Aims and Aids for Girls and Young Women Part 4

Employment a Duty--Powers Developed by Labor--All Females are not Women--Dependence usually Ign.o.ble--Adversity gives Strength--Girls should have Trades--Self-reliance necessary to Women--Do Something and Be Something--Riches no Excuse for Idleness--Employment gives Activity and Strength--Labor considered Vulgar--Life is given for Employment--Woman was Made for Usefulness.

I take it that men and women were made for business, for activity, for employment. Activity is the life of us all. To do and to bear is the duty of life. We know that Employment makes the man in a very great measure. A man with no Employment, nothing to do, is scarcely a man. The secret of making men is to put them to work, and keep them at it. It is not study, not instruction, not careful moral training, not good parents, nor good society that makes men. These are means; but back of these lies the grand molding influence of men's life. It is Employment.

A man's business does more to make him than every thing else. It hardens his muscles, strengthens his body, quickens his blood, sharpens his mind, corrects his judgment, wakes up his inventive genius, puts his wits to work, starts him on the race of life, arouses his ambition, makes him feel that he is a man and must fill a man's shoes, do a man's work, bear a man's part in life, and show himself a man in that part. No man feels himself a man who is not doing a man's business. A man without Employment is not a man. He does not prove by his works that he is a man. He can not act a man's part. A hundred and fifty pounds of bone and muscle is not a man. A good cranium full of brains is not a man. The bone and muscle and brain must know how to act a man's part, do a man's work, think a man's thoughts, mark out a man's path, and bear a man's weight of character and duty before they const.i.tute a man. A man is a body and soul in action. A statue if well dressed may _appear_ to be a man; so may a human being. But to _be_ a man and _appear_ to be are two very different things. Human beings _grow_; men are _made_. The being that grows to the stature of a man is not a man till he is made one. The grand instrumentality of man-making is Employment. The world has long since learned that men can not be made without Employment. Hence it sets its boys to work--gives them trades, callings, professions--puts the instruments of man-making into their hands and tells them to work out their manhood. And the most of them do it somehow; not always very well.

The men who fail to make themselves a respectable manhood are the boys who are put to no business, the young men who have nothing to do, the male beings that have no Employment. We have them about us--walking nuisances--pestilential gas-bags--fetid air-bubbles, who burst and are gone. Our men of wealth and character, of worth and power, have been early bound to some useful Employment. Many of them were unfortunate orphan boys, whom want compelled to work for bread--the children of penury and lowly birth. In their early boyhood they buckled on the armor of labor, took upon their little shoulders heavy burdens, a.s.sumed responsibilities, met fierce circ.u.mstances, contended with sharp opposition, chose the ruggedest paths of Employment because they yielded the best remuneration, and braved the storms of toil till they won great victories for themselves and stood before the world in the beauty and majesty of n.o.ble manhood. This is the way men are made. There is no other way. Their powers are developed in the field of Employment.

Men are not born; they are made. Genius, worth, power of mind are more made than born. Genius born may grovel in the dust; genius made will mount to the skies. Our great and good men that stand along the paths of history bright and shining lights are witnesses of these truths. They stand there as everlasting pleaders for Employment. Now what is true of men in this respect is equally true of women. If Employment is the instrumentality in making men, it is equally so in making women. A human female is not a woman till she makes herself so. There is something n.o.ble, glorious, in a woman. She is the impersonation of spiritual beauty. But all females are not women. There are scores of them who are only female humanities; and scores more who are only _ladies_. A lady and a woman are two very different things. One is made at the hands of fashion; the other is the handiwork of G.o.d through the instrumentality of useful Employment. A lady is a parlor ornament, a walking show-gallery, a mistress of tongue-tied etiquette. A woman is a consecrated intelligence--a love baptized--a hand employed in the work of good. To be a woman requires exertion and prudence. Women are not born; neither do they grow up of themselves; they are made. Their virtues blossom in the garden of industry. Their fruits ripen on the boughs of toil. Their treasures grow on the tree of labor. A woman with nothing to do can not develop a truthful womanhood. A woman with no Employment for her hands or mind can be only the shadow of a woman. What is n.o.ble in her will doff its n.o.bility. What is strong will become weak, and she will soon be an imbecile dependent on some one else.

