# The Higher Education of Women/Chapter 4

CHAPTER IV.
THINGS AS THEY MIGHT BE.
UPPOSING so much to be granted, it will be asked, What can be done? Clearly, girls cannot be kept at school indefinitely till they marry. When they leave school, say at eighteen, what are they to do next? The answer must chiefly depend on circumstances. Where the resources of the parents are such that there is a reasonable ​certainty of an abundant provision for the future, an education corresponding with that given by the universities to young men—in other words, 'the education of a lady,' considered irrespectively of any specific uses to which it may afterwards be turned—would appear to be the desideratum. And clearly 'the education of a lady' ought to mean the highest and the finest culture of the time. The accurate habits of thought and the intellectual polish by which the scholar is distinguished, ought to be no less carefully sought in the training of women than in that of men. This would be true, even if only for the sake of the charm which high culture gives to social intercourse, a charm attainable in no other way. But apart from ​this consideration, the duties of women of the higher class are such as to demand varied knowledge as well as a disciplined mind and character. Difficult cases in social ethics frequently arise, on which women are obliged to act and to guide the action of others. However incompetent they may be, they cannot escape the responsibility of judging and deciding. And though natural sagacity and the happy impulses of which we hear so much often come to their aid, prejudice and mistaken impulses ought also to be taken into the account as disturbing elements of a very misleading kind. In dealing with social difficulties, the value of a cultivated judgment, able to unravel entangled evidence, and to give due weight to a great variety ​of conflicting considerations, would seem to be obvious enough. It would be well worth while to exchange the wonderful unconscious instinct, by which women are supposed to leap to right conclusions, no one knows how, for the conscious power of looking steadily and comprehensively at the whole facts of a case, and thereupon shaping a course of action, with a clear conception of its probable issues. Of course, a merely literary education will not give this power. Knowledge of the world and of human nature, only to be gained by observation and experience, go farther than mere knowledge of books. But the habit of impartiality and deliberation—of surveying a wide field of thought—and of penetrating, so far as human eye ​can see, into the heart of things—which is promoted by genuine study even of books alone—tends to produce an attitude of mind favourable for the consideration of complicated questions of any sort. A comparison between the judgment of a scholar and that of an uneducated man on matters requiring delicate discrimination and grasp of thought, shows the degree in which the intellect may be fitted by training for tasks of this nature. A large and liberal culture is probably also the best corrective of the tendency to take petty views of things, and on this account is especially to be desired for women on whom it devolves to give the tone to 'society.'
How far it may be desirable or ​justifiable for women to take part in political affairs is a vexed question, into which it is the less necessary here to enter, inasmuch as it is evident that the same kind of intellectual training which forms the groundwork of the education of a statesman is needed for other purposes. Women who think at all can scarcely help thinking about the condition of the poor, and to arrive at sound conclusions on so vast a subject involves an acquaintance more or less complete with almost every consideration which comes within the range of the politician. Unpaid work, such as the management of hospitals, workhouses, prisons and reformatories, and charitable societies, naturally devolves upon the leisurely classes, and ​offers a field in which cultivated women may fitly labour. And the moment they enter upon such work, or attempt in any way to alleviate the sufferings of the poor, they find that a strong, clear head is as necessary as a warm heart. The problem how to deal with pauperism—the very same difficulty which has hitherto baffled the wisest of our statesmen—meets them at the threshold of their works. The encouragement or discouragement of the pauper spirit depends in a great degree on the discretion of district visitors and other charitable agents; and the women who act as the almoners of the rich and the advisers of the poor need for their difficult task something more than mere gushing benevolence. Or to take national education. 'My ​Lords' make codes, revise and re-revise them, and Members of Parliament exhaust themselves in debates upon them; but a large share of their practical working devolves upon the wives and daughters of the clergy, and other ladies. Similarly of sanitary reform, which now attracts much attention. Sanitary laws and regulations have been enacted, and no doubt with good effect, but boards of health and inspectors can do but little without the intelligent co-operation of the women, on whom it depends to enforce personal and household hygiene in every family. Many other social questions might be mentioned on which women are required to know and to act. It would, in fact, be difficult to point out any measure of domestic policy ​which has been brought before Parliament during the last few years, on which it is not as directly important that right opinions should be formed by women as by men.
