is there any reason to believe that the elevation and improvement of women are to be secured by investing them with political power. There are, however, in these days, many believers in the potentiality of "votes," 1122 who anticipate some indefinite good from the "enfranchisement" of women. It is not necessary here to enter upon the discussion of this question. But it may be sufficient to state that the power which women do not possess politically is far more than compensated by that which they exercise in private life—by their training in the home those who, whether as men or as women, do all the manly as well as womanly work of the world. The Radical Bentham has said that man, even if he would, cannot keep power from woman; for that she already governs the world "with the whole power of a despot," 1123 though the power that she mainly governs by is love. And to form the character of the whole human race, is certainly a power far greater than that which women could ever hope to exercise as voters for members of Parliament, or even as lawmakers.
There is, however, one special department of woman's work demanding the earnest attention of all true female reformers, though it is one which has hitherto been unaccountably neglected. We mean the better economizing and preparation of human food, the waste of which at present, for want of the most ordinary culinary knowledge, is little short of scandalous. If that man is to be regarded as a benefactor of his species who makes two stalks of corn to grow where only one grew before, not less is she to be regarded as a public benefactor who economizes and turns to the best practical account the food-products of human skill and labour. The improved use of even our existing supply would be equivalent to an immediate extension of the cultivable acreage of our country—not to speak of the increase in health, economy, and domestic comfort. Were our female reformers only to turn their energies in this direction with effect, they would earn the gratitude of all households, and be esteemed as among the greatest of practical philanthropists.
CHAPTER III.—COMPANIONSHIP AND EXAMPLES
"Keep good company, and you shall be of the number."
—GEORGE HERBERT.
"For mine own part,
I Shall be glad to learn of noble men."—SHAKSPEARE
"Examples preach to th' eye—Care then, mine says,
Not how you end but how you spend your days."
HENRY MARTEN—'LAST THOUGHTS.'
"Dis moi qui t'admire, et je dirai qui tu es."—SAINTE-BEUVE
"He that means to be a good limner will be sure to draw
after the most excellent copies and guide every stroke of
his pencil by the better pattern that lays before him; so he
that desires that the table of his life may be fair, will be
careful to propose the best examples, and will never be
content till he equals or excels them."—OWEN FELTHAM
The natural education of the Home is prolonged far into life—indeed, it never entirely ceases. But the time arrives, in the progress of years, when the Home ceases to exercise an exclusive influence on the formation of character; and it is succeeded by the more artificial education of the school and the companionship of friends and comrades, which continue to mould the character by the powerful influence of example.
Men, young and old—but the young more than the old—cannot help imitating those with whom they associate. It was a saying of George Herbert's mother, intended for the guidance of her sons, "that as our bodies take a nourishment suitable to the meat on which we feed, so do our souls as insensibly take in virtue or vice by the example or conversation of good or bad company."
Indeed, it is impossible that association with those about us should not produce a powerful influence in the formation of character. For men are by nature imitators, and all persons are more or less impressed by the speech, the manners, the gait, the gestures, and the very habits of thinking of their companions. "Is example nothing?" said Burke. "It is everything. Example is the school of mankind, and they will learn at no other." Burke's grand motto, which he wrote for the tablet of the Marquis of Rockingham, is worth repeating: it was, "Remember—resemble—persevere."
Imitation is for the most part so unconscious that its effects are almost unheeded, but its influence is not the less permanent on that account. It is only when an impressive nature is placed in contact with an impressionable one, that the alteration in the character becomes recognisable. Yet even the weakest natures exercise some influence upon those about them. The approximation of feeling, thought, and habit is constant, and the action of example unceasing.
Emerson has observed that even old couples, or persons who have been housemates for a course of years, grow gradually like each other; so that, if they were to live long enough, we should scarcely be able to know them apart. But if this be true of the old, how much more true is it of the young, whose plastic natures are so much more soft and impressionable, and ready to take the stamp of the life and conversation of those about them!
"There has been," observed Sir Charles Bell in one of his letters, "a good deal said about education, but they appear to me to put out of sight EXAMPLE, which is all-in-all. My best education was the example set me by my brothers. There was, in all the members of the family, a reliance on self, a true independence, and by imitation I obtained it." 121
It is in the nature of things that the circumstances which contribute to form the character, should exercise their principal influence during the period of growth. As years advance, example and imitation become custom, and gradually consolidate into habit, which is of so much potency that, almost before we know it, we have in a measure yielded up to it our personal freedom.
It is related of Plato, that on one occasion he reproved a boy for playing at some foolish game. "Thou reprovest me," said the boy, "for a very little thing." "But custom," replied Plato, "is not a little thing." Bad custom, consolidated into habit, is such a tyrant that men sometimes cling to vices even while they curse them. They have become the slaves of habits whose power they are impotent to resist. Hence Locke has said that to create and maintain that vigour of mind which is able to contest the empire of habit, may be regarded as one of the chief ends of moral discipline.
Though much of the education of character by example is spontaneous and unconscious, the young need not necessarily be the passive followers or imitators of those about them. Their own conduct, far more than the conduct of their companions, tends to fix the purpose and form the principles of their life. Each possesses in himself a power of will and of free activity, which, if courageously exercised, will enable him to make his own individual selection of friends and associates. It is only through weakness of purpose that young people, as well as old, become the slaves of their inclinations, or give themselves up to a servile imitation of others.
It is a common saying that men are known by the company they keep. The sober do not naturally associate with the drunken, the refined with the coarse, the decent with the dissolute. To associate with depraved persons argues a low taste and vicious tendencies, and to frequent their society leads to inevitable degradation of character. "The conversation of such persons," says Seneca, "is very injurious; for even if it does no immediate harm, it leaves its seeds in the mind, and follows us when we have gone from the speakers—a plague sure to spring up in future resurrection."
If young men are wisely influenced and directed, and conscientiously exert their own free energies, they will seek the society of those better than themselves, and strive to imitate their example. In companionship with the good, growing natures will always find their best nourishment; while companionship with the bad will only be fruitful in mischief. There are persons whom to know is to love, honour, and admire; and others whom to know is to shun and despise—"DONT LE SAVOIR N'EST QUE BETERIE," as says Rabelais when speaking of the education of Gargantua. Live with persons of elevated characters, and you will feel lifted and lighted up in them: "Live with wolves," says the Spanish proverb,