virtues we attribute to the beloved,
we still withdraw ourselves from the baseness of human nature.
What lover is there who would not give his life for his mistress?
What gross and sensual passion is there in a man who is willing
to die? We scoff at the knights of old; they knew the meaning
of love; we know nothing but debauchery. When the teachings of
romance began to seem ridiculous, it was not so much the work
of reason as of immorality.
Natural relations remain the same throughout the centuries, their
good or evil effects are unchanged; prejudices, masquerading as
reason, can but change their outward seeming; self-mastery, even
at the behest of fantastic opinions, will not cease to be great
and good. And the true motives of honour will not fail to appeal
to the heart of every woman who is able to seek happiness in life
in her woman's duties. To a high-souled woman chastity above all
must be a delightful virtue. She sees all the kingdoms of the
world before her and she triumphs over herself and them; she sits
enthroned in her own soul and all men do her homage; a few passing
struggles are crowned with perpetual glory; she secures the affection,
or it may be the envy, she secures in any case the esteem of both
sexes and the universal respect of her own. The loss is fleeting,
the gain is permanent. What a joy for a noble heart--the pride
of virtue combined with beauty. Let her be a heroine of romance;
she will taste delights more exquisite than those of Lais and
Cleopatra; and when her beauty is fled, her glory and her joys
remain; she alone can enjoy the past.
The harder and more important the duties, the stronger and clearer
must be the reasons on which they are based. There is a sort of
pious talk about the most serious subjects which is dinned in
vain into the ears of young people. This talk, quite unsuited
to their ideas and the small importance they attach to it in secret,
inclines them to yield readily to their inclinations, for lack
of any reasons for resistance drawn from the facts themselves.
No doubt a girl brought up to goodness and piety has strong weapons
against temptation; but one whose heart, or rather her ears, are
merely filled with the jargon of piety, will certainly fall a
prey to the first skilful seducer who attacks her. A young and
beautiful girl will never despise her body, she will never really
deplore sins which her beauty leads men to commit, she will never
lament earnestly in the sight of God that she is an object of
desire, she will never be convinced that the tenderest feeling
is an invention of the Evil One. Give her other and more pertinent
reasons for her own sake, for these will have no effect. It will
be worse to instil, as is often done, ideas which contradict each
other, and after having humbled and degraded her person and her
charms as the stain of sin, to bid her reverence that same vile
body as the temple of Jesus Christ. Ideas too sublime and too
humble are equally ineffective and they cannot both be true. A
reason adapted to her age and sex is what is needed. Considerations
of duty are of no effect unless they are combined with some motive
for the performance of our duty.
"Quae quia non liceat non facit, illa facit." OVID,
Amor. I. iii. eleg. iv.
One would not suspect Ovid of such a harsh judgment.
If you would inspire young people with a love of good conduct
avoid saying, "Be good;" make it their interest to be
good; make them feel the value of goodness and they will love
it. It is not enough to show this effect in the distant future,
show it now, in the relations of the present, in the character
of their lovers. Describe a good man, a man of worth, teach them
to recognise him when they see him, to love him for their own
sake; convince them that such a man alone can make them happy
as friend, wife, or mistress. Let reason lead the way to virtue;
make them feel that the empire of their sex and all the advantages
derived from it depend not merely on the right conduct, the morality,
of women, but also on that of men; that they have little hold
over the vile and base, and that the lover is incapable of serving
his mistress unless he can do homage to virtue. You may then be
sure that when you describe the manners of our age you will inspire
them with a genuine disgust; when you show them men of fashion
they will despise them; you will give them a distaste for their
maxims, an aversion to their sentiments, and a scorn for their
empty gallantry; you will arouse a nobler ambition, to reign over
great and strong souls, the ambition of the Spartan women to rule
over men. A bold, shameless, intriguing woman, who can only attract
her lovers by coquetry and retain them by her favours, wins a
servile obedience in common things; in weighty and important matters
she has no influence over them. But the woman who is both virtuous,
wise, and charming, she who, in a word, combines love and esteem,
can send them at her bidding to the end of the world, to war,
to glory, and to death at her behest. This is a fine kingdom and
worth the winning.
This is the spirit in which Sophy has been educated, she has been
trained carefully rather than strictly, and her taste has been
followed rather than thwarted. Let us say just a word about her
person, according to the description I have given to Emile and
the picture he himself has formed of the wife in whom he hopes
to find happiness.
I cannot repeat too often that I am not dealing with prodigies.
