CONCLUSION.
"Far out the strange ships go:
Their broad sails flashing red
As flame, or white as snow:
The ships, as David said.
'Winds rush and waters roll:
Their strength, their beauty, brings
Into mine heart the whole
Magnificence of things.'"
LIONEL JOHNSON.
The conclusion is only an opportunity for repeating how much there is
still to be said, and even more to be thought of and to be done, in the
great problem and work of educating girls. Every generation has to face
the same problem, and deals with it in a characteristic way. For us it
presents particular features of interest, of hope and likewise of
anxious concern. The interest of education never flags; year after year
the material is new, the children come up from the nursery to the
school-room, with their life before them, their unbounded possibilities
for good, their confidence and expectant hopefulness as to what the
future will bring them. We have our splendid opportunity and are greatly
responsible for its use. Each precious result of education when the girl
has grown up and leaves our hands is thrown into the furnace to be
tried--fired--like glass or fine porcelain. Those who educate have, at a
given moment, to let go of their control, and however solicitously they
may have foreseen and prepared for it by gradually obliging children to
act without coercion and be responsible for themselves, yet the critical
moment must come at last and "every man's work shall be manifest," "the
fire shall try every man's work, of what sort it is" (1 Cor. III).
Life tries the work of education, "of what sort it is." If it stands the
test it is more beautiful than before, its colours are fixed. If it
breaks, and some will inevitably break in the trial, a Catholic
education has left in the soul a way to recovery. Nothing, with us, is
hopelessly shattered, we always know how to make things right again. But
if we can we must secure the character against breaking, our effort in
education must be to make something that will last, and for this we must
often sacrifice present success in consideration of the future, we must
not want to see results. A small finished building is a more sightly
object than one which is only beginning to rise above its foundations,
yet we should choose that our educational work should be like the second
rather than the first, even though it has reached "the ugly stage,"
though it has its disappointments and troubles before it, with its daily
risks and the uncertainty of ultimate success. But it is a truer work,
and a better introduction to the realities of life.
A "finished education" is an illusion or else a lasting disappointment;
the very word implies a condition of mind which is opposed to any
further development, a condition of self-satisfaction. What then shall
we call a well-educated girl, whom we consider ready for the
opportunities and responsibilities of her new life? An equal degree of
fitness cannot be expected from all, the difference between those who
have ten talents and those who have only two will always be felt. Those
who have less will be well educated if they have acquired spirit enough
not to be discontented or disheartened at feeling that their resources
are small; if we have been able to inspire them with hope and plodding
patience it will be a great thing, for this unconquerable spirit of
perseverance does not fail in the end, it attains to something worthy of
all honour, it gives us people of trust whose character is equal to
their responsibilities, and that is no little thing in any position of
life; and, if to this steadiness of will is added a contented mind, it
will always be superior to its circumstances and will not cease to
develop in the line of its best qualities.
It is not these who disappoint--in fact they often give more than was
expected of them. It is those of great promise who are more often
disappointing in failing to realize what they might do with their richer
endowments; they fail in strength of will.
Now if we want a girl to grow to the best that a woman ought to be it is
in two things that we must establish her fundamentally--quiet of mind and
firmness of will. Quiet of mind equally removed from stagnation and from
excitement. In stagnation her mind is open to the seven evil spirits who
came into the house that was empty and swept; under excitement it is
carried to extremes in any direction which occupies its attention at the
time. The best minds of women are quiet, intuitive, and full of
intellectual sympathies. They are not in general made for initiation and
creation, but initiation and creation lean upon them for understanding
and support. And their support must be moral as well as mental, for this
they need firmness of will. Support cannot be given to others without an
inward support which does not fail towards itself in critical moments.
The great victories of women have been won by this inward support, this
firmness and perseverance of will based upon faith. The will of a woman
is strong, not in the measure of what it manifests without, as of what
it reserves within, that is to say in the moderation of its own
impulsiveness and emotional tendency, in the self-discipline of
perseverance, the subordination of personal interest to the good of
whatever depends upon it for support. It is great in self-devotion, and
in this is found its only lasting independence.
To give much and ask little in personal return is independence of the
highest kind. But faith alone can make it possible. The Catholic Faith
gives that particular orientation of mind which is independent of this
world, knowing the account which it must give to God. To some it is duty
and the reign of conscience, to others it is detachment and the reign of
the love of God, the joyful flight of the soul towards heavenly things.
The particular name matters little, it has a centre of gravity. "As
everlasting foundations upon a solid rock, so the commandments of God in
the heart of a holy woman." [1--Ecclus. XXVI. 24.]
APPENDIX I.
EXTRACT FROM "THE BLESSED SACRAMENT"
BY FATHER FABER.
BOOK III. SEC. VII.
Let us put aside the curtain of vindicative fire, and see what this pain
of loss is like; I say, what it is like, for it fortunately surpasses
human imagination to conceive its dire reality. Suppose that we could
see the huge planets and the ponderous stars whirling their terrific
masses with awful, and if it might be so, clamorous velocity, and
thundering through the fields of unresisting space with furious gigantic
momentum, such as the mighty avalanche most feebly figures, and thus
describing with chafing eccentricities and frightful deflections, their
mighty centre-seeking and centre-flying circles, we should behold in the
nakedness of its tremendous operations the Divine law of gravitation.
Thus in like manner should we see the true relations between God and
ourselves, the true meaning and worth of His beneficent presence, if we
could behold a lost soul at the moment of its final and judicial
reprobation, a few moments after its separation from the body and in all
the strength of its disembodied vigour and the fierceness of its penal
immortality.