The higher education already spoken of would serve as a preparation for literary work, and as a groundwork for more definite technical instruction in every department of art. And, lastly, an extended course of study is, above all things, necessary for those who are to undertake the office of teaching others. The incompleteness of the education of schoolmistresses and governesses is a drawback which no amount of intelligence and goodwill can enable them entirely to overcome. It is obvious that for those ​who have to impart knowledge the primary requisite is to possess it; and it is one of the great difficulties of female teachers that they are called upon to instruct others, while very inadequately instructed themselves. The more earnest and conscientious devote their leisure hours to continued study, and, no doubt, much may be done in this way; but it is at the cost of overwork, often involving the sacrifice of health, to say nothing of the disadvantages of working alone, without a teacher, often without good books, and without the wholesome stimulus of companionship.
These considerations lead up to the more distinctly professional side of the question, that which relates to the ​pursuit of any particular calling as a means of maintenance. Every one knows that there are women, some even of the upper class, who must earn their own living; and this being admitted, it will scarcely be disputed that they ought to be put into the best way of doing it. The thing to find out seems to be what professions are there, taking the word as including business of all sorts, to which they might betake themselves with a fair prospect of success? Perhaps we may gain some light by looking into history, and seeing what went on in earlier times, before the advance of science, with its infinite subdivisions of labour, had made it almost impossible to carry on any profitable pursuit within the precincts of home.
​Confining ourselves, for the sake of brevity, to English history, we find among the ordinary avocations of women Medicine and Surgery, including the compounding and dispensing of drugs; the service of the afflicted and distressed in mind, body, or estate; farming; marketing; and a variety of domestic manufactures, too numerous to recite in detail.
Would the same pursuits, under regulations adapted to altered conditions, be proper for women now? Among those which have been mentioned, that of Medicine appears peculiarly desirable, as affording scope for the exercise of the highest gifts, in a field in which women's close acquaintance with the details of domestic life would be a valuable adjunct. ​The medical profession is now accessible to any competent woman who is able to defray the cost of instruction. The licence of the Court of Apothecaries, which constitutes a legal qualification for general practice, is given on passing the required examinations. There is no difficulty in the way of apprenticeship, and lectures and hospital practice are attainable, though at a higher cost to individual students, than would be incurred if the expense were divided among several. The objection often urged against the practice of medicine by women, that they have no confidence in each other, and that a medical woman would therefore find herself without patients, can only be conclusively answered by facts. À priori, there is some ​reason to believe, that, always assuming the education to be equally thorough and equally well attested, the services of a lady will be preferred; but till women have full opportunity of choice, it is impossible to say positively what they will choose. The experience of a few years will decide. In the meantime, Miss Garrett's very remarkable success is at least encouraging to other aspirants in the same field.
Closely allied to the practice of medicine are the functions of educated women in ministering to the poor, the insane, and the criminal. These services, so far as they are paid, are now chiefly carried on in workhouses, hospitals, reformatories, and penitentiaries. The superintendence ​of nurses and the offices of matron and schoolmistress are in the hands of women, and there seems room for further development in this direction. It may be a question for consideration whether in some cases it might not be desirable to substitute the services of an educated Christian lady for those of the chaplain. The duties of a workhouse chaplain are thus defined by the Poor-Law Board:—
'Art. 211. Duties of the Chaplain.
'The following shall be the duties of the chaplain:—
'No. 1. To read prayers, and preach a sermon to the paupers and other inmates of the workhouse on every Sunday, and on Good Friday and Christmas-day, unless ​the guardians, with the consent of the commissioners, may otherwise direct.
'No. 2. To examine the children, and to catechise such as belong to the Church of England, at least once in every month, and to make a record of the same, and state the dates of his attendance, the general progress and condition of the children, and the moral and religious state of the inmates generally, in a book to be kept for that purpose, to be laid before the guardians at their next ordinary meeting, and to be termed "The Chaplain's Report."
