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done all in her power to secure a proper education to all the young
minds within the reach of her influence.
Is it asked, What then; would you require every woman to turn
teacher and keep school? No; but every woman is bound to bring
this into the list of her duties, and, as one of her most imperious
duties, to do all in her power to secure a proper education to the
American children now coming upon the stage.
Every woman has various duties pressing upon her attention. It is
right for her, it is her duty, to cultivate her own mind by reading and
study, not merely for her own gratification or credit, but with the
great end in view of employing her knowledge and energies for the
good of others. It is right, and a duty for a woman to attend to
domestic affairs; but, except in cases of emergency, it is not right to
devote all her time to this alone. It is a duty for her to attend to
religious efforts and ordinances; but it is not right for her to give all
her time to these alone. It is right for her to devote some time to
social enjoyments, some time to the elegancies and ornaments of
taste, some time to the adornment of person and residence, and
some time to the relaxation of mere amusement. In many cases,
these last are as much duties as the more weighty pursuits of life.
But this great maxim is ever to be borne in mind, The most
important things first in attention. It is the due proportion of time
and attention that decides the rectitude of all useful or innocent
pursuits. And a woman is bound so to divide her time, as to give
some portion of it to each of her several duties, so that no one shall
be entirely crowded out; and so, also, to apportion her attention,
that each shall be regarded according to its relative value.
In this view of the subject, what, except her own immortal
interest, can an American woman place, as demanding more serious
attention and more earnest efforts, than an attempt to use her time
and influence to avert the dangers now impending over her country,
her kindred, and herself? Is there any ornamental design, any
gratification of taste or appetite, any merely temporal good, that can
at all be placed in comparison with this great concern? Is it, then,
assuming too much to claim that every American woman is bound to
give, not only some time, but more time to this enterprise than she
gives to any social enjoyment, any personal or domestic decoration,
or any species of amusement? Is it not so? Is it right for a
conscientious woman, when all that is dear and sacred is in such
peril—when she has means, time, or influence which will aid in
saving her country, her friends, and herself from such dangers—is it
right to give to this effort less attention and time than is devoted to
visiting, or to entertaining company, or to the adornment of her
person or her house? Judge ye, as ye will give account for these
things to the Judge of quick and dead.
What, then, are the ways in which an educated woman can
employ the talents committed to her for the salvation of her
country?
Many may be pointed out, some one of which can be adopted by
every woman in this nation.
Some, who are mothers, can superintend the education of their
children, and, while doing it, can seek in their own vicinity orphans,
or children of peculiar promise, and train them with their own
children to become teachers of others.
Some, who are sisters, can superintend the education of younger
brothers and sisters, and add to this class others of humbler means,
whom they may thus prepare for missionary teachers in some of the
destitute villages of our land.
Some, who are just returned from school, with all their knowledge
fresh, and all their powers in active play, may collect a class around
them in the vicinity of their homes, and impart the discipline of mind
and treasures of knowledge given them by God, not to be laid up as
in a napkin, but to be employed for the good of others. Thus they
will be raising up, not only useful teachers, but valuable friends for
the exigencies of future life.
Oh, how much happier, and more respectable, and more lovely, in
such benevolent toils, than in the shopping, dressing, calling,
gossiping round pursued by a large portion of the daughters of
wealth!
Some, on completing their education, can interest themselves in
the common schools in their vicinity, seeking the friendship of the
teacher, and then contributing their time and labour to raise the
school to higher intellectual and moral excellence.
Some, who have a missionary spirit, may go forth to the destitute
portions of our land, and collect the future sovereigns and educators
of this nation, and train them for their duties.
Some, who have wealth at their command, understanding that
much is required from them to whom much is given—that wealth is
bestowed, not for selfish enjoyment, but for the good of others—
that education is conferred, not as the means of selfish distinction
and advantage, but as the instrument for benefiting mankind—such
may devote time, and service, and wealth to this noble enterprise.
Such may aid in founding and superintending institutions for the
education and location of female teachers, thus originating
permanent fountains of knowledge and influence, that long shall
send forth bounteous waters in all portions of our land.