No beast of the jungle, no chimera of heathen imagination, could be so
appalling. No sooner is the impassable bar placed between God and itself
than what theologians call the creature's radical love of the Creator
breaks out in a perfect tempest of undying efforts. It seeks its centre
and it cannot reach it. It bounds up towards God, and is dashed down
again. It thrusts and beats against the granite walls of its prison with
such incredible force, that the planet must be strong indeed whose
equilibrium is not disturbed by the weight of that spiritual violence.
Yet the great law of gravitation is stronger still, and the planet
swings smoothly through its beautiful ether. Nothing can madden the
reason of the disembodied soul, else the view of the desirableness of
God and the inefficacious attractions of the glorious Divinity would do
so.
Up and down its burning cage the many-facultied and mightily
intelligenced spirit wastes its excruciating immortality in varying and
ever varying still, always beginning and monotonously completing, like a
caged beast upon its iron tether, a threefold movement, which is not
three movements successively, but one triple movement all at once. In
rage it would fain get at God to seize Him, dethrone Him, murder Him,
and destroy Him; in agony it would fain suffocate its own interior
thirst for God, which parches and burns it with all the frantic horrors
of a perfectly self-possessed frenzy; and in fury it would fain break
its tight fetters of gnawing fire which pin down its radical love of the
beautiful Sovereign Good, and drag it ever back with cruel wrench from
its desperate propension to its uncreated Centre. In the mingling of
these three efforts it lives its life of endless horrors. Portentous as
is the vehemence with which it shoots forth its imprecations against
God, they fall faint and harmless, far short of His tranquil,
song-surrounded throne.
Pour views of its own hideous state revolve around the lost soul, like
the pictures of some ghastly show. One while it sees the million times
ten million genera and species of pains of sense which meet and form a
loathsome union with this vast central pain of loss. Another while all
the multitude of graces, the countless kind providences, which it has
wasted pass before it, and generate that undying worm of remorse of
which Our Saviour speaks. Then comes a keen but joyless view, a
calculation, but only a bankrupt's calculation, of the possibility of
gains for ever forfeited, of all the grandeur and ocean-like vastness of
the bliss which it has lost. Last of all comes before it the immensity
of God, to it so unconsoling and so unprofitable; it is not a picture,
it is only a formless shadow, yet it knows instinctively that it is God.
With a cry that should be heard creation through, it rushes upon Him,
and it knocks itself, spirit as it is, against material terrors. It
clasps the shadow of God, and, lo! it embraces keen flames. It runs up
to Him but it has encountered only fearful demons. It leaps the length
of its chain after Him, but it has only dashed into an affrighting crowd
of lost and cursed souls. Thus is it ever writhing under the sense of
being its own executioner. Thus there is not an hour of our summer
sunshine, not a moment of our sweet starlight, not a vibration of our
moonlit groves, not an undulation of odorous air from our flowerbeds,
not a pulse of delicious sound from music or song to us, but that
hapless unpitiable soul is ever falling sick afresh of the overwhelming
sense that all around it is eternal.
EXTRACT FROM "THE CREATOR AND THE CREATURE."
BY FATHER FABER.
BOOK II. CH. V.
Yet the heavenly joys of the illuminated understanding far transcend the
thrills of the glorified senses. The contemplation of heavenly beauty
and of heavenly truth must indeed be beyond all our earthly standards of
comparison. The clearness and instantaneousness of all the mental
processes, the complete exclusion of error, the unbroken serenity of the
vision, the facility of embracing whole worlds and systems in one calm,
searching, exhausting glance, the Divine character and utter holiness of
all the truths presented to the view--these are broken words which serve
at least to show what we may even 'now indistinctly covet in that bright
abode of everlasting bliss. Intelligent intercourse with the angelic
choirs, and the incessant transmission of the Divine splendours through
them to our minds, cannot be thought of without our perceiving that the
keen pleasures and deep sensibilities of the intellectual world on earth
are but poor, thin, unsubstantial shadows of the exulting immortal life
of our glorified minds above.
The very expansion of the faculties of the soul, and the probable
disclosure in it of many new faculties which have no object of exercise
in this land of exile, are in themselves pleasures which we can hardly
picture to ourselves. To be rescued from all narrowness, and for ever;
to possess at all times a perfect consciousness of our whole undying
selves, and to possess and retain that self-consciousness in the bright
light of God; to feel the supernatural corroborations of the light of
glory, securing to us powers of contemplation such as the highest
mystical theology can only faintly and feebly imitate; to expatiate in
God, delivered from the monotony of human things; to be securely poised
in the highest flights of our immense capacities, without any sense of
weariness, or any chance of a reaction; who can think out for himself
the realities of a life like this?
Yet what is all this compared with one hour, one of earth's short hours,
of the magnificences of celestial love? Oh to turn our whole souls upon
God, and souls thus expanded and thus glorified; to have our affections
multiplied and magnified a thousandfold, and then girded up and
strengthened by immortality to bear the beauty of God to be unveiled
before us; and even so strengthened, to be rapt by it into a sublime
amazement which has no similitude on earth; to be carried away by the
inebriating torrents of love, and yet be firm in the most steadfast
adoration; to have passionate desire, yet without tumult or disturbance;
to have the most bewildering intensity along with an unearthly calmness;
to lose ourselves in God, and then find ourselves there more our own
than ever; to love rapturously and to be loved again still more
rapturously, and then for our love to grow more rapturous still, and
again the return of our love to be still outstripping what we gave, and
then for us to love even yet more and more and more rapturously, and
again, and again, and again to have it so returned, and still the great
waters of God's love to flow over us and overwhelm us until the
vehemence of our impassioned peace and the daring vigour of our yearning
adoration reach beyond the sight of our most venturous imagining; what
is all this but for our souls to live a life of the most intelligent
entrancing ecstasy, and yet not be shivered by the fiery heat? There
have been times on earth when we have caught our own hearts loving God,
and there was a flash of light, and then a tear, and after that we lay
down to rest. O happy that we were! Worlds could not purchase from us
even the memory of those moments. And yet when we think of heaven, we
may own that we know not yet what manner of thing it is to love the Lord
Our God.