A dependent life is an ign.o.ble one, unless compelled by misfortune; just as ign.o.ble in woman as in man. No woman of health and sound mind should allow herself to be or feel dependent on any body for her living. The sick are always dependent, though they have wealth at their command. But the well should never be dependent. To eat and wear the fruits of another's labor, tends to degradation. To feel that one is shining in borrowed plumes and eating the bread of dependence, is degrading to a n.o.ble mind. A n.o.ble mind will not willingly do it. The want of Employment, and the dependence of many women, have ruined their characters and made them little else than nuisances to their fellow-men.

Thousands of women have no Employment, and live through life in a state of abject dependence. What are they, what can they be, under such circ.u.mstances? It requires Employment to develop men, why should not it to develop women? Dependent men are ninnies, why should not dependent women be? Where is the difference between the male and female mind, that one should be expected to be n.o.ble and magnanimous under circ.u.mstances which would be ruinous to the other? We know that a young man thrown upon his own resources is more likely to be a great, good man than when cradled upon the lap of luxury or fortune. Why is it? Simply because he seeks Employment and depends upon himself for what he is to be and do.

He leans not on another, and hence grows strong by standing alone. Plant an acorn in the crevice of a barren rock, and it will strike down its roots and send them out in search of fastening places till it will surround the rock with a net of clinging fibers; and as the winds grow fiercer and the storms howl wilder, the oak will strike deeper and wider its anchoring roots. It will brace itself to meet the emergencies of its life. It will nerve its energies to stand its ground. It will gather vigor from every storm, resolution from every wind, strength from every defiant bolt from heaven.

So it is with man. Place him on his feet in a hard place, where the suns of life strike hotly upon him, and the storms blow fiercely, where he must stand by his own strength or fall, and he will grow into strength by the very pressure of adverse circ.u.mstances. Every blow of his own will give it strength; every effort of his mind will give it vigor; every trial of his character will knit firmer its binding fibers. This is equally true of woman. Her character is formed and her power developed in a similar way. A woman can no more be a true woman than a man can be a true man without Employment and self-reliance. I would have every boy and girl in the whole country taught to make their own living at some useful Employment; to mark out for themselves a sphere of action and then fill that sphere; to be useful in some honorable pursuit. I would not put the boys to trades and professions to make them great and good, and fold up the girls' hands and lay them away in the drawer or shut them up in the parlor. I would not make the boys self-reliant and vigorous by generous Employment, and the girls weak, puny, and dependent by idleness or folly. I would not give the boys opportunities to develop their powers and become n.o.ble men, and deprive the girls of all these glorious privileges. I would not open a thousand avenues to distinction, wealth, and worth to the boys and comparatively none to the girls. I would not send the boys out into the field of life bravely to earn their own living, and grow strong in doing it, and the girls out to beg their living of the boys, and grow weak and worthless in their dependent beggary. I like the girls too well to have them thus mistreated. I would give them just as good a chance as the boys have. They should not be degraded with half-pay, and only two or three ways to get a living, just because they were made to be women. They should not be shut out from a thousand avenues of distinction and usefulness, for they are richly endowed, just because they are made to be women. They should not be made to feel that it is degrading to be a woman, to feel, as a man expressed it to me the other day, that "women are such good-for-nothing creatures." I love n.o.ble, "strong-minded," and strong-hearted women. I wish we had more of them. I know of no way to make them but to give our girls more active Employment. Every girl should have a trade, a business, a profession, or some honorable and useful way of gaining a livelihood--some Employment in which her powers of body and mind may be amply developed. If she has not, she will be dependent upon somebody, and her dependence will degrade her; and her want of Employment will keep her a half-developed specimen of humanity.

If I had half-a-dozen boys, and should let them grow up in play around my house and on the streets, in visiting, gossiping, dressing, riding, dancing, asking nothing of them only to bring me my slippers, or some occasional act of kindness now and then, my neighbors would all cry out against me, declaring that I was spoiling my boys. They would denounce my course as absolute unkindness to the boys; would declare that they never would be any thing with such a miserable training. And yet my neighbors treat their girls in just this way. Now if it will spoil the boys, why will it not spoil the girls? If it is unkindness to the boys, why is it not unkindness to the girls? If boys can not be any thing with such a training, how can the girls be?