Emile is no prodigy, neither is Sophy. He is a man and she is
a woman; this is all they have to boast of. In the present confusion
between the sexes it is almost a miracle to belong to one's own
sex. Sophy is well born and she has a good disposition; she is
very warm-hearted, and this warmth of heart sometimes makes her
imagination run away with her. Her mind is keen rather than accurate,
her temper is pleasant but variable, her person pleasing though
nothing out of the common, her countenance bespeaks a soul and
it speaks true; you may meet her with indifference, but you will
not leave her without emotion. Others possess good qualities which
she lacks; others possess her good qualities in a higher degree,
but in no one are these qualities better blended to form a happy
disposition. She knows how to make the best of her very faults,
and if she were more perfect she would be less pleasing.
Sophy is not beautiful; but in her presence men forget the fairer
women, and the latter are dissatisfied with themselves. At first
sight she is hardly pretty; but the more we see her the prettier
she is; she wins where so many lose, and what she wins she keeps.
Her eyes might be finer, her mouth more beautiful, her stature
more imposing; but no one could have a more graceful figure, a
finer complexion, a whiter hand, a daintier foot, a sweeter look,
and a more expressive countenance. She does not dazzle; she arouses
interest; she delights us, we know not why.
Sophy is fond of dress, and she knows how to dress; her mother
has no other maid; she has taste enough to dress herself well;
but she hates rich clothes; her own are always simple but elegant.
She does not like showy but becoming things. She does not know
what colours are fashionable, but she makes no mistake about those
that suit her. No girl seems more simply dressed, but no one could
take more pains over her toilet; no article is selected at random,
and yet there is no trace of artificiality. Her dress is very
modest in appearance and very coquettish in reality; she does
not display her charms, she conceals them, but in such a way as
to enhance them. When you see her you say, "That is a good
modest girl," but while you are with her, you cannot take
your eyes or your thoughts off her and one might say that this
very simple adornment is only put on to be removed bit by bit
by the imagination.
Sophy has natural gifts; she is aware of them, and they have not
been neglected; but never having had a chance of much training
she is content to use her pretty voice to sing tastefully and
truly; her little feet step lightly, easily, and gracefully, she
can always make an easy graceful courtesy. She has had no singing
master but her father, no dancing mistress but her mother; a neighbouring
organist has given her a few lessons in playing accompaniments
on the spinet, and she has improved herself by practice. At first
she only wished to show off her hand on the dark keys; then she
discovered that the thin clear tone of the spinet made her voice
sound sweeter; little by little she recognised the charms of harmony;
as she grew older she at last began to enjoy the charms of expression,
to love music for its own sake. But she has taste rather than
talent; she cannot read a simple air from notes.
Needlework is what Sophy likes best; and the feminine arts have
been taught her most carefully, even those you would not expect,
such as cutting out and dressmaking. There is nothing she cannot
do with her needle, and nothing that she does not take a delight
in doing; but lace-making is her favourite occupation, because
there is nothing which requires such a pleasing attitude, nothing
which calls for such grace and dexterity of finger. She has also
studied all the details of housekeeping; she understands cooking
and cleaning; she knows the prices of food, and also how to choose
it; she can keep accounts accurately, she is her mother's housekeeper.
Some day she will be the mother of a family; by managing her father's
house she is preparing to manage her own; she can take the place
of any of the servants and she is always ready to do so. You cannot
give orders unless you can do the work yourself; that is why her
mother sets her to do it. Sophy does not think of that; her first
duty is to be a good daughter, and that is all she thinks about
for the present. Her one idea is to help her mother and relieve
her of some of her anxieties. However, she does not like them
all equally well. For instance, she likes dainty food, but she
does not like cooking; the details of cookery offend her, and
things are never clean enough for her. She is extremely sensitive
in this respect and carries her sensitiveness to a fault; she
would let the whole dinner boil over into the fire rather than
soil her cuffs. She has always disliked inspecting the kitchen-garden
for the same reason. The soil is dirty, and as soon as she sees
the manure heap she fancies there is a disagreeable smell.
This defect is the result of her mother's teaching. According
to her, cleanliness is one of the most necessary of a woman's
duties, a special duty, of the highest importance and a duty imposed
by nature. Nothing could be more revolting than a dirty woman,
and a husband who tires of her is not to blame. She insisted so
strongly on this duty when Sophy was little, she required such
absolute cleanliness in her person, clothing, room, work, and
toilet, that use has become habit, till it absorbs one half of
her time and controls the other; so that she thinks less of how
to do a thing than of how to do it without getting dirty.