APPENDIX II
_From a Pastoral Letter of His Eminence Cardinal Bourne, Archbishop of
Westminster, written when Bishop of Southwark. Quinquagesima Sunday,_
1901.
...Every age has its own difficulties and dangers. At the present day we
are exposed to temptations which at the beginning of the last century
were of comparatively small account. It will be so always. Every new
development of human activity, every invention of human ingenuity, is
meant by God to serve to His honour, and to the good of His creatures.
We must accept them all gratefully as the results of the intelligence
which He has been pleased to bestow upon us. At the same time the
experience of every age teaches us that the weakness and perversity of
many wrest to evil purposes these gifts, which in the Divine intention
should serve only for good. It is against the perverted use of two of
God's gifts that we would very earnestly warn you to-day.
During the last century the power that men have of conveying their
thoughts to others has been multiplied incredibly by the facility of the
printed word. Thoughts uttered in speech or sermon were given but to a
few hundreds who came within the reach of the human voice. Even when
they were communicated to manuscript they came to the knowledge of very
few. What a complete change has now been wrought. In the shortest space
of time men's ideas are conveyed all over the world, and they may become
at once a power for good or for evil in every place, and millions who
have never seen or heard him whose thoughts they read, are brought to
some extent under his influence.
Again, at the present day all men read, more or less. The number of
those who are unable to do so is rapidly diminishing, and a man who
cannot read will soon be practically unknown. As a matter of fact men
read a great deal, and they are very largely influenced by what they
read.
Thus the multiplicity of printed matter, and the widespread power of
reading have created a situation fraught with immense possibilities for
good, but no less exposed to distinct occasions of evil and of sin. It
is to such occasions of sin, dear children in Jesus Christ, that we
desire to direct your attention this Lent.
Every gift of God brings with it responsibility on our part in the use
that we make of it. The supreme gift of intelligence and free-will are
powers to enable us to love and serve God, but we are able to use them
to dishonour and outrage Him. So with all the other faculties that flow
from these two great gifts. Beading and books have brought many souls
nearer to their Creator. Many souls, on the other hand, have been ruined
eternally by the books which they have read. It is dearly, therefore, of
importance to us to know how to use wisely these gifts that we possess.
The Holy Catholic Church, the Guardian of God's Truth, and the
unflinching upholder of the moral law, has been always alive to her duty
in this matter, and from the earliest times has claimed and exercised
the right of pointing out to her children books that are dangerous to
faith or virtue. This is one of the duties of bishops, and, in a most
special manner, of the Sacred Congregation of the Index. And, though at
the present day, owing to the decay of religious belief, this authority
cannot be exercised in the same way as of old, it is on that very
account all the more necessary for us to bear well in mind, and to carry
out fully in practice, the great unchanging principles on which the
legislation of the Church in this matter has been ever based.
You are bound, dear children in Jesus Christ, to guard yourselves
against all those things which may be a source of danger to your faith
or purity of heart. You have no right to tamper with the one or the
other. Therefore, in the first place, it is the duty of Catholics to
abstain from reading all such books as are written directly with the
object of attacking the Christian Faith, or undermining the foundations
of morality. If men of learning and position are called upon to read
such works in order to refute them, they must do so with the fear of God
before their eyes. They must fortify themselves by prayer and spiritual
reading, even as men protect themselves from contagion, where they have
to enter a poisonous atmosphere. Mere curiosity, still less the desire
to pass as well informed in every newest theory, will not suffice to
justify us in exposing ourselves to so grave a risk.
Again, there are many books, especially works of fiction, in which false
principles are often indirectly conveyed, and by which the imagination
may be dangerously excited. With regard to such reading, it is very hard
to give one definite rule, for its effect on different characters varies
so much. A book most dangerous to one may be almost without harm to
another, on account of the latter's want of vivid imagination. Again, a
book full of danger to the youth or girl may be absolutely without
effect on one of maturer years. The one and only rule is to be
absolutely loyal and true to our conscience, and if the voice of
conscience is not sufficiently distinct, to seek guidance and advice
from those upon whom we can rely, and above all, from the director of
our souls. If we take up a book, and we find that, without foolish
scruple, it is raising doubts in our mind or exciting our imagination in
perilous directions, then we must be brave enough to close it, and not
open it again. If our weakness is such that we cannot resist temptation,
which unforeseen may come upon us, then it is our duty not to read any
book the character of which is quite unknown to us. If any such book is
a source of temptation to us, we must shun it, if we wish to do our duty
to God. If our reading makes us discontented with the lot in life which
Divine Providence has assigned to us, if it leads us to neglect or do
ill the duties of our position, if we find that our trust in God is
lessening and our love of this world growing, in all these cases we must
examine ourselves with the greatest care, and banish from ourselves any
book which is having these evil effects upon us.
