SELF-EDUCATION.
Views of Agesilaus, king of Sparta--of Solomon, king of Israel. Mistake
corrected. What the wisest and best parents cannot do. What, therefore,
remains to the daughter. Necessity of self-education. The work of
self-education the work of life--a never-ending progress upward to the
throne of God.
Woman, then, now so often miseducated, must be trained in the way she
should go. But let us consider a little more in detail what this
education or training of woman should be, and what it should accomplish.
When Agesilaus, king of Sparta, was asked what things he thought most
proper for boys to learn, he replied--"Those which they ought to
practise when they come to be men." Nor does this essentially differ
from the direction of Solomon, which has been quoted.
If females do, in effect, rule the world, they ought, as I have before
said, to be trained to sway the sceptre of moral rule in the right
manner. If they now stand in the same position, as regards the world
and the world's happiness, with that which boys were supposed to occupy
in the days of Agesilaus, and if this thing was correct in his opinion,
then it follows that a proper answer to the question, What things are
most proper for girls to learn? would be--Those which they ought to
practise when they come to be women.
But it will not be forgotten that the definition I have given of the
term education includes much more than merely direct efforts to teach.
Whatever affects the health or the progress of body, mind or soul, even
though it were that in which the individual is mostly passive, as in
sleep, is a part of our education.
There is one point in which the views of Agesilaus concerning
education, if not incorrect, are at least defective. He appears to
countenance an idea, still very prevalent, that children and youth are
not only in a state of preparation for the future, but a state of
preparation, _merely_.
They are to be taught what they ought to practise when they come to be
men, according to Agesilaus; but according to the views of one who was
wiser than he, they are to be trained in the way they should go. The
latter view comes nearer the truth of the case than the former. It
requires, or at least permits us, to train up the child to-day for the
enjoyments of to-day, as well as for those of to-morrow--a point which
the maxim of Agesilaus does not seem to include.
Young people are taught, almost universally--by example, if not by
precept--to consider merit, if not virtue and happiness, as belonging
exclusively to maturity. They are not enough assured that youth, though
a state of preparation and trial, is also a state of reward; and that
neither usefulness nor happiness is confined to place, age or
circumstances.
I wish to see the day arrive when the young--young women,
especially--will not look forward so much to a distant day and to
distant circumstances, for a theatre of action, and for the rewards of
action, as they are accustomed to do; for they thus deprive themselves
of a vast amount of happiness which is due them in the _present_,
without in the least enhancing the value or the pleasures of the future.
I wish to see them so educated that they will not only be what they
should be, when they come to adult age, but also what they should be
now. They have or should have a character to acquire _now_; a
reputation to secure and maintain _now_; and a sphere of personal
usefulness and happiness to occupy _now_.
It is true, indeed, that childhood and youth are more specially seasons
of preparation, and less specially seasons of reward, than maturer and
later life; but it is also equally true, that every stage of life, not
excepting its very evening, is little more than a preparation for a
still higher state, where reward will predominate in a degree which
will make all previous preparation seem to dwindle almost to nothing.
Existence, in short, is a state of progress, having, at every step, so
far as we know, its trials and rewards--the rewards always, however,
predominating, and the trials diminishing, in proportion as personal
holiness renders the latter unnecessary.
It will happen, unavoidably, that many young women to whom this little
volume may come, will have been trained up, to the time of casting
their eyes on these pages, in the old fashioned belief to which I have
alluded--viz., that they can neither _do_ nor _be_ much in the world,
except to submit passively to certain processes which have received the
name of education, till their arrival at a certain size or age. The
fault, reader--if such should be the case--is not chargeable, solely,
on your parents. They followed a custom which they found; they did not
make it. But however this may be, it is clear that your great object
should now be, to see what you can do for yourself.
Now, then, here you are, twelve, fourteen, perhaps sixteen years of
age. Your parents have brought you up according to the existing
customs, _for the future_. They have not sought to make you feel your
present responsibilities, your present power to do good, your present
capacity for communicating and securing happiness, so much as to make
you believe there are responsibilities, and powers, and capacities, and
rewards, to be yours when you come to be large enough and old enough to
appreciate or receive them.
