Practical Education - Maria Edgeworth

Скачать книгу

this comprehensive compliment: "So, you see, I think you had the best of the argument; and, as you give it up in complaisance to the company, I think you had also the best of the dispute." When young people perceive that they gain credit by keeping their temper in conversation, they will not be furious for victory, because moderation, during the time of battle, can alone entitle them to the honours of a triumph.

      It is particularly necessary for girls to acquire command of temper in arguing, because much of the effect of their powers of reasoning, and of their wit, when they grow up, will depend upon the gentleness and good humour with which they conduct themselves. A woman, who should attempt to thunder like Demosthenes, would not find her eloquence increase her domestic happiness. We by no means wish that women should yield their better judgment to their fathers or husbands; but, without using any of that debasing cunning which Rousseau recommends, they may support the cause of reason with all the graces of female gentleness.

      A man, in a furious passion, is terrible to his enemies; but a woman in a passion, is disgusting to her friends; she loses the respect due to her sex, and she has not masculine strength and courage to enforce any other species of respect. These circumstances should be considered by writers who advise that no difference should be made in the education of the two sexes. We cannot help thinking that their happiness is of more consequence than their speculative rights, and we wish to educate women so that they may be happy in the situations in which they are most likely to be placed. So much depends upon the temper of women, that it ought to be most carefully cultivated in early life; girls should be more inured to restraint than boys, because they are likely to meet with more restraint in society. Girls should learn the habit of bearing slight reproofs, without thinking them matters of great consequence; but then they should always be permitted to state their arguments, and they should perceive that justice is shown to them, and that they increase the affection and esteem of their friends by command of temper. Many passionate men are extremely good natured, and make amends for their extravagances by their candour, and their eagerness to please those whom they have injured during their fits of anger. It is said, that the servants of Dean Swift used to throw themselves in his way whenever he was in a passion, because they knew that his generosity would recompense them for standing the full fire of his anger. A woman, who permitted herself to treat her servants with ill humour, and who believed that she could pay them for ill usage, would make a very bad mistress of a family; her husband and her children would suffer from her ill temper, without being recompensed for their misery. We should not let girls imagine that they can balance ill humour by some good quality or accomplishment; because, in fact, there are none which can supply the want of temper in the female sex.

      A just idea of the nature of dignity, opposed to what is commonly called spirit, should be given early to our female pupils. Many women, who are not disposed to violence of temper, affect a certain degree of petulance, and a certain stubbornness of opinion, merely because they imagine that to be gentle, is to be mean; and that to listen to reason, is to be deficient in spirit.

      Enlarging the understanding of young women, will prevent them from the trifling vexations which irritate those who have none but trifling objects. We have observed that concerted trials of temper are not advantageous for very young children. Those trials which are sometimes prepared for pupils at a more advanced period of education, are not always more happy in their consequences. We make trifles appear important; and then we are surprised that they are thought so.

      The temper depends much upon the understanding; and whenever we give our pupils, whether male or female, false ideas of pleasure, we prepare for them innumerable causes of discontent. "You ought to be above such things! You ought not to let yourself be vexed by such trifles!" are common expressions, which do not immediately change the irritated person's feelings. You must alter the habits of thinking; you must change the view of the object, before you can alter the feelings. Suppose a girl has, from the conversation of all her acquaintance, learned to imagine that there is some vast pleasure in going to a masquerade; it is in vain to tell her, in the moment that she is disappointed about her masquerade dress, that "it is a trifle, and she ought to be above trifles." She cannot be above them at a moment's warning: but if she had never been inspired with a violent desire to go to a masquerade, the disappointment would really appear trifling. We may calculate the probability of any person's mortification, by observing the vehemence of their hopes; thus we are led to observe, that the imagination influences the temper. Upon this subject we shall speak more fully when we treat of Imagination and Judgment.

      To measure the degree of indulgence which may be safe for any given pupils, we must attend to the effect produced by pleasure upon their imagination and temper. If a small diminution of their usual enjoyments disturbs them, they have been rendered not too happy, but too susceptible. Happy people, who have resources in their own power, do not feel every slight variation in external circumstances. We may safely allow children to be as happy as they possibly can be without sacrificing the future to the present. Such prosperity will not enervate their minds.

      We make this assertion with some confidence, because experience has in many instances confirmed our opinion. Amongst a large family of children, who have never been tormented with artificial trials of temper, and who have been made as happy as it was in the power of their parents to make them, there is not one ill tempered child. We have examples every day before us of different ages from three years old to fifteen.

      Before parents adopt either Epicurean or Stoical doctrines in the education of the temper, it may be prudent to calculate the probabilities of the good and evil, which their pupils are likely to meet with in life. The Sybarite, whose night's rest was disturbed by a doubled rose leaf, deserves to be pitied almost as much as the young man who, when he was benighted in the snow, was reproached by his severe father for having collected a heap of snow to make himself a pillow. Unless we could for ever ensure the bed of roses to our pupils, we should do very imprudently to make it early necessary to their repose: unless the pillow of snow is likely to be their lot, we need not inure them to it from their infancy.

Скачать книгу