Lastly there is an immense amount of literature, mostly of an ephemeral
character, which almost of necessity enters very largely into our lives
at the present day. We cannot characterize it as wholly bad, though its
influence is not entirely good, but it is hopeless to attempt to
counteract what is harmful in it by any direct means. The newspapers and
magazines of the hour are often without apparent harm, and yet very
often their arguments are based on principles which are unsound, and
their spirit is frankly worldly, and entirely opposed to the teaching of
Jesus Christ and of the Gospel. Still more when the Catholic Church and
the Holy See are in question, we know full well, and the most recent
experience has proved it, that they are often consciously or
unconsciously untruthful. Even when their misrepresentations have been
exposed, in spite of the boasted fairness of our country, we know that
we must not always expect a withdrawal of false news, still less
adequate apology. Constant reading of this character cannot but weaken
the Catholic sense and instinct, and engender in their place a worldly
and critical spirit most harmful in every way, unless we take means to
counteract it. What are these means? A place must be found in your
lives, dear children in Jesus Christ, for reading of a distinctly
Catholic character. You must endeavour to know the actual life and
doings of the Catholic Church at home and abroad by the reading of
Catholic periodical literature. You must have at hand books of
instruction in the Catholic Faith, for at least occasional reading, so
as to keep alive in your minds the full teaching of the Church. You must
give due place to strictly spiritual reading, such as the "Holy
Gospels," "The Following of Christ," "The Introduction to a Devout Life"
by St. Francis of Sales, and the lives of the Saints, which are now
published in every form and at every price. It is not your duty to
abstain from reading all the current literature of the day, but it is
your duty to nourish your Catholic mental life by purely Catholic
literature. The more you read of secular works, the more urgent is your
duty to give a sufficient place to those also, which will directly serve
you in doing your duty to God and in saving your soul. Assuredly one of
the most pressing duties at the present day is to recognize fully our
personal and individual responsibility in this matter of reading, and to
examine our conscience closely to see how we are acquitting ourselves of
it.
Before we leave this subject, we wish to ask all those among you dear
children in Jesus Christ, who, whether as fathers and mothers, or as
members of religious institutes, or masters and mistresses in schools,
are charged with the education of the young, to do all in your power to
train those committed to you to a wise and full understanding of this
matter of reading, and to a realization of its enormous power for good
and harm, and, therefore, to a sense of the extreme responsibility
attaching to it. Make them understand that, while all are able to read,
all things are not to be read by all; that this power, like every power,
may be abused, and that we have to learn how to use it with due
restraint. While they are with you and gladly subject to your influence,
train their judgment and their taste in reading, so that they may know
what is good and true, and know how to turn from what is evil and false.
Such a trained and cultivated judgment is the best protection that you
can bestow upon them. Some dangers must be overcome by flight, but there
are far more, especially at the present day, which must be faced, and
then overcome. It is part of your great vocation to prepare and equip
these children to be brave and to conquer in this fight. Gradually,
therefore, accustom them to the dangers they may meet in reading. Train
their judgment, strengthen their wills, make them loyal to conscience,
and then, trusting in God's grace, give them to their work in life.
INDEX.
Abbesses, the great, 224.
Accent and pronunciation, 154.
Adolescence, impressionability of children in, 173.
Aesthetics, 68; principles of, 71-2; teaching of, 187.
Agnesi, Maria Gaetana, 222.
Aids to study, 103-4.
A Kempls on self-seeking, 197.
America: educational experiments in, 84; text-books in, 180.
American view on character, 22.
--expressive phrases, 128,155.
Ampere, Catholic scientist, 115.
Amusements and lessons, 100.
Animals, care of, in education of children, 125.
Answers, irrelevancy in girls', 74.
Aquinas, St. Thomas, 72.
Architecture, Gothic, inferences from, 189.
Arnold, Matthew, quoted, 48.
Art, character and, 186-7; Christian, 188, 189, 197; for children,
191-2; contrasts in works of, 189-90; in education of girls, 72, 187;
French art, 187; history of, 188-9; study of, 190-1; aims of study in
early education, 185, 196.
Assenting mind, the, 25.
Assentors, great, 26.
Athletic craze, the, 111.
--girl, the, 219.
Atmosphere in education, 321-2.
Audience, English and German, contrasted, 193.
"Aurora Leigh," 216.
Average person, the, 64-6.
"Babylonian Captivity," the. 165.
Bacon, "Of Goodnesse," 45.
Balder, the story of, 170.
Barbarism, selfishness and, 199.
Basilicas, the Christian, 19-20.
Basket-ball for girls, 110.
Bassi, Laura, 222.
Beale, Dorothea, cited, 94.
Bedford College, 218.
Benedictine monks, cited, 92-8.
Boarding schools, 76; young children in, 78.
Boniface VIII, 177.
Books, attitude of child towards, 36; wealth of children's literature in
England, 144-5
--reaction against mere lessons from, 80, 119-20.
--Sacred, jewels of prayer and devotion in, IS.
--to avoid, 148.
Botany, 122-3.
British oulturs, characteristics of, 139.
Browning, E. B., cited, 216.
--R., quoted, 76; "An incident of the French camp," cited, 136.
Calvinism, 4, 26.
Candour, charm of, in children, 130.
Carlyle, cited, 153.
Catch-words, abuse of, 133.
Catherine, St., of Siena, 223.
Catholic--
Art, 189, 197.
Atmosphere, effect on manners, 201.
Body, at play, 111; and religious education, 1.
Characteristics: belong to graver side of human race, 112,
Child, the, characteristics of, 29, 30; source of courage in, 9-10;
in Protestant surroundings, 24; prerogative of, 9, 30.
Children, and relationship with Jeaus and His Mother, 8; and religion,
16-18; under influence of Sacraments, 29.
Church, ideals for man and woman in, 118, 225.
Citizenship, 39.
Disabilities, Newman quoted, 112-3.
Education, 220, 225, 230; and character, 39; and history, 116.
Faith, gives particular orientation of mind, 232.
Family life, 89, 93.
Girls, and work for the Church, 89; and Church music, 193.
Historical hold on the past, 152.
Literature, 240.