Some, who cannot enter personally into such labours, may aid in
furnishing means to send forth others into the field. There are
hundreds and thousands of benevolent women in the land, who
would rejoice to spend and be spent in this service, but who have
neither the opportunity to qualify themselves, nor the assistance
necessary in finding the proper location when prepared. Why is it
not time to turn some of the charity of woman, which so long has
clothed and educated young men for their benevolent ministries, to
aiding their own sex in as important and more neglected service?
Some can interest themselves in the schools in their vicinity, and
aid the teacher by sympathy, counsel, and lending suitable books. A
woman who is well informed herself, may, in this way, do much to
save both the body and minds of children from great evils. On such
an errand, in some cases, she will find young children pent up in a
tight room, heated by a close stove, poisoning the air with their
breaths, without the least relief from the process of ventilation, so
easily secured by a trap-door in the upper wall. Thus it is, that many
children engender weak stomachs, headaches, feeble constitutions,
and sometimes deformity and death. In other cases, she may rescue
some little sufferers from the torture of supporting the body on high
and hard benches, without any aid to the muscles from a support to
the back. Thus it is that children sometimes are rendered feeble and
distorted, especially those of delicate conformation. In other cases,
she may ascertain, by her own inspection, the shameful neglect of
cleanliness, comfort, modesty, and decency, too often to be found in
our common schools. Nowhere else is the supervision of woman so
much demanded. The preceding details of the situation of our
common schools in these respects, found in reports made by the
state officers of education in New-York, where great efforts have
been made to remove such evils, are painful indications of the
shocking abuses which are to be remedied. The poor in our
almshouses, the criminals in our prisons, even the cattle in our
stables, have more attention paid to their comfort than is given to
thousands and thousands of the little children of our country. In
other cases, she can inquire into the course of study, and the modes
of giving moral and religious instruction, and into the character of
the books used in school, and if any improvement or alteration is
needed, by seeking the confidence and friendship of the teacher,
and lending her books to read on the subject, or by influencing
trustees and those who direct the school, she may remedy evils and
secure improvement.
In some portions of the country where education is most
prosperous, the mothers of a district have formed an association for
the improvement of the school which their children attend. This is
usually brought about by the teacher of the school. These mothers
meet once a month, to consult, or to read books, or to visit the
school, and their contributions of money are used to increase the
school apparatus, or to buy the books needed by the teacher or
themselves for this object.
 Some can interest themselves for the domestics of their family, to
whom the health, character, and happiness of little children is so
extensively intrusted. By kind expressions of interest, by conversing
with them on their pursuits and duties, by lending useful books
adapted to their capacities, by reading to them, by inducing them to
secure suitable religious privileges, and by using all practicable
means to impart knowledge and moral principle, much may be done
for this greatly neglected class, who not only have so much influence
over the children of others, but are most of them, ere long, to rear
children of their own. In no way can a mother so surely receive her
reward as in faithful and benevolent efforts for her domestics.
Some can employ their time and means in circulating books,
papers, and tracts, which shall enlighten the people, and awaken
them to their duties and dangers. Some can use their personal
influence over fathers, sons, husbands, brothers, and friends,
presenting this subject to their attention, pointing out articles for
them to read, and urging any measures that may tend to advance
this cause. Some may approach their clergyman, and if he needs any
information, or any quickening on the subject, furnish the books,
and add entreaties to secure his powerful influence both in private
and in the pulpit.
Some can employ the pen in writing to arouse public interest, and
their influence in getting articles on this subject into newspapers.
Such works as the periodicals on Education, published in Boston and
Albany, Stowe’s and Mann’s Reports on the Systems of Education in
Europe, and the volume called the School and Schoolmaster, will
furnish materials for such articles.
Some, who have but little time at command, can render very
essential service by an occasional visit to the schools in their vicinity,
especially in seasons of examination; thus encouraging both
teachers and pupils by the conviction that their labours are known
and appreciated, and that the community around are interested in
their success. If the influential ladies in any place would go but once
a year to the schools in their vicinity, to inquire for their comfort and
prosperity, it would give a wonderful impulse to the cause of
education. The torpid indifference of the influential classes to the
education of the young, except where their own families are
concerned, is the grand cause of all the dangers that threaten us.
