cott
The Young Woman's Guide
This work was begun, soon after the appearance of the Young Man's Guide—and was partially announced to the public. For reasons, however, which I have not room to give in this place, it was thought proper to defer its publication till the appearance of several other volumes in the same spirit, involving more particularly the relative duties.
I wish to have it distinctly understood, that I do not propose to give a complete manual of the social and moral duties of young women. Every one has his own way of looking at things, and I have mine. Some of the duties of young women have appeared to me to receive from other writers less attention than their comparative importance demands; and others—especially those which are connected with the great subject of "temperance in all things"—I have believed to be treated, in several respects, erroneously.
Permit me, however, to say, that while I have not intended to follow the path, or repeat the ideas of any other writer, I have not attempted to avoid either the one or the other. If I have presented here and there a thought which had already come before the public from my own pen, I can only say that I did not intend it, although I did not take special pains to avoid it. The sum is this. I have presented my thoughts, without so much reference to what has already been said by myself or others, as to what I have supposed to be the necessities of those for whom I write. I have gone straight forward, asking no questions; and I trust I shall be dealt with in a manner equally direct.
CHAPTER I
EXPLANATION OF TERMS
Defining terms. The word excellence here used as nearly synonym with holiness. What is meant by calling the work a Guide. The term Woman—why preferable, as a general term, to Lady. The class to whom this work is best adapted.
It has been said, and with no little truth, that a large proportion of the disputes in the world might have been avoided, had the disputants first settled the meaning of the terms they respectively used. In like manner might a large share of the misapprehension and error in the world be avoided, if those who attempt to teach, would first explain their terms.
This work is called "The Young Woman's Guide to EXCELLENCE," because it is believed that excellence, rather than happiness, should be the leading aim of every human being. I am not ignorant that happiness—present and future—is proposed as our "being's end and aim," not only by as distinguished a poet as Alexander Pope, but also by as distinguished a philosopher as William Paley. But these men did not learn in the school of Christ, that our "beings end and aim" is happiness, present or future. The Christian religion, no less than Christian philosophy and sound common sense, teaches that holiness or excellence should be the leading aim of mankind. Not that "the recompense of reward," to which the best men of the world have had regard in all their conduct, is to be wholly overlooked, but only that it should not be too prominent in the mind's eye, and too exclusively the soul's aim; since it would thus be but a more refined and more elevated selfishness. Real excellence brings happiness along with it. Like godliness—which, indeed, is the same thing—it has the promise of the life that now is, and of that which is to come. And that happiness which is attainable without personal excellence or holiness, is either undeserved or spurious. The world. I know, very generally seek after it, whether deserved or undeserved; and whether willing or not to pay the price.
My object is to assist, if I can, in removing from our world the error of seeking happiness as a primary object. Let us but pursue excellence, and happiness will almost inevitably follow. I address this exhortation to Young Women, in particular, for reasons which will be seen when I come, in the next chapter, to speak of female responsibilities. Let every young woman aspire to high degrees of purity and excellence. Let her great aim be, to be personally holy—like God her Saviour. To this end and with this aim, let her be ready to set aside, if necessary, father and mother, and brother and sister—yes, and her own life also,—assured that if she does it with a sacred regard to God and duty, all will be well. Let her but follow Christ according to the gospel plan, if it lead her to prison and to death. But it will not thus lead her. For every self-denial or self-sacrifice it involves, she will secure, as a general rule, manifold more in this present life, and in the world to come, life everlasting.
This book is not called "The Young Woman's GUIDE," with the expectation that she will consider it her only or even her principal guide. The Bible should be the principal guide of every person, young or old, male or female. Parents, also, are invaluable as guides. I offer it only as the best guide which my reflections upon those subjects, connected with the welfare of young women, that come within the department of my study and observation, enable me to give. May it prove a guide indeed!
I have called it "The Young WOMAN'S Guide," because there are many who are accustomed to associate with the word lady; the idea of exemption from labor, and of entire devotion to something supposed to be above it—as fashionable company, or fashionable dress and equipage. And not a few can hardly hear the word mentioned without disgust. Miss Sedgwick has illustrated this part of my subject very happily in the first and fifteenth chapters of her "Means and Ends." She says she does not write exclusively for those who are termed young ladies; because she does not believe in any such fixed class, in the country. The term lady, she also says, is too indefinite for any valuable use. We not only apply it to those who are, or would be, above labor, but in a great many other ways—as that "old lady," meaning, perhaps, some beggar at the door, &c.
In short, she does not like the use of the phrase, young lady, at all. Neither do I. Besides, I like best the good old fashioned term, YOUNG WOMAN. This exactly represents the class for whom I write, and that, too, without either explanation or qualification. It will be mistaken by no one, nor will it be likely to give or cause any offence.
Finally, I call the work "The YOUNG Woman's Guide," because I design it for those single persons of the female sex to whom the term young is usually applied; viz., those who are from twelve or fourteen to eighteen or twenty years of age—and to those, in general, who are single. I hope, nevertheless, that it will contain some thoughts which may be useful to those individuals who are in married life, as well as to those who are below the age of twelve years. Many of its suggestions and principles will, indeed, be applicable—so far as they are just or true—to all mankind.
CHAPTER II
FEMALE RESPONSIBILITIES
Comparison of the responsibilities of young men and young women. Saying of Dr. Rush. Its application to young women. Definition of the term education. Bad and good education. Opinions of Solomon. Influence of a young woman in a family—in a school. Anecdotes of female influence. West, Alexander, Cæsar, Franklin. Story of a domestic in Boston. The good she is doing. Special influence of young women in families—and as sisters. Female influence in the renovation of the world.
Much has been said, within a few years, of the duties, responsibilities, &c., of young men, especially the young men of our republic. A great deal that has been said, has, in my view, been appropriate and well-timed. My own attention has been frequently turned to the same class of individuals; nor do I regret it. My only regret is, that what I have said, has not been said to better purpose. Counsels and cautions to young men, standing on slippery places as they confessedly do, can hardly be too numerous, provided those who give them, use discretion, and remember their responsibility, not only to the tribunal of public opinion, but to a tribunal still higher.
The snares, the dangers, the difficulties, the influence, the responsibilities of young men—at least in the United States—can hardly be overrated. Would that they could be so trained and directed as fully to understand them, and govern themselves accordingly! Would that they could be made to exert that moral influence in the salvation of our race—politically no less than morally, nationally no less than individually—of which they are so capable.
Yet, after every concession of this kind, I am compelled