If the present generation of boys should be reared just as we are rearing our girls, what a puny race of men we should have with which to commence the next century! Men complain that women are such weak, good-for-nothing creatures that they are only fit to be wives and mothers. Now it seems to me that no woman is fit to be a wife and mother until she is a strong, self-reliant woman, both bodily and mentally. I take it that the more vigorous a woman's body and mind are, the better she is qualified to fulfill the duties of wife and mother.

I take it that the more self-reliant and independent a woman is, the better she is qualified to be a helpmate for her husband, and a wise and judicious counselor for her children. I take it that dignity of character, power of action, resolute will, commanding judgment, steady temper of mind, strong inward resources, are as essential in a good wife and mother as in a good husband and father. In a word, I take it that all that is n.o.ble, dignified, useful, and beautiful in character and life, is as essential in women as in men. If so, then why not give woman opportunities such as are necessary to develop her powers and form her character? Those opportunities can not be given without Employment. We can not make men without Employment; how can we expect to make women?

How can a woman who has no aim in life, who lives to no purpose, who has nothing to accomplish, whose hands are idle, whose mind has nothing on which to fix its energies--who, in a word, spends a listless, trifling life--how can such a woman possess weight of character, force of mind, or mental worth? When G.o.d calls for her stewardship, how can she answer with any honor to herself? When she comes to see her soul disrobed of mortality, how naked and undeveloped it will look!

It appears to me that every young woman should aim to be something and do something. Her powers of mind and body should be applied to a good end. Her hands should be set to some useful employment and made skillful in it. It matters not so much what it is, as how she perseveres in it.

Great men are made in all trades and professions. So may great women be.

Woman may rightfully employ her powers wherever she may do it most successfully to herself and her fellows. If our young women feel that they can sell tape and pins, set type or make shoes, keep books or manage a telegraph office; if they can keep a bakery or a dry-goods store, direct a Daguerreian gallery, or do any thing else that is right and proper to be done, let them not hesitate to do it. Let them accomplish themselves in the art or business that to them seems most agreeable, and set up for themselves. They will be a thousand times more happy and useful than in leading listless and thriftless lives. The kind of Employment is not a matter of so much importance as the fact of being employed. Our boys choose their occupations; so should our girls. But they should always choose to do something that is useful. Our homes are full of necessary and useful employments. Our girls should engage in them with zeal.

No matter if they are rich. They need Employment just as much. A rich young man is not excused from business--from acting n.o.bly his part in life, and doing something worthy of a man. And if he excuses himself he will only be despised by the community in which he lives. We all understand that a young man has got a part to act in useful life, whether he is rich or poor. Why should it not be so with a young woman?

Why should we excuse her on account of her riches? Why should she excuse herself? Idleness is the ruin of her body and mind; Employment will give both activity and strength. She will be wiser, better, happier by being employed in something that will benefit herself and the world. We have a strange theory about our young women that are well to do in the world.

We think that they must be great babies, and be fed, and clothed, and housed, and posted about in carriages, waited upon and petted as though they were made for nothing else. It is horridly vulgar for such young women to work. It would be a violation of propriety for them to be useful. They would lose caste if they should engage in any useful employment. So they must be useless appendages, hung about the body of humanity to torment themselves and as many others as they can. What a torment it must be to them to lead such aimless lives, studying all the while for some new way to kill time! How many women there are over whose heads time drags heavily! They have nothing to do. The dull round of society is irksome. They have stood at the toilet till every thing there is fatiguing. They have talked over and over their little round of fashionable nonsense. They are weary of their monotonous, inactive, inglorious life. Thousands are the women in easy circ.u.mstances who feel thus. They would be glad to lift up their hands and do something, but the chains of custom and fashion are upon them. A false social position has made them timid and fearful. I know that many n.o.ble women are weary of such a life. They are tired of being dolls. They would be glad to be women and fill the places of useful, energetic, resolute women.