Men of science, 116.
Mental life, 242.
Mind: training of the, 197; and history, 165.
Patriotism, 39.
Peasantry, 211.
Philosophy, 60-76; value of, in education, 61.
Schools: manners in, 201; sodalities in, 78.
Secrets of strength, 99.
Teachers, 100; and truth in history, 178.
Text-books, need of, 180.
Women, duty and privilege of, 112.
Catholics and--
Equality of education, 118; higher education, 220; duty In ing, 240;
historical teaching, 176; Latin, 163; taste in art, 194
--disabilities of, Newman quoted, 112-8.
Celts of N. Europe, types of character among, 97.
Certificates as aids to study, 1084.
Character, 21-3; essentials of, 40-1; evolution of, 60,179-3; study of,
22, 29, 34-9; training of, 22, 29-34, 38-42, 46, 49-51, 58, 148, 210,
221, 225-6, 230; means of training 42-4; types of, 26-9, 37.
--influence of art on, 186.
--in the teacher, 38, 46-59.
--manners and, 209.
--religion and, 6-7, 29.
--the strength of great women, 228.
--value of, appreciated by children, 56-8, 171.
Characters, modern, 26, 83; cardinal points in study of children's,
34-7.
Characteristic cadence in speaking, 54. Characteristics, of the age, 39;
of British culture, 130; of English style, 129-30; of girls' work,
218.
Charges against the Church, 179.
Chaucer, 127.
Cheltenham College, 94, 218.
Child, attitude of, towards books, 36.
--martyrs, 10.
--study, 35, 57.
--vocabulary of an "only," 132.
--Wordsworth's "model child," 32-3.
_See also_ Catholic Child.
Childhood, friendships formed in, 11.
--impressionability of, 173.
Childishness in piety, 10.
Childlike spirit of Catholic child, 29.
Children, 30.
--books for, 144-6; attitude to books, 36.
--characteristics of, 36, 66, 56, 82-3, 109-10, 123; candour, 180;
habits of mind, 126; sensitive to influences, 46; as critics, 136;
like _real people_, 56-6; dislike compromise, 175.
--delicate, 9, 50, 84, 86.
--development of, 82; mental development, 140-1, 169-73.
--eccentric ways in, 84.
--groups observable among, 23, 26-8, 87, 62,125.
--and lessons; a simple life essential, 100; do not know how to learn,
101; answers, 102.
--letters of, 188-9.
--and love of nature, 124,126.
--no orphans within the Church, 80.
--and playtime solitude, 108-9. souls of, 200.
--training of, 32-3.
Chivalry: age of, 202; religious spirit of, 165.
Choleric temperament, the, 26.
Church, the--
Abuses in, exaggerated, 179.
Ceremonial of, 205-6.
Characterised as the Great Master who educates us all, 434; as the
Guardian of Truth, 239; the Teacher of all nations, 58-9, 99.
Example of, as teacher, 43; influence on Catholic taachers, 99-100.
in France, 165.
and history, 165.
Ideals for man and woman in, 118, 225.
Music of, 193-4.
Needlework for, 89.
the pioneers of, 92.
as a teacher of manners, 200-3, 205.
testimony to, from Non-Catholic sources, 59, 178.
Classes, advantages of large, 97.
Classical studies, 151-2
Classics, English, for the young, 145.
"Clever" children, the so-called, 125.
Colonial life, 92.
Common sense, 65.
Communion, First, 29.
Composition, oral, 138; written, 137, 139-42.
Concentric method in teaching, 167.
Confirmation, 29.
Contentment, 90.
Contrasts, method of, in teaching of art, 189.
Control and "handling" in training children, 200.
Controversies. _See_ Educational Controversies.
Conventionality, 198-9.
Conventions, code of, 199.
Conversation, 132-7; of girls, 182-4; principles in, 137.
Cooking, 90, 121. Correction, value of, 42. Cosmology, 68.
Countrymen and nature, 124-5.
Crimean War and women's work, 219.
Criticism and correction, 42-3; administered by the Church, 44.
--evils of merely destructive, 183; reading lesson as an exercise in,
136; of essays, 142.
Critics, gravity of children as, 136.
Cross-roads in a girl's life, 140.
Cruelty, 199.
Crusades, ideals of the, 165.
Curiosity concerning evil, 14; evil of curiosity in reading, 149.
Dalgairns, Fr., cited, 12.
Damoiseaux, in days of chivalry, 203
Dancing, 110-11.
Dante, "Paradiso," quoted, 60.
Death, right thoughts of, 7.
De Bonald, cited, 73.
De Ghantal, St. Jane F., quoted, 76.
De Gramont, Marquise, quoted, 41.
Degrees, different significance of, for man and woman, 220-1.
Democratic age, 5, 207.
Democracy in the nursery, 208.
De Ravignan, Pere, quoted, 105.
Devotion: requirements of, 10; to our Lady, 205, 218. _And see_
Self-devotion.
Devotions of Blessed Sacrament and Sacred Heart entrusted to women,
223.
--to the Saints, 10.
Difficulties of mind, 61-6.
Discipline and obedience, 42.
Dogmatism in teaching, 53.
Domestic occupations, 81, 85-92, 93, 121.
Doubts and difficulties as to faith, 14.
Dressmaking, 88.
Drudgery, need of, 96, 98.
Duty and endurance, 96.
Eccentricity, 83-5.
Educated, a well-educated girl, 231.
Education--
Aims in, 88, 89, 159, 230-1.
Board of, 80-1, 95, 119, 120, 121.
and character, 21, 231.
Demands of girls', 77.
A "finished," 230-1.
Higher Education of women, 214-28.
Home education, 77, 96, 97, 155.