Yet this has not degenerated into mere affectation and softness;
there is none of the over refinement of luxury. Nothing but clean
water enters her room; she knows no perfumes but the scent of
flowers, and her husband will never find anything sweeter than
her breath. In conclusion, the attention she pays to the outside
does not blind her to the fact that time and strength are meant
for greater tasks; either she does not know or she despises that
exaggerated cleanliness of body which degrades the soul. Sophy
is more than clean, she is pure.
I said that Sophy was fond of good things. She was so by nature;
but she became temperate by habit and now she is temperate by
virtue. Little girls are not to be controlled, as little boys
are, to some extent, through their greediness. This tendency may
have ill effects on women and it is too dangerous to be left unchecked.
When Sophy was little, she did not always return empty handed
if she was sent to her mother's cupboard, and she was not quite
to be trusted with sweets and sugar-almonds. Her mother caught
her, took them from her, punished her, and made her go without
her dinner. At last she managed to persuade her that sweets were
bad for the teeth, and that over-eating spoiled the figure. Thus
Sophy overcame her faults; and when she grew older other tastes
distracted her from this low kind of self-indulgence. With awakening
feeling greediness ceases to be the ruling passion, both with
men and women. Sophy has preserved her feminine tastes; she likes
milk and sweets; she likes pastry and made-dishes, but not much
meat. She has never tasted wine or spirits; moreover, she eats
sparingly; women, who do not work so hard as men, have less waste
to repair. In all things she likes what is good, and knows how
to appreciate it; but she can also put up with what is not so
good, or can go without it.
Sophy's mind is pleasing but not brilliant, and thorough but not
deep; it is the sort of mind which calls for no remark, as she
never seems cleverer or stupider than oneself. When people talk
to her they always find what she says attractive, though it may
not be highly ornamental according to modern ideas of an educated
woman; her mind has been formed not only by reading, but by conversation
with her father and mother, by her own reflections, and by her
own observations in the little world in which she has lived. Sophy
is naturally merry; as a child she was even giddy; but her mother
cured her of her silly ways, little by little, lest too sudden
a change should make her self-conscious. Thus she became modest
and retiring while still a child, and now that she is a child
no longer, she finds it easier to continue this conduct than it
would have been to acquire it without knowing why. It is amusing
to see her occasionally return to her old ways and indulge in
childish mirth and then suddenly check herself, with silent lips,
downcast eyes, and rosy blushes; neither child nor woman, she
may well partake of both.
Sophy is too sensitive to be always good humoured, but too gentle
to let this be really disagreeable to other people; it is only
herself who suffers. If you say anything that hurts her she does
not sulk, but her heart swells; she tries to run away and cry.
In the midst of her tears, at a word from her father or mother
she returns at once laughing and playing, secretly wiping her
eyes and trying to stifle her sobs.
Yet she has her whims; if her temper is too much indulged it degenerates
into rebellion, and then she forgets herself. But give her time
to come round and her way of making you forget her wrong-doing
is almost a virtue. If you punish her she is gentle and submissive,
and you see that she is more ashamed of the fault than the punishment.
If you say nothing, she never fails to make amends, and she does
it so frankly and so readily that you cannot be angry with her.
She would kiss the ground before the lowest servant and would
make no fuss about it; and as soon as she is forgiven, you can
see by her delight and her caresses that a load is taken off her
heart. In a word, she endures patiently the wrong-doing of others,
and she is eager to atone for her own. This amiability is natural
to her sex when unspoiled. Woman is made to submit to man and
to endure even injustice at his hands. You will never bring young
lads to this; their feelings rise in revolt against injustice;
nature has not fitted them to put up with it.
"Gravem Pelidae stomachum cedere nescii." HORACE, lib.
i. ode vi.
Sophy's religion is reasonable and simple, with few doctrines
and fewer observances; or rather as she knows no course of conduct
but the right her whole life is devoted to the service of God
and to doing good. In all her parents' teaching of religion she
has been trained to a reverent submission; they have often said,
"My little girl, this is too hard for you; your husband will
teach you when you are grown up." Instead of long sermons
about piety, they have been content to preach by their example,
and this example is engraved on her heart.
Sophy loves virtue; this love has come to be her ruling passion;
she loves virtue because there is nothing fairer in itself, she
loves it because it is a woman's glory and because a virtuous
woman is little lower than the angels; she loves virtue as the
only road to real happiness, because she sees nothing but poverty,
neglect, unhappiness, shame, and disgrace in the life of a bad
woman; she loves virtue because it is dear to her revered father
and to her tender and worthy mother; they are not content to be
happy in their own virtue, they desire hers; and she finds her
chief happiness in the hope of making them happy. All these feelings
inspire an enthusiasm which stirs her heart and keeps all its
budding passions ........Continua
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