The Young Woman's Guide. Alcott William Andrus

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СКАЧАТЬ say nothing at present of their dangers—are much more weighty than those of young men. I am decidedly of opinion, that the future holiness and happiness of the world in which we live, depend much more on the character of the rising generation of the female sex, than on the character of our young men.

      It was said by Dr. Rush, long ago, that mothers and school-masters plant the seeds of nearly all the good and evil in our world.

      Presuming that by school-masters he meant teachers of both sexes, will any one doubt the truth of his assertion? Will any one doubt the justness of a remark in the late "Western Review," that if this world is ever to become a better and a happier world, woman must be foremost, if not the principal agent in rendering it so?

      But as mothers are never mothers till they have been daughters, is it not obvious that the right education of these last is as great a work as any to which human mind and human effort have ever been called? If woman moves the world, intellectually, morally, and even, in effect, politically—as no doubt she does—is it not of primary importance that she be taught, as well as teach herself, to move it right?

      Can it be necessary to advert, in this place, to the well known and acknowledged fact, that almost every man of extensive influence, for good or for evil, whom the world has produced, became what he was through maternal influence? Cæsar, and Caligula, and Talleyrand, and Napoleon, became what they were in consequence of their mothers, no less than Alfred, and Doddridge, and Howard, and Washington. For let it not be forgotten that mothers and teachers, according to Dr. Rush—and, in fact, according to common observation, too—plant the seeds of the world of evil no less than of the world of good. How exceedingly important, then, that they should be well educated, "from whom," in the language of another writer, "our virtues are, and from whom our vices may be"—we would add must be—"derived;" at least in no small proportion!

      But I am using the term education without explaining it. Let me, then, ere I proceed to say more on the subject of female responsibility, explain what I mean by education, especially female education.

      Mere instruction in the sciences is, indeed, education; it is, however, but a very small part of it. To educate, is to train up. In this view, all are of course educated; and every thing which has an influence in developing mind or body, and in training up, either for good or for evil, is entitled, justly, to the name of education.

      But if the above definition be just—if whatever concerns our development, or the formation of any part of our character, physical, intellectual, social or moral, is education—then it must follow that there are two kinds of education, bad and good. All persons, places and things, which affect us (and what does not affect us?) and influence us, for good or for evil, must educate us.

      I am aware that this definition is not new: still, it is not generally received, or if received, not generally acted upon. There is still an almost universal clinging to the old, inadequate, incorrect idea, that the principal part of education consists in the cultivation of the intellect; and that, too, by set lessons; received, for the most part, at the schools. The true idea of education, therefore, must be continually enforced, till it becomes common property, and until mankind act as if they believed what they profess in regard to it.

      When Solomon says, "Train up a child in the way he should go," he is talking of what I call education; and the kind of education which he is there recommending, is good education. I do not believe he had the schools in his mind—the infant school, the Sabbath school, the common school, the high school, or the university.

      Far be it from me to attempt to detract from the value of our schools; on the contrary, I regard them as of inestimable worth, when duly attended to. What I insist on is, that they are not the all in all of education; and that, in fact, their influence in training up or forming good character, is so trifling—that is, comparatively—that they scarcely deserve to be thought of when speaking of education, as a whole, especially the education of daughters. And though one of the tribes of the nation to which Solomon belonged, over which he reigned, and for whom, in particular, he wrote, is said to have been school-masters by profession, and another priests, I can hardly conceive that when he was inspired to give the educational advice just alluded to, he ever turned so much as a thought to the little corner of Palestine allotted to Simeon, or to the Levites in their respective but more scattered stations.

      Solomon was, in all probability, addressing himself chiefly to the fathers and mothers, and grand-fathers and grand-mothers, and other relatives of Israel; the class who, by their united influence, make the son and daughter, and grand-son and grand-daughter, what they are—a blessing or a curse to the world in which they are to live. For, according as children are brought up by these teachers, and by the influences which are shed upon them from day to day and from hour to hour, so are they well or ill educated.

      If I have been successful in presenting the meaning of a term which is not only frequently used in this book, but almost every where else, it will follow, as a matter of course, that I do not attach too much importance to the education of daughters themselves, nor to their education as the teachers of others. For if to educate, is to form character, what young woman can be found, of any age or in any family, who is not a teacher?

      Have young women often considered—daughters, especially—how much they influence younger brothers and sisters, if any such there are in the family where they dwell? Have they considered how much they sometimes influence the character—and how much more they might do it—not only of their school-mates and play-mates, but also of their more aged friends and companions—their parents, grand-parents, and others? [Footnote: On reading these paragraphs in manuscript, to one of our more eminent teachers, he observed that if he had been useful in the world, he owed his usefulness to the exertions of a maiden lady who resided in his father's family, while his character was forming.]

      I could tell them—were this the place for it—many a true story of reading daughters who have been the means of awakening, in their aged parents, or grand-parents, or other friends, a taste for reading, which they might otherwise have gone down to the grave without acquiring. I could tell them of many a father and mother, and grand-father and grand-mother, grown grey in vice—hardened even by intemperance as well as other vices—who have been reformed by the prattle, or the reproof, or the prayers of a good daughter. Is not such a daughter a teacher?

      But I am most anxious to convince young women of their responsibilities in regard to the rising generation, especially their own brothers and companions. I am anxious, if I can, to convince all who read this volume, that God has, by his providence, committed to their charge, in no small degree, the bodies, and minds, and the souls of those with whom, in this world, they are associated. That according to their own conduct, good or ill, will be, in no small measure, the health, and knowledge, and excellence of their friends and companions. That according to their efforts—attended, either by the blessing of God, or the tokens of his displeasure—will be the condition of millions, for time and for eternity.

      But is it so? Are daughters, as daughters merely—to say nothing, as yet, of maternal influence—are daughters thus influential? Is it true that the destiny of millions is thus committed to their keeping?

      I have seen the conduct of a whole school—I speak now of the common or district school—graduated by the conduct of a single virtuous, and amiable, and intelligent young woman, not twelve years old, who attended it. I have seen a whole Sabbath school not a little affected by the prompt attention, decorous behaviour and pious example of some elder member of an older class, to whom the younger members of classes, male and female, looked up, as to a sort of monitor, or I know not what to call it—for the impression thus made, is better seen and felt than described. The bad behaviour of a young woman, in these circumstances, is, indeed, equally influential—nay, more so, inasmuch as the current of human nature sets more readily downward than upward. Still, a good example is influential—greatly so: would that it were generally known how much so!

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