Intermediate, 87,116.
Intellectual and practical, contrasted, 91.
Last years of, 213.
and lesson books, 80.
Life the test of, 230.
and material requirements of life, 86.
Middle class, and practical work, 81.
Mistakes in English, 119-21.
the opportunity of the teacher, 229,
Practical, 81, 91; practical aspect of, 122.
Problems in, 76 _et seq_.
Religious, 1-20.
and religious orders, 58-9.
State control in, 217.
System of 1870, 34, 120.
"Ugly stage" in, 230.
of women, changes in, 215.
of young children, 78-9, 96-7.
Educational advantages of personal work, 88.
Educational controversies, 1, 99, 116, 118, 151, 218.
--experiments in America, 34.
--pressure levels original thought, 184.
Educators, qualities in great, 99; fundamental principles of, 99, 156.
--of early childhood, types of, 31-2.
Elementary schools, 97.
Elizabeth, the two Saints, 224.
Emerson on manners, 198.
Encouragement, need of, 50.
English characteristics, 180, 137, 216-7.
--language, 128, 150; study of, 127-49; mathod in study, 131;
characteristics of style, 129-30; American influences on, 127-8;
traces of Elizabethan, in America, 128; new words in, 129; children's
English, 129-31. _And see_ Composition, Conversation, Literature,
Reading.
--martyrs, 172.
--portraits in Berlin, 129-30.
Essay writing, 138-42.
Ethics, 68, 70, 71, 73.
European history, 165, 166.
Eustoohium, St., 224.
Examination programme, a professional danger, 61.
Example, power of, 38, 46.
Excitement, evil of, 100, 231.
_Exempt_ persons, 86.
Faber, Father, on hell and heaven, 8, 233-7.
Fairness, children look for, 56.
Faith, and art, 189-90, 194.
--Catholic, things which come with, 39.
--child's soul hungry for, 200.
--children as confessors of, 10.
--dangers to, 11-14, 178, 240.
--difficulties and doubts as to, 14-15.
--mysteries in, 2, 15.
--philosophy, a help and support to, 61, 72.
--the Propagation of the, 228.
--responsibility with regard to, 16-17.
--right thoughts of, 10.
--thoughts of, inspiring life, 6, 98, 104.
Family life, Catholic, 39, 93.
Fathers and mothers, symbols of God's love, 3.
Faults contrary to spirit of childhood, 50.
Feltre, Vittorino da, 99.
Fighting instinct in child, 109.
First aid, 89.
Fitch, Sir J., "Lessons on Teaching," cited 169.
Fitness, sense of, 19.
Flowers and children, 109, 128, 125-6.
Four last things, right thoughts of, 7-8.
France, literature in, 161.
Francis of Sales, St., cited, 12,17, 26; on care of the Church, 44;
works of, 162 _n_., 242.
Frauenbund, 219.
Freemason, Jewish, in Rome, 11.
French: art, 187; language, study of, 163, 150, 169-60; litarature
160-1; mind, bent of, 160; Revolution, 202.
Friend, the influence of a, 42.
Friendship and character forming, 42, 43.
Friendships, as indications of character, 86; a safeguard against
morbid, 51; with the saints, 11.
Gairdner's "Lollardy and the Reformation" cited, 179.
Games, value of organized, 78, 107-8, 110.
Gardens for children, 125.
--in a new country, 126.
Genesis, Book of, 115.
Geography, 122.
German, language, study of, 153-4, 169-60.
--musical audience, 193.
Girl students at universities, 217-8, 226.
Girls' and higher moral education, 226-7.
--answers, irrelevancy in, 74.
--views of life at age of 18, 214; mental outlook at 16, 141.
--work, characteristics of, 218.
Girton, 218.
"Giving way," 85.
God, child's soul near to, 126.
--duty to, 1, 218, 241.
--Fatherhood of, 3, 6.
--on conveying right thought of, to children, 1-8.
--truths concerning existence of, 72.
God's care for us, 44.
--priest, Art, 182.
Golliwogg, the, 105-6.
Gothic architecture, 189.
Governess, a modern, 77.
Grammar, 67.
Gramophone in language teaching, 156.
Greek history, 169.
--tragedies, 184.
Gregory XVI and De Bonald, 73.
Grown-up life, on anticipated instruction in, 94.
Habit of work, 40, 98.
Habits, 21, 22.
Handicrafts, teaching of, 81.
"Handling " in training in manners, 200-2.
Handy member of family, the, 83.
Hearing of lessons, 101.
Hedley, Bp., quoted, 43.
Hell and heaven, 8, 238-7.
Hidden lives, 227-8.
Higher education of women, 214-8; atmosphere for, non-existent 221, 226;
and Catholic influence, 225; false aims in, 226; and realities of
life, 226.
--life, the, 228.
Historical teaching to Catholics, 176.
History, 164; position in curriculum, 166-7; value in education, 181.
--European, centres round the Church, 165-7.
--study, and the examination syllabus, 166, 168.
--teaching: and periods in development of children, 170-6; aims in
teaching, 172; method, 102, 167-9, 180-1; concentric method, 167;
truth in teaching, 178; requirements in the teacher, 176-9.
--text-books, defects of, 168.
Hockey, 110.
Holy family, the, 98.
--Roman Empire, 165.
Home education, 77, 96, 97, 155.
--happiness dependent on manners, 208.
Hooliganism, 199-200.
Imagination, 189-40.
Impressionism in conduct, 70.
Independence, 40, 92, 207, 232.
Influence. _See_ Example.
Insincerity, 47-8; in teaching, 14,178.
Inspectors on teaching by nuns, 59.
Investitures, struggle concerning, 166.