The position of dependence in which society places its wealthy and easy circ.u.mstanced women is directly calculated to destroy their self-reliance and force of character. They are attended by servants wherever they go, who do what they ought to do, and often think what they ought to think. The woman who always asks her servant to do what she may do herself, soon becomes dependent upon and loses a good portion of herself in her servant. If my servant eats my dinner for me, he gets the benefit and I lose it. If my servant takes my morning bath from me, he gets the benefit and I lose it. If he takes my morning walk for me, he receives what I lose. So if he takes my Employment, does what I may and ought to do myself for my own good, he receives the benefit while I lose it. Thus it is that this system of servitude in all its forms tends to degrade the party to whom the service is done. To have done for us what it is best we should do ourselves always injures us. If we have duties to perform, and hire or command another to perform them, we rob ourselves of one of the richest blessings that can come to a mortal being--the consciousness of having performed a duty and the improvement gained by its performance. Thousands of women in our country are greatly injured by the presence of their servants. Servants do for them what they ought to do for themselves. They acquire the habit of dependence, and it soon degenerates them into petty tyrants. If I had but two lessons to impress upon the young women of my generation, the first should be that a useful Employment is the primary means of developing a true womanhood.

I know there is an antipathy to labor among a large cla.s.s of women; I know that women as well as men seek to avoid care and responsibility; I know that useful Employments are looked upon as hard necessities, to be avoided if possible. But still I know that Employment--daily, constant, responsible Employment--is the stepping-stone to mental and moral worth, to usefulness and happiness. I do not contend for degrading toil, but for honorable, mind-developing, soul-redeeming, heart-adorning Employment. Both men and women are made better by useful Employment.

Life is given for Employment; our powers are made for activity. If G.o.d had intended that any of us should be idle, he would have built houses, made clothes, cooked victuals, formed characters, acc.u.mulated knowledge, and had every thing that we need both for mind and body ready made at our hands. But not so. He has made all that is grand in life, that is glorious in thought, depend upon our own exertions. This is as true of women as of men. Then the idler is a leech on himself--his own despoiler. An idle woman is as base a thing as an idle man. She was made for usefulness. A drone in any hive is a base bee--a nuisance, a leech, a moth.

I know young women have refined ideas of delicacy; sometimes imagine it is vulgar to be useful; that delicate hands are evidences of ladyship.

They ought to know that a delicate hand is an evidence of a shallow brain; that a soft hand is an evidence of a soft head. Ladyship and womanhood are two things. A soft hand and a faint heart may make one, but not the other. Womanhood is put on by industry in the pursuit of good. It is made in the field of n.o.ble Employment.

I seek to elevate woman. I look to her elevation as the elevation of the race. I see in her powers capable of great actions and a sublime life; but I see no way in which those powers can be developed and that life lived but in active and useful Employment. Woman ought to stand by man's side in all that is great and good in thought and action. The history of every country should have as much to record of woman as of man; but this can never be until woman's field of Employment is extended. She must go out and work. She must do her own business, execute her own intentions, act n.o.bly her part in life wherever she can be the best rewarded for her industry and judgment. I would not make woman unwomanly, but would crown her with all the grace and dignity of true female worth. I look to useful Employment as the best and only means of securing this end.

Idleness will not make any woman womanly. Ignorance of business and the world will not. In the pursuit of their own elevation let them learn how to be true to themselves and their duties, and we shall soon have a generation of women such as the world has never seen--of strong, brave, accomplished, and useful women whom history will record as the benefactors of their race.

Lecture Nine.

HOME.

Maternal Love--Ideas of Future Home Universal--Heaven's Home Perfected--Home the Garden of Virtue--Home Influence Permanent--Home is Woman's World--Place does not const.i.tute Home--Our Homes will be like us--Home a Sensitive Place--Home Habits Second Nature.

My theme is _Home_. If my essay could be as good as my subject it would be worthy of devoutest attention. I believe that there are three things of universal interest among men--_Mother_, _Home_, _and Heaven_. In all ages and countries mother has been a sacred word. It has laid on the heart of childhood like a dew-drop on the rose, sweetening and refreshing it. A man loves to think of his mother; of her watchful care, her tender vigils, her holy charity, her forgiving goodness, her matchless and marvelous love.