'No. 3. To visit the sick paupers, and to administer religious consolation to them in the workhouse, at such periods as the guardians may appoint, and when applied to for that purpose by the master or matron.'
Next in our enumeration comes the business of farming. The social prejudice against useful occupations of any sort, as distinguished from those which are supposed to be ornamental, has here been actively at work. The superintendence of farming operations is still, however, largely shared by women, especially in the north of England. In commercial dealings there is a good deal of work to be done which could not, at any rate in our present very imperfect state of civilisation, be properly undertaken by women. There are, however, branches of mercantile and quasi-mercantile business, including that ​profession of modern growth which has been called 'management,'—in which wise arrangements, carefully made, are all that is required to make them suitable. In almost every kind of business, wholesale and retail, the book-keeping and the correspondence might be very fitly carried on by competent women.
With regard to the manufactures which now form so vast a portion of our national industry, a great revolution has taken place, and it is here, above all, that a re-adjustment of social and domestic arrangements, involving some innovation on conventional ideas and usages, seems to be imperatively needed. Down to a comparatively recent period, every household was a workshop. It is within the ​present generation that the sewing-machine has laid hold of the last remaining implement of domestic manufacture. The home is no longer a manufactory. Spinning, weaving, knitting, sewing, all are gone, or going. What has become of the busy hands and brains? The hands are gone into factories, the brains are idle. We cannot call back the hands, and again set them to work in the domestic manufactory. Might it not be possible to bring them again under womanly influence, and at the same time find fit work for the brains, by introducing women of the employing class into factories? Might we not restore the old order of things, under which the payers of wages and the receivers of wages worked together, to the ​mutual advantage of both—by replacing women in the position of directors and overlookers of female labour? It is vain to say that a factory is not a fit place for a lady. If it is not, it ought to be made so. If the moral atmosphere of a workshop is necessarily debasing, no human being ought to be exposed to its influence. But is it necessarily debasing? Are machines in themselves demoralising? What is the moral difference between a spinning-jenny and a distaff? Are knitting-needles refined, and knitting-machines coarse? Is there any reason, in the nature of things, why the moral tone of a factory should be less pure and elevating than that of the home? Is it not rather that we want, in our modern ​workshops, the influence conveyed by daily intercourse between women to whom wealth has given the means of culture and refinement, and the labourers whom poverty obliges to work with their hands, but who need not therefore part with any essential feminine attribute? If, in all the works where women are employed in the inferior departments, the daughters of the masters were instructed in the business, made so thoroughly conversant with it as to be able to take a real part in its direction, two advantages would be gained. The higher class of workers would acquire larger sympathies, more living interests, increased aptitude for affairs, and an exhilarating sense of usefulness—of having a place in the ​world from which they would be missed if they were withdrawn from it. The lower class would, on their part, be elevated by the contact with a genuine refinement, not too 'fine' to be useful. They would see that a lady is a lady, not in virtue of her costly dress and luxurious habits, but in the gentleness, the truthfulness, and the sensitive sympathy, which are among the most precious fruits of high culture. And it can scarcely be doubted that such an example, such an ideal, brought within the immediate and daily contemplation of women and girls of the labouring class, would be more effectual in rectifying their standard of morals and refinement than any philanthropic agency, however well-intentioned ​and judicious, which could be brought to bear from without. In some cases there might be difficulties in the way of teaching women the practical parts of a manufacture, but there can be few businesses in which some place might not be found for them. Even where female labourers are not employed in the lower departments—though there the case is the strongest—women might often take part in the direction, with great advantage to themselves, and at least without injury to any one else.
It appears, then, that a transference of the scene of action, and an accommodation of old principles and practices to new circumstances, is the task of the present generation, and the true answer to ​the appeal of women for something to do. The change proposed, so far from being a departure from the old ways, is, in fact, a recurrence to them. The advocates of things as they are, are the innovators. Those who sigh after things as they might be, are the old-fashioned people, eager to retain, with only such modifications as advancing civilisation has made indispensable, all that is best in things as they were.