Health and Education. Charles Kingsley

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СКАЧАТЬ the health of townsfolk, exposed to an artificial mode of life.  Surely young men and women should be taught something of the causes of zymotic disease, and of scrofula, consumption, rickets, dipsomania, cerebral derangement, and such like.  They should be shown the practical value of pure air, pure water, unadulterated food, sweet and dry dwellings.  Is there one of them, man or woman, who would not be the safer and happier, and the more useful to his or her neighbours, if they had acquired some sound notions about those questions of drainage on which their own lives and the lives of their children may every day depend?  I say—women as well as men.  I should have said women rather than men.  For it is the women who have the ordering of the household, the bringing up of the children; the women who bide at home, while the men are away, it may be at the other end of the earth.

      And if any say, as they have a right to say—“But these are subjects which can hardly be taught to young women in public lectures;” I rejoin,—Of course not, unless they are taught by women,—by women, of course, duly educated and legally qualified.  Let such teach to women, what every woman ought to know, and what her parents will very properly object to her hearing from almost any man.  This is one of the main reasons why I have, for twenty years past, advocated the training of women for the medical profession; and one which countervails, in my mind, all possible objections to such a movement.  And now, thank God, I am seeing the common sense of Great Britain, and indeed of every civilised nation, gradually coming round to that which seemed to me, when I first conceived of it, a dream too chimerical to be cherished save in secret—the restoring woman to her natural share in that sacred office of healer, which she held in the Middle Ages, and from which she was thrust out during the sixteenth century.

      I am most happy to see, for instance, that the National Health Society,1 which I earnestly recommend to the attention of my readers, announces a “Course of Lectures for Ladies on Elementary Physiology and Hygiene, by Miss Chessar,” to which I am also most happy to see, governesses are admitted at half-fees.  Alas! how much misery, disease, and even death, might have been prevented, had governesses been taught such matters thirty years ago, I, for one, know too well.  May the day soon come when there will be educated women enough to give such lectures throughout these realms, to rich as well as poor,—for the rich, strange to say, need them often as much as the poor do,—and that we may live to see, in every great town, health classes for women as well as for men, sending forth year by year more young women and young men taught, not only to take care of themselves and of their families, but to exercise moral influence over their fellow-citizens, as champions in the battle against dirt and drunkenness, disease and death.

      There may be those who would answer—or rather, there would certainly have been those who would have so answered thirty years ago, before the so-called materialism of advanced science had taught us some practical wisdom about education, and reminded people that they have bodies as well as minds and souls—“You say, we are likely to grow weaklier, unhealthier.  And if it were so, what matter?  Mind makes the man, not body.  We do not want our children to be stupid giants and bravos; but clever, able, highly educated, however weakly Providence or the laws of nature may have chosen to make them.  Let them overstrain their brains a little; let them contract their chests, and injure their digestion and their eyesight, by sitting at desks, poring over books.  Intellect is what we want.  Intellect makes money.  Intellect makes the world.  We would rather see our son a genius than an athlete.”  Well: and so would I.  But what if intellect alone does not even make money, save as Messrs. Dodson & Fogg, Sampson Brass, and Montagu Tigg were wont to make it, unless backed by an able, enduring, healthy physique, such as I have seen, almost without exception, in those successful men of business whom I have had the honour and the pleasure of knowing?  What if intellect, or what is now called intellect, did not make the world, or the smallest wheel or cog of it?  What if, for want of obeying the laws of nature, parents bred up neither a genius nor an athlete, but only an incapable unhappy personage, with a huge upright forehead, like that of a Byzantine Greek, filled with some sort of pap instead of brains, and tempted alternately to fanaticism and strong drink?  We must, in the great majority of cases have the corpus sanem if we want the mentem sanem; and healthy bodies are the only trustworthy organs for healthy minds.  Which is cause and which is effect, I shall not stay to debate here.  But wherever we find a population generally weakly, stunted, scrofulous, we find in them a corresponding type of brain, which cannot be trusted to do good work; which is capable more or less of madness, whether solitary or epidemic.  It may be very active; it may be very quick at catching at new and grand ideas—all the more quick, perhaps, on account of its own secret malaise and self-discontent: but it will be irritable, spasmodic, hysterical.  It will be apt to mistake capacity of talk for capacity of action, excitement for earnestness, virulence for force, and, too often, cruelty for justice.  It will lose manful independence, individuality, originality; and when men act, they will act, from the consciousness of personal weakness, like sheep rushing over a hedge, leaning against each other, exhorting each other to be brave, and swaying about in mobs and masses.  These were the intellectual weaknesses which, as I read history, followed on physical degradation in Imperial Rome, in Alexandria, in Byzantium.  Have we not seen them reappear, under fearful forms, in Paris but the other day?

      I do not blame; I do not judge.  My theory, which I hold, and shall hold, to be fairly founded on a wide induction, forbids me to blame and to judge: because it tells me that these defects are mainly physical; that those who exhibit them are mainly to be pitied, as victims of the sins or ignorance of their forefathers.  But it tells me too, that those who, professing to be educated men, and therefore bound to know better, treat these physical phenomena as spiritual, healthy, and praiseworthy; who even exasperate them, that they may make capital out of the weaknesses of fallen man, are the most contemptible and yet the most dangerous of public enemies, let them cloak their quackery under whatsoever patriotic, or scientific, or even sacred words.

      There are those again honest, kindly, sensible, practical men, many of them; men whom I have no wish to offend; whom I had rather ask to teach me some of their own experience and common sense, which has learned to discern, like good statesmen, not only what ought to be done, but what can be done—there are those, I say, who would sooner see this whole question let alone.  Their feeling, as far as I can analyse it, seems to be, that the evils of which I have been complaining, are on the whole inevitable: or, if not, that we can mend so very little of them, that it is wisest to leave them alone altogether, lest, like certain sewers, “the more you stir them, the more they smell.”  They fear lest we should unsettle the minds of the many for whom these evils will never be mended; lest we make them discontented; discontented with their houses, their occupations, their food, their whole social arrangements; and all in vain.

      I should answer, in all courtesy and humility—for I sympathise deeply with such men and women, and respect them deeply likewise—But are not people discontented already, from the lowest to the highest?  And ought a man, in such a piecemeal, foolish, greedy, sinful world as this is, and always has been, to be anything but discontented?  If he thinks that things are going all right, must he not have a most beggarly conception of what going right means?  And if things are not going right, can it be anything but good for him to see that they are not going right?  Can truth and fact harm any human being?  I shall not believe so, as long as I have a Bible wherein to believe.  For my part, I should like to make every man, woman, and child whom I meet discontented with themselves, even as I am discontented with myself.  I should like to awaken in them, about their physical, their intellectual, their moral condition, that divine discontent which is the parent, first of upward aspiration and then of self-control, thought, effort to fulfil that aspiration even in part.  For to be discontented with the divine discontent, and to be ashamed with the noble shame, is the very germ and first upgrowth of all virtue.  Men begin at first, as boys begin when they grumble at their school and their schoolmasters, to lay the blame on others; to be discontented with their circumstances—the things which stand around them; and to cry, “Oh that I had this!”  “Oh that I had that!”  But that way no deliverance lies.  That discontent only ends in revolt and rebellion, social or political; and that, again, still in the same worship of circumstances—but this time desperate—which ends, let СКАЧАТЬ