What a great refreshing fountain of life is a mother's love! We all turn to it as the heart's common resting-place. We love to think of our mothers. They loved us with such a deep devotion; did, and sacrificed, and suffered so much for us; were so unselfish and ready to forgive, so vividly alive to our interests, and felt their beings so intertwined with ours that we feel that we must love them. It is the last and lowest ingrat.i.tude of a human heart not to love its mother. G.o.d made the mother. Such love is Heaven's work. Not in angels' hearts beats a sweeter, deeper, richer feeling. Mother is another name for consecrated love. Not all the theologians in the world could convince me that the natural mother-heart is not holy. I have seen too deeply into my own mother's soul; I have felt too much of the fire of her deathless love; I have witnessed too many evidences of its immaculate purity to believe it inherently depraved. I have always felt that it was a slander against our own mother to believe the mother-heart naturally corrupt. Yes, all the mother is holy. G.o.d loves the mother for what she is. She is a reflection of himself. The gates of his everlasting Home will never close against a mother. Though she may be wicked in other respects, in her maternal heart lives a germ of the tree of life which can never wholly die. What love sometimes beams in a wicked mother's heart! All mothers are alike. The wise and the foolish, the idiotic and philosophic, the rich and poor, the cultivated and barbaric, are all the same in love; the same beautiful, tender, forgiving spirit of devoted affection dwells in all. Oh, see the mother as she gazes fondly upon her child; as she feeds him from her breast; as she watches by his sick couch; as she counsels him to virtue and goodness; as she weeps over his waywardness and toils for his happiness!

All the arching glory of the moral world bows in reverence before the mother's love. This is the radiant center, the focus of human affection. And this is the central sun of _Home_! Home has no permanent force, no abiding stability without a mother's love. Take mother out of Home, and the Home is gone. She is the regulator, the main-spring, the center around which all else revolves. How rich is every Home that has in it a true mother! If there were no other attraction in this sacred spot, no other charm, the mother's presence would make it dear and glorious. While a mother lives, Home will be a blessed place. Then _heaven_ is another word of universal use and power. In every human soul there lies an idea of heaven; dim and shadowy sometimes, bright and glorious at others; but yet everywhere present. The Arab wanderers, the wild men of the forest, the jabbering Ajetas, the South Sea Islanders, the wall-girt Chinamen, the sable Ethiopians, the cultured Christians, all cherish the thought of heaven--another home, a final resting-place from all that wearies or troubles. It seems as though G.o.d in goodness had implanted this thought in all creatures' minds as the germ of eternal life, to cheer and support them in the shadowy hours of earth and time. Yes, the thought and hope of heaven is universal. Many men cherish ideas of h.e.l.l, the very opposite of heaven; but this does not interfere with their own hope of heaven. All men hope for heaven for themselves. h.e.l.l is always for somebody else, if they are so unfortunate as to be tormented with so fearful and saddening a thought. And this thought of heaven, this universal impression of a better land, a spirit-bower, so comforting, so elevating, so inspiring, grows naturally out of our primary conceptions of Home. We all love Home--Home that is a Home--and this love enlarged by the imagination, pictured in perfection by the quick hand of Faith, consecrated by natural religion, is our idea of heaven. Heaven is Home perfected, the consummation of the heart's love of Home. In our ideas of heaven we gather our loved ones about us just as we do in our Homes. What would heaven be to us without our mother, our brothers and sisters, the dear home-companions of our hearts? It would not be heaven because it would not be Home. The heart could not rest there. It would fly away on the quick wings of its love to the dear absent ones. A heaven half filled would not be a heaven. A heaven with broken families would be heaven with broken hearts.

Every heart would pine in sadness in the loss of some of its dear ones--some of its Home souls. Home-love is the germ of heaven-love. G.o.d plants in Homes the seeds that shall bear fruit in heaven. Thus we see that _Mother_, _Home_, and _Heaven_--these three words of such universal interest and power--are a.s.sociated and related words. They convey a blessed trinity of ideas meeting in one a.s.sociated glow of spiritual beauty. They belong together and can not be separated. They are parts of the same golden whole. Home, in all well-const.i.tuted minds, is always a.s.sociated with moral and social excellence. The higher men rise in the scale of being, the more important and interesting is Home. The Arab or forest man may care little for his Home, but, the Christian man of cultured heart and developed mind will love his Home, and generally love it in proportion to his moral worth. He knows it is the planting-ground of every seed of morality--the garden of virtue, and the nursery of religion. He knows that souls immortal are here trained for the skies; that private worth and public character are made in its sacred retreat. To love Home with a deep and abiding interest, with a view to its elevating influence, is to love truth and right, heaven and G.o.d. I envy not the soul that loves not Home. There is moral safety and force in this love. Many a man who is an ornament to his family and a blessing to the world would have gone to ruin had it not been for the love he bore his Home and its inmates. A weakness of the home-love is often the cause of moral ruin. Many a man of strong impulses and impetuous character has braved hardships, faced dangers, resisted temptations which would have been too powerful for him had it not been for his strong love of Home. A strong love of Home in any man's heart is a triple wall of bra.s.s around his moral nature--an impregnable bulwark against the a.s.saults of moral evil. No labor is too great for the strong lovers of Home to accomplish. See them on ocean's billowy bosom; on mountains of ice and snow; on fields of b.l.o.o.d.y strife; on burning deserts; in trackless forests; amid disease, danger, and death, braving every foe to life and peace, and all to fill their homes with comfort and joy. In every proper sense in which Home can be considered, it is a powerful stimulant to n.o.ble action and a high and pure morality. So valuable is the love of Home, that every man should cherish it as the apple of his eye. As he values his own moral worth, as he prizes his country, the peace and happiness of the world; yea, more: as he values the immortal interests of men, he should cherish and cultivate a strong and abiding love of Home.