Irish Intermediate education, 87, 116.
Isabella the Catholic, 224.
Italian humanism, 25.
--language, study of, 153, 159.
--question, 166.
Jansenism, spirit of, 4.
Jesus Christ, right views of, 8-9.
Joan of Arc, Blessed, 223.
Johnson, Lionel, quoted, xiii, 229.
Judgment, right thoughts of, 7-8.
Keble, J., quoted, 1.
Kingdom of woman, 224.
Knighthood, training for, 202-3
Knowledge: at first hand, 123; before action, 31; love of, and influence
of teacher, 99-100.
Laboratory science, 120-1.
Language. _See_ English.
Languages, modern, place and value in education, 150-1,156-8; social and
commercial values of, 157-8; evil of superficial knowledge of, 158;
attitude towards study of, 153, 154; choice of, 159-61;
pronunciation, 154; methods in study, 155-7; self-instruction
courses, 156; translation, 161-3. Latin, 161-3; grammar, 82.
--races, temperaments among, 27. Learning by heart, 135.
--of lessons, 100-2.
Leo XIII, 17, 63, 74.
Lesson books and education, 80, 81, 119.
Lessons and play, 83,95-6,100.
--from history, 176.
--hearing of, 102; learning of, 100-2.
Letter-writing, 138-9.
Lir, children of, 170.
Literature, 142-6; wealth of children's books, 144-5.
Logic, 67, 68-9, 73; has no place in English religious system, 24.
Lowell, J. Russell, quoted, 150.
Loyalty and patriotism, 170.
Mackey, Canon, cited, 162.
"Mangnall's Questions," 215.
Mannerisms in teachers, 54-6.
Manners, 198-203, 210, 213; codes of, 205-6; derivation of word, 202;
acquiring of, wearisome, 204-5, 210; neglect of, 205-6; effect of
neglect to teach, 199-200; fundamentals of, 208-4; high and low
watermarks in, 208-9; standard of, 203, 212; training in, 204-5,
207-9; example not enough, 210; personal element in training in, 212;
mistakes in training in, 208; truthfulness in, 211-2.
Manners and--
Class of life, 211; home ties, 207-8; religion, 200-2, 205-6, 211;
service, 211, 213; the life of to-day, 207.
Manual work, value of, in education, 82-3, 85, 86; a corrective to
eccentricity, 83; domestic occupations, 85-93.
Mathematics, 114, 116-8, 121.
Matilda of Tuscany, 223.
Mechanical toys, 106-7.
Melancholic temperament, the, 26, 28.
Mercier, Cardinal, quoted, 69, 71, 72.
Metaphysics, 68.
Middle-class education, 81.
Mind, quiet of, 221, 231-2; habits of mind in children, 125; development
of, 140-1, 169-73.
Minds: the best of, in women, 231-2; 5; classes of, 61-6.
Modernism, 13.
Montalembert, quoted, 88.
More, Blessed Thomas, 26, 99.
_Mouvement Feministe_, 219.
Music, place of, in education, 191-4; aims of study in, 193;
intellectual aspect of, 192.
Myths, value in teaching history, 170.
Nagging, in teaching manners, 204.
Natural Science, 67, 114-6, 118-22.
--Theology, 68, 72-3.
Nature Study, 114, 122-6; aims of, 122; books, 123-4.
Neoker de Saussure, Mme., quoted, 47-8, 54.
Needlework, 87-9, 121.
Nervs fatigue, 84.
"Nerves," women subject to, 70.
Newman, Cardinal, quoted, 112, 164.
Newnham College, 218.
Nightingale, Florence, 219.
Non-Catholic parents, and schools held by Religious, 59.
--schools, 151, 166.
Nonconformist type of character, 23-6.
Nonentities, good, 38-40.
North of England Ladies' "Council of Education," 218.
Nuremberg, Pirkheimer family of, 222.
Nurse, the English and the Irish, 31-2.
Nursery shrine, the, 105, 106.
Nursing, 89, 218-9.
Obedience, training in, 43.
Observation of children, 35.
--training in, 81, 119-26.
Oral composition, 138; oral lessons, 74, 180.
Organization and development, 80, 87.
Our Lady, right thoughts of, 8-10.
Oxford and Cambridge Degrees, 220.
--girl students at, 218.
Painting and drawing, 191-6.
Parents: and teaching about God, 3; and teaching of manners, 208.
Pasteur, 115.
Pater, Walter, cited, 130.
Patience, value of, 40, 212; mental and moral, in women, 163.
Patriotism, 39, 170-1.
Paula, St., 224.
Peasantry, Catholic, simplicity of manners in, 211.
Penance, Sacrament of, 29.
People of great promise, 231.
Personal work, educational advantages of, 88.
Piety, childishness in, 10.
Philosophy, 60-75; method of study in, 66-74; relation to revealed
truth, 73.
Phonetics, 155.
Physical exercise, 82.
Pico de Mirandola, 26.
Pirkheimer family of Nuremberg, 222.
Piscopia, Lucretia, 222.
Pius VII, 177.
Pius X, life of labour of, 99.
Plants, care of, for chilflren, 126.
Play, 104-5, 111, 112; and character, 86, 105, 107; of the nursery,
105-6; and organized games, 107-8, 110; and solitude, 108-10; toys
and playthings, 107; hoops, 110.
Poetry, 102; place of, 192; for children's recitation, 186.
Popes, the: in history, 177, 178, 179; of Renaissance, 26; temporal
power of, 165; life of labour of, 98-9.
Popularity in matters of taste, 188-4.
Portraits, criticism of English, in Berlin, 129-30.
Pose, temptation to, 41; of being erratic, 70.
Practical education, 81.
