The Young Lady's Mentor / A Guide to the Formation of Character. In a Series of Letters to Her Unknown Friends
PREFACE
The work which forms the basis of the present volume is one of the most original and striking which has fallen under the notice of the editor. The advice which it gives shows a remarkable knowledge of human character, and insists on a very high standard of female excellence. Instead of addressing herself indiscriminately to all young ladies, the writer addresses herself to those whom she calls her "Unknown Friends," that is to say, a class who, by natural disposition and education, are prepared to be benefited by the advice which she offers. "Unless a peculiarity of intellectual nature and habits constituted them friends," she says in her preface, "though unknown ones, of the writer, most of the observations contained in the following pages would be uninteresting, many of them altogether unintelligible."
She continues: "That advice is useless which is not founded upon a knowledge of the character of those to whom it is addressed: even were the attempt made to follow such advice, it could not be successful."
"The writer has therefore neither hope nor wish of exercising any influence over the minds of those who are not her 'Unknown Friends.' There may, indeed, be a variety in the character of these friends; for almost all the following Letters are addressed to different persons; but the general intellectual features are always supposed to be the same, however the moral ones may differ."
"One word more must be added. All of the rules and systems recommended in these Letters have borne the test of long-tried and extensive experience. There is nothing new about them but their publication."
The plan of the writer of the Letters enables her to give specific and practical advice, applicable to particular cases, and entering into lively details; whereas, a more general work would have compelled her to confine herself to vague generalities, as inoperative as they are commonplace.
The intelligent reader will readily appreciate and cordially approve of the writer's plan, as well as the happy style in which it is executed.
To the "Letters to Unknown Friends" which are inserted entire, the editor has added, as a suitable pendant, copious extracts from that excellent work, "Woman's Mission," and some able papers by Lord Jeffrey, the late accomplished editor of the Edinburgh Review.
Thus composed, the editor submits the work to the fair readers of America, trusting that it will be found a useful and unexceptionable "Young Lady's Mentor."
LETTER I.
CONTENTMENT
It is, perhaps, only the young who can be very hopefully addressed on the present subject. A few years hence, and your habits of mind will be unalterably formed; a few years hence, and your struggle against a discontented spirit, even should you be given grace to attempt it, would be a perpetually wearisome and discouraging one. The penalty of past sin will pursue you until the end, not only in the pain caused by a discontented habit of mind, but also in the consciousness of its exceeding sinfulness.
Every thought that rebels against the law of God involves its own punishment in itself, by contributing to the establishment of habits that increase tenfold the difficulties to which a sinful nature exposes us.
Discontent is in this, perhaps, more dangerous than many other sins, being far less tangible: unless we are in the constant habit of exercising strict watchfulness over our thoughts, it is almost insensibly that they acquire an habitual tendency to murmuring and repining.
This is particularly to be feared in a person of your disposition. Many of your volatile, thoughtless, worldly-minded companions, destitute of all your holier feelings, living without object or purpose in life, and never referring to the law of God as a guide for thought or action, may nevertheless manifest a much more contented disposition than your own, and be apparently more submissive to the decision of your Creator as to the station of life in which you have each been placed.
To account for their apparent superiority over you on this point, it must be remembered that it is one of the dangerous responsibilities attendant on the best gifts of God,—that if not employed according to his will, they turn to the disadvantage of the possessor.
Your powers of reflection, your memory, your imagination, all calculated to provide you with rich sources of gratification if exercised in proper directions, will turn into curses instead of blessings if you do not watchfully restrain that exercise within the sphere of duty. The natural tendency of these faculties is, to employ themselves on forbidden ground, for "every imagination of man's heart is evil continually." It is thus that your powers of reflection may only serve to give you a deeper and keener insight into the disadvantages of your position in life; and trivial circumstances, unpleasant probabilities, never dwelt on for a moment by the gay and thoughtless, will with you acquire a serious and fatal importance, if you direct towards them those powers of reasoning and concentrated thought which were given to you for far different purposes.
And while, on the one hand, your memory, if you allow it to acquire the bad habits against which I am now warning you, will be perpetually refreshing in your mind vivid pictures of past sorrows, wrongs, and annoyances: your imagination, at the same time, will continually present to you, under the most exaggerated forms, and in the most striking colours, every possible unpleasantness that is likely to occur in the future. You may thus create for yourself a life apart, quite distinct from the real one, depriving yourself by wilful self-injury of the power of enjoying whatever advantages, successes, and pleasures, your heavenly Father may think it safe for you to possess.
Happiness, as far as it can be obtained in the path of duty, is a duty in itself, and an important one: without that degree of happiness which most people may secure for themselves, independent of external circumstances, neither health, nor energy, nor cheerfulness can be forthcoming to help us through the task of our daily duties.
It is indeed true, that, under the most favourable circumstances, the thoughtful will never enjoy so much as others of that which is now generally understood by the word happiness. Anxieties must intrude upon them which others know nothing of: the necessary business of life, to be as well executed as they ought to execute it, must at times force down their thoughts to much that is painful for the present and anxious for the future. They cannot forget the past, as the light-hearted do, or life would bring them no improvement; but the same difficulties and dangers would be rushed into heedlessly to-morrow, that were experienced yesterday, and forgotten to-day; and not only past difficulties and dangers are remembered, but sorrows too: these they cannot, for they would not, forget.
In the contemplation of the future also, they must exercise their imagination as well as their reason, for the discovery of those evils and dangers which such foresight may enable them to guard against: all this kind of thoughtfulness is their wisdom as well as their instinct; which makes it more difficult for them than it is for others to fulfil the reverse side of the duty, and to "be careful for nothing."1
To your strong mind, however, a difficulty will be a thing to be overcome, and you may, if you only will it, be prudent and sagacious, far-sighted and provident, without dwelling for a moment longer than such duties require on the unpleasantnesses, past, present, and future, of your lot in life.
Having thus seen in what respects your superiority of mind is likely to detract from your happiness, in the point of the colouring given by your thoughts to your life, let us, on the other hand, consider how this same superiority may be so directed as to make your thoughts contribute to your happiness, instead of detracting from it.
I spoke first of your reasoning powers. Let them not be exercised only in discovering the dangers and disadvantages likely to attend your peculiar position
Phil. iv. 6.