I take it that it affects our whole lives; ay, that it runs over the grave, sweeps by death, and affects our future condition. Then is not the idea of Home important? Shall we look thoughtlessly upon these nurseries of immortal fruits? Shall we pollute and degrade the Homes in which we dwell? Shall we send out from them unholy influences to corrupt the world? These Home questions are the most important ones we can raise. Their decision is to affect us more than any decision by the supreme authority of our country. Not all the judges in the world ever decide questions half so important and pregnant with solemn results as those we are left to decide in our own Homes. Hence I would present the subject of Home to young women as one in which they are as deeply interested as they can be in any subject. It is expected that every young woman will preside over the destinies and interests of a Home. In some way her interests, through her whole earth-life, will be connected with Home. Woman's nature and tastes fit her in a peculiar manner to be the presiding genius of Home. However widely may be extended the rightful sphere of woman's operations, the ma.s.s of women will find employment and usefulness in the embossmment of their families.

Home will always be woman's world. She will be queen over its rich and far-stretching realms. In the studios of Home she will carve the statuary of her moral heroism, and picture the spiritual beauty of her faith and love. Home is her kingdom, and she will always reign over it.

Though she may go out to do great deeds of goodness in the world, though she may speak from forums, teach from college chairs, write books, fill offices of trust and profit, go on missions of truth, peace, and mercy among her fellows, she will still love best of all places the sequestered scene of Home. I would not, either by law, or custom, or public opinion, confine woman's powers to the routine of domestic duties. I would open the whole world to her, and tell her to find employment, usefulness, and happiness wherever she can; but in so doing I should feel that not a Home would be desolated; not a woman would become less a lover and blesser of Home. On the contrary, woman would love her Home all the more, and make it all the purer and n.o.bler. She would choose its sweet vocations, not from the stern dictation of society, but from her soul's choice. Every family must have a Home; and every Home must have a head, a heart, a guardian. Woman is n.o.bly fitted to fill this responsible post of honor and trust; but let her do it from choice. Do not compel her to do it. Woman does not like compulsion. It is not human to like compulsion. Give to woman the same freedom you do to man. Open the whole width of the field of life to her, and she will choose with avidity her own appropriate place. She has a strong sense of propriety and a good judgment in the choice of her sphere of activity.

Every young woman should early form in her mind an ideal of a _true Home_. It should not be the ideal of a _place_, but of the _character_ of Home. Place does not const.i.tute Home. Many a gilded palace and sea of luxury is not a Home. Many a flower-girt dwelling and splendid scansion lacks all the essentials of Home. A hovel is often more a Home than a palace. If the spirit of the congenial friendship link not the hearts of the inmates of a dwelling it is not a Home. If love reign not there; if charity spread not her downy mantle over all; if peace prevail not; if contentment be not a meek and merry dweller therein; if virtue rear not her beautiful children, and religion come not in her white robe of gentleness to lay her hand in benediction on every head, the Home is not complete. We are all in the habit of building for ourselves ideal homes.

But they are generally made up of outward things--a house, a garden, a carriage, and the ornaments and appendages of luxury. And if in our lives we do not realize our ideals, we make ourselves miserable and our friends miserable. Half the women in our country are unhappy because their Homes are not so luxurious as they wish.