Pressure in education, 97, 116-7.
Prize distribution, system of, 103-4.
Professional dangers in teaching, 61-7.
Pronunciation and accent, 154.
Proportion in studies, 191.
Protestant Reformation, effect on manners, 201.
--school, Catholic child in, 24.
Protestantism, 25; and French Revolution, 202.
Psychology, 68, 70-1, 73.
Pugin's "Book of Contrasts," cited, 189.
Punishment, 99.
"Quack" methods in learning languages, 155.
Queen Victoria, 153, 198.
Queen's College, London, opening of, 216.
Querdeo, Y Le, quoted, 21.
Querulous tone, in the nursery, 53.
Question and answer lessons, 75, 180.
Questioning, manner of, 102; effect of too many questions, 36.
Quiet of mind, 221, 231-2.
Reading: Cardinal Archbishop of Westminster on, 147, 238-43; and
character, 36; for girls, 146, 148; without commentary, 145; value
of, in education, 182-42.
--aloud, 134, 136, 146; the best introduction to literature, 143.
Realities of life, 81, 87 _et seq_., 226.
Recitation, 134-6; gesture in, 136.
Recreation. _See_ Play.
Reformation, the Protestant, 201.
Religion, the teaching of, 1-20; aims in, 11, 17-18; periods in, 8.
Religious houses, foundresses of, 224; and manual labour, 98.
--minds, difficulties of, 63.
--orders, development of, 165.
--teaching: qualifications for, 4; and manners, 201.
Renaissance, the, 25; Popes of the, 26.
Rewards, 99, 103, 104.
Reynolds, Sir Joshua, cited, 130.
Roman Catholics, disabilities of, 112-3.
--history, 169.
Rossettl, D. G., quoted, 182.
Sacraments, the, as modifying temperamant, 29.
Sacred books, jewels of prayer in, 15.
Saints, devotions to the, 10-11.
Savonarola, 26. Schiller, quoted, 214. Scholastic philosophy, 74.
School: and home education, contrasted, 77-8; and preparation for life,
76, 80, 91 _et seq_,; organization and individual development, 80.
--education, drawbacks to, 78-9.
--life, impressiveness of, 76-7.
Sohurman, Clara von, 222.
Science, experimental, 120-2, 151; misuse of the term, 118-9.
Scolding, 43, 60.
Scottish schoolmasters, old race of, 97-8.
Scriptural knowledge examinations, 16.
Scripture, devotional study of, 15.
Self-consciousness in children, 35.
Self-devotion, 31, 219, 224, 228.
Self-help, 89-90.
Selfishness, 84,199-200.
Servant question, 91.
Servants, manners in the best, 211.
Shrines, nursery, 105, 106.
Sidney, Sir Philip, 127.
Silliness, driven out by manual work, 86.
Simple life, the, 40, 92; for children, 100.
Sin and evil, right thoughts of, 6-7.
Sincerity, 41, 47-9.
Sodalities in Catholic schools, 78.
Solitude, value of, to children, 108-9.
South African War, reaction in education since, 119-20.
Spanish, study of, 154, 159.
Spiritualism, 13.
Sporting instinct in children, 42.
Stagnation of mind, 231.
Story-telling, 170; in teaching history, 180-1.
Strength, Catholic secrets of, 99.
Study, aids to, 103.
Suffrage movement, women's, 219.
Taste, 182, 196-7; and character, 182-4; independent, 184; self-taught,
184, 185; trained, 185.
"Teacher Study," from child's point of view, 58.
Teacher's manners, 54-6.
Teachers, a large measure of freedom for, 34,
Teaching, a great stewardship, 3-4, 80; reality in, 122; qualifications
in religious, 4.
--orders of Eeligious, 58-9.
"Teddy Bears," 105, 106.
Temperament, 21-9; difficulties of, 32; division and classification of,
23, 26-9; in religion, 28-5.
Tennyson, quoted, 216.
Teutons, types of character among, 97.
Text-books, 180.
Theatres and children, 184.
Theology: not for girls, 18; parallel with a great Basilica, 19-20;
Natural, 72.
Theresa, Saint, 224.
Thompson, Francis, quoted, 95, 127.
Time, value of, 40.
Townsman, the, in the country, 124-5.
Toys, 107.
Translation from foreign languages, 161-3.
Transvaal, a garden party in the, 126.
Truthfulness, 47, 211.
Ullathorne, Archbishop, quoted, 34.
Ulysses, the wanderings of, 170.
University life for girls, 217-8, 226.
--locals, 87, 168.
Urquhart, D., quoted, 208. Utilitarians in social life, 186.
Victoria, Queen, 153,198.
Vigilance, 42.
Vitality in teacher, 49.
Vocabulary of children, 132.
Vocation, choice of a, 141.
Voice, influence of tone of, 63; cadences in, 68-4; production, 184-0.
Vulgarity, 211.
Wassmann, Catholic scientist, 116.
Ways of learning lessons, 101-2.
Westminster, Cardinal Archbishop of, on reading, 147, 188-48.
Will of a woman, strength of, 282.
Wisdom, the beginning of, 19.
Wollstonecraft, Mary, cited, 216. Woman, the kingdom of, 224; the
mission of, 288.
Women, higher education of, 214-28; changes In education of, 316.
--and manners, 203.
--direction of influence of, 224.
--mental characteristics of the best, 232.
--tendency of, to impressionism in conduct, 70.
--the really great, 223; conspicuous in learning, 222; conspicuous in
religion, 224.
Women's suffrage movement, 219.
Wordsworth, quoted, 32, 114, 135. Work, habit of, 40, 98.
Young ladies, education for, 215.
Aberdeen: The University Press