But whatever your parents may have left undone in regard to the
formation of your character, it is yours to do. Need I urge the
necessity of the case? The present is an exceedingly important period
of your life; and what is to be done, must be done quickly. But what
your parents have hitherto left undone, they will be likely to continue
to leave undone. Unless you apply yourself, therefore--and that
immediately--to the finishing of a work, that, owing to the
circumstances in which they have been and still are placed, and the
views they have entertained, they have left unfinished, your education
is not likely to be, by any means, so perfect as it should be. You must
take it up, therefore, where they have left it; and do, for yourself,
what they have not done for you. In other words, you must engage, at
once, in the great work of self-education.
It may, indeed, be the case, that you are the child of parents who have
done their best, and who have done it intelligently. Blessed is the
young woman who has such parents, but thrice blessed are the parents
themselves, if, in the performance of their work, they have the
co-operation of the daughter. There must be self-education even where
there are the best of parents. In fact, the work of parental training
and that of self-education, should go on together; they cannot well be
separated. Parental effort will produce but half its legitimate
results, when not seconded by the efforts of infancy and childhood, and
especially of youth. The reasons for this are so obvious that they
hardly need to be repeated. No young woman can be constantly in the
company of her mother; no mother can constantly watch over her
daughter. In the best families there are hours of each day, when the
child of every age, especially of youthful age and capacity, must be
left to herself or to the influence of others. What, then, is to become
of her? Is she to yield to that current of the world which every where
sets downward?
You will say, perhaps, that she has good habit on her side, together
with the counsels of good and kind parents. If so, I say again, she is
highly favored. But what if it happen to be otherwise? What if the
parents happen not to be wise and discriminating, or seem unable to
find time, in the bustle of a busy world, to do that which they know it
were desirable to do? What then?
I repeat the sentiment, then: if you have the best of parents, you are
liable, at your age, to be thrown, day after day, into new and untried
circumstances--such as it were next to impossible for parents to
foresee. New feelings will arise unknown to yourself, and
undiscoverable by them. New passions will make their appearance--new
temptations will solicit--new trials will be allotted you, In spite of
the best parental efforts at education, there will still remain to you
a great work of _self_-effort.
To assist you in it, is the leading object of this little volume. It is
not a substitute for parental counsels. It is not a substitute for your
own reflections. If it prove not an aid to parents, in their task, and
if it encourage not the reflection and the self-efforts of the young,
it will not accomplish its object.
In the preceding chapter I have endeavored to give a general idea of
education, as I understand and use the term. In this I have shown that
no small part of the great work of education devolves, in the best
circumstances--and much more in circumstances which are
unfavorable--upon the daughter. I have shown that her whole life is a
state of preparation, indeed--but also, in some measure, a state of
reward.
You perceive your own character and happiness, for time and for
eternity, to be placed, in no small degree and measure, in your own
hands--the efforts of parents, friends and teachers to the contrary
notwithstanding. You perceive the formation of that character, by the
combined efforts of your parents and others and yourself, to constitute
the work of your education. You perceive yourself capable--at least I
hope you do--of everlasting progress; of approaching the great source
of Light, and Truth, and Knowledge, and Excellence, forever and ever,
though without the possibility of attaining it. You perceive that,
though allied on the one side to the dust you tread on, you are allied
on the other side to heaven; that though connected by ties of
consanguinity to the worm you are also connected, or may be, with
angels and archangels, and cherubim and seraphim, in the glorious work
of unceasing progress upward toward the throne of God. Will you not,
then, hail with joy, every effort of every being who would assist your
spirit in its upward flight?
To educate yourself--to make progress--to ascend toward the Eternal
Throne,--you must know yourself--the laws within and without you--your
relations, by means of those laws, to other things and other
beings--your powers, your capacities, your prerogatives. You must,
moreover, know how to govern yourself in accordance with your knowledge.