Somebody has more ornament and style about their Homes than they, and so they worry their souls to death about it. This is one of the most fruitful sources of disquiet in nearly all our Homes. Our women want more show, fashion, luxury, outward ornament than they can afford, or than is necessary to their happiness. All around us there is a great sea of disquiet from this one cause. We forget that Homes are not made up of material things. It is not a fine house, rich furniture, a luxurious table, a flowery garden, and a superb carriage that make a Home. A world-wide distance from this is a true Home. Our ideal Homes should be heart-homes, in which virtues live, and love-flowers bloom, and peace offerings are daily brought to its altar. Our ideal Homes should be such as we can and will make in our own lives. We should not expect Homes better and happier than we are. Our Homes will be sure to be much like us. If we are good, kind, and happy, our Homes will be likely to be. If we are craving, selfish, discontented, our Homes will be. If all the wealth in the world were laid at our feet and lavished on our Homes, we should not be happier unless our hearts are better. Wealth, luxury, ornament bring care, anxiety, and a craving for more, which render them nearly valueless unless the heart is filled with virtue and contentment.

If I could moderate the material desires of the young women I address, and elevate their spiritual longings in relation to their future Homes, I should do a good service to them and their families. The grand idea of Home is a quiet, secluded spot, where loving hearts dwell, set apart and dedicated to _improvement_--to intellectual and moral improvement. It is not a formal school of staid solemnity and rigid discipline, where virtue is made a task and progress a sharp necessity, but a free and easy exercise of all our spiritual limbs, in which obedience is a pleasure, discipline a joy, improvement a self-wrought delight. All the duties and labors of Home, when rightly understood, are so many means of improvement. Even the trials of Home (for every Home must have its trials, and severe ones, too) are so many rounds in the ladder of spiritual progress, if we but make them so.

One idea concerning Home should be deeply impressed on our minds. Of all places in the world, Home is the most delicate and sensitive. Its springs of action are subtle and secret. Its chords move with a breath.

Its fires are kindled with a spark. Its flowers are bruised with the least rudeness. The influence of our homes strikes so directly on our hearts that they make sharp impressions. In our intercourse with the world we are barricaded, and the arrows let fly at our hearts are warded off; but not so with us at Home. Here our hearts wear no covering, no armor. Every arrow strikes them; every cold wind blows full upon them; every storm beats against them. What in the world we would pa.s.s by in sport, in our Homes will wound us to the quick. Very little can we bear at Home. Home is a sensitive place. If we would have it a true Home, we must guard well our words and actions. We must be honest and kind, constant and true, to the very extent of our capacity. All little occasions of offense and misapprehension should be avoided. Little things make up the web of our life at Home. Little things make us happy, and little things make us miserable. A word, a hint, a look has power to transport us with joy or sting us with anguish. If we would make our Homes what they should be, we must attend faithfully to the little things which make them so.

Our life abroad is but a reflex of what it is at Home. We make ourselves in a great manner at Home. This is especially true of woman. The woman who is rude, coa.r.s.e, and vulgar at home, can not be expected to be amiable, chaste, and refined in the world. Her Home habits will stick to her. She can not shake them off. They are woven into the web of her life. Her Home language will be first on her tongue. Her Home by-words will come out to mortify her just when she wants most to hide them in her heart. Her Home vulgarities will show their hideous forms to shock her most when she wants to appear her best. Her Home coa.r.s.eness will appear most when she is in the most refined circles, and appearing there will abash her more than elsewhere. All her Home habits will follow her.

They have become a sort of second nature to her.

Every young woman should feel that just what she is at Home she will appear abroad. If she attempts to appear otherwise, everybody will soon see through the attempt. We can not cheat the world long about our real characters. The thickest and most opaque mask we can put on will soon become transparent. This fact we should believe without a doubt.

Deception most often deceives itself. The deceiver is the most deceived.

The liar is often the only one cheated. The young woman who pretends to what she is not, believes her pretense is not understood. Other people laugh in their sleeves at her foolish pretension. If young women were what they ought to be at Home, they would never have to put on a mask when they go into company. How uncomfortable it must be to have to cover up the Home character the moment we appear in the world! Nothing should be said or done at Home that would make us appear in a bad light in the world. If this one rule is constantly kept, how pleasant will be our Homes, how proper our habits, how beautiful our lives! How easy and graceful will become our Home manners, how elegant and appropriate our Home language, how pure and lovely our Home characters! Home excellences are the ones we should covet. Home morality and religion are the best.

Home love and worth only are real and lasting. Home virtue is for the skies. A Home woman of worth is the most beautiful and lovely woman in the world. A Home character is the one that will stand the scrutiny of the All-Seeing Eye. If these were the last words I had to say to young women, I would say, Be at Home what you would be abroad; what you ought to be everywhere; what all good people would have you; what G.o.d requires you to be.

Lecture Ten.

THE RELATIONS AND DUTIES OF YOUNG WOMEN TO YOUNG MEN.

The Primary Principles of Being--Life is full of Solemnities--Influence of the s.e.xes--Influence depends on Culture--Men Reverence Female Worth--Much Influence is directly Evil--Woman should demand Morality--Errors of Society--The s.e.xes too much Separated--Equality of Moral Standards--Female Encouragement and Counsel--Time Trifled, worse than Lost.

I feel that we have a subject before us of solemn and weighty importance. It relates to some of the dearest interests of our earth-life, gathers within itself some of the holiest affections of our hearts, and places before the bars of our consciences some of the most serious questions of practical morality and religion. Man and woman are a related pair. G.o.d has made them so. The relation they bear to each other is a divine one. It takes hold of the heart of life. It spans our whole manhood. It enters into our hopes, aims, and prospects. It holds its scepter over our business, our amus.e.m.e.nts, our philosophy, and religion. Its sphere is larger than we at first imagine. The relation is deeper and broader than we have yet comprehended. It lies in the very being of every man and every woman. There is in humanity two grand primary and universal principles of being--the masculine and feminine.

They bear such a relation to each other that the one is essential to the action of the other. They mutually electrify and empower each other. It is in this mysterious relation that Infinite Wisdom has laid the springs of animate being. If any one mystery of our existence is deeper than any other, it is that which lies in the solemn depths of this relation. We ought to approach it wrapt in reverential awe and wonder. We look out on the earth in its brilliant beauty and teeming activity, and up to the heavens in their gorgeous glory and magnificent movements, and are oppressed with profound astonishment at what we behold. Yet all this we can in a measure comprehend. At least the secondary causes of the physical universe are clear to our minds. We can measure them with the line of mathematics; we can weigh them in the balance of reason. But when we turn in upon ourselves we meet a universe ten thousand times more wonderful and glorious, yet wrapt in the deep mystery of spiritual being. It is practical irreverence not to look upon our relations with religious respect. Of all these relations, the one between man and woman takes the most direct held of our practical life and enters most largely into the details of our purposes and thoughts. Men and women live in and for each other more than for any thing else. The fact stands out on the face of human society. We must take the fact as we find it. We did not make human nature; hence we have no right to complain of it. Our business is to comprehend it so far as possible and seek to keep it in the path of its design and destiny. Our morality and religion should be adapted to our nature. They should meet the every-day wants of men.

The philosopher, the moralist, and the minister should aim at practical utility in all their labors, and men and women should study carefully the great book of every-day life. The relation of men and women to each other is one of the most important lessons in that book. If we would be wise, useful, or happy, we must understand at least the _duties_ growing out of this relation. If we would bless mankind or please G.o.d, we must fulfill these duties. I have but little faith in any philosophy or religion that would shun the walks of practical life. We have too much ethereal philosophy and spasmodic religion. Men reason profoundly about etherealities, and go into ecstasies about glory and joy to come. This may be all well enough, but I submit whether it would not be better to reason how to live well the life that now is, and how to sanctify it with the redeeming presence of the spirit of the lowly Jesus. Our chief concern is with this life. If we make it right, no harm can come to us in the future life. To me our present life is full of holy solemnities.

Its most interesting relations are holy, and the duties that grow out of them are to be performed with religious sincerity and joy. To me G.o.d is in our present life, walking with us daily and entreating us to walk with him. I see His arrangement in the relation of man and woman. I feel his benediction in the joy and blessed influence that arise from this relation. I can not consider it or enjoy it in any other than a religious sense. Nor can I conceive of any true religion in the heart of him who practically sinks this relation to a level with sensualism or folly. I hear almost daily from the lips of professedly religious men and women, language and thoughts on this subject which bespeak a carnal heart and an unsanctified mind. They treat the relation with levity.

They make it a practical joke. They look at it through carnal eyes, and listen to its language with carnal ears. Their whole conception and practical understanding of it is sensuous. I have but little confidence in their religion. It is only an emotion of the heart. It has never sanctified the conscience nor consecrated the life.