There are many who feel that any useful object of common
interest can be more successfully achieved by association than by
individual influence. Such are accustomed to form societies, or
associations, with officers and committees. In cases where this
mode of operating is common and popular, a Ladies’ School
Association might be formed, who might act somewhat in this
manner:
A meeting might be called, of all ladies in the place, disposed to
lend their influence to promote the proper education of American
children, where some gentlemen, familiar with the subject, might
address them. Committees might then be appointed to obtain
information on these questions. Are all the children in this vicinity so
provided with schools and schoolbooks that they are gaining a
proper education? Do the Sunday-schools avail to secure a proper
education to the children who go to no other? Is the Bible used, or
any moral or religious instruction given in the schools? Where
schools are provided, what is the condition of the schoolhouse, the
seats and desks, the mode of heating and ventilating, the order and
neatness of the premises, and what are the outdoor
accommodations?
When the committees have obtained the information on these
points, another meeting can be called to hear their reports, and to
devise means for remedying any evils or deficiencies that may have
been discovered.
In proceeding in this way, it will be indispensable to seek the
good-will and co-operation of the teachers whose schools are
examined; and as these measures would all tend to promote their
comfort and usefulness, a moderate degree of discretion and
kindness would secure their ready co-operation.
 Those who are so infirm, or so embarrassed in other ways, that
they cannot engage in any one of the measures suggested above,
can at least speak to those around them, and endeavour to influence
them to engage in this work.
Those who have access to men of wealth and influence, those
who can approach the minds that are forming comprehensive plans,
and enlisting thousands to promote them, may, in many cases, most
efficiently aid this cause by urging such inquiries as these.
Why is it that no plans are formed to train up our own millions of
destitute children? Why is no organization effected to educate and
locate female teachers, when there are hundreds and thousands in
our land, who have a truly missionary spirit, and are longing to be
sent forth? Why should so much money be collected for a nine year’s
course for young men, who are to go forth as preachers, and none
be received for the education and location of young women, who, as
teachers in destitute villages, could, with only one or two year’s
education, do as much good as missionary preachers?
If women are called upon to spend their time and money in
clothing and educating young men, is it not proper and reasonable
that the other sex should do something to aid young women who
are longing to be sent forth to save the perishing children of our
country?
Is it not required that children should be trained up in the way
they should go? and ought there not to be benevolent organizations
to secure this, as much as organizations to reform and convert those
who are vicious and irreligious, simply because they are not thus
trained?
Is it not better to save children from being poisoned, than to pay
physicians for trying to cure them after they are contaminated, and,
in many cases, beyond the reach of cure?
Is it not as important to send forth tracts to influence the people
to educate their children virtuously and religiously, as it is to send
forth tracts to convert and reform them after they have been trained
up to vice and irreligion?
Is it not as important to teach our two millions of destitute
children to read, as it is to send forth tracts, and Bibles, and
colporteurs to a population where three millions cannot read a line in
Bible or tract?
Is it not as important to organize, in order to secure a good
common-school education to our millions who cannot read, as it is to
sustain and endow colleges for the few thousand youth who enjoy
their advantages, and who have such disproportionate treasures
lavished on their education?
If we neglect the democracy and provide only for the higher
classes, shall we not eat the fruit of our own way? The aristocracy of
France took all the wealth and power for selfish enjoyment, and
when the democracy came into power, how awfully did they revenge
themselves! In this country, are not the rich and influential acting on
the same selfish principle? “And the people do perish for lack of
knowledge!” Oh! the horrors of that day when this neglected people
shall visit their wrongs on those, who now are selfishly withholding
that light of knowledge which is the only means of our peace and
salvation!
In attempting to influence others to engage in this work, appeals
can be made to the generous and patriotic feelings of the young
with great effect. Why cannot an enthusiasm be created for
educating children which shall equal that which has been created for
preventing and curing intemperance? Let the same amount of
money be spent, and the same number of good and influential men
attempt to do it, and it will be done. Let every woman, then, urge on
this attempt.
If a woman can do nothing else for this cause, she can at least
pray for it; and it is rarely the case that any person offers sincere
and earnest prayer for any good object, without speedily finding
something to do for that object.
 In attempting to enlist American women in the work of securing a
proper education to the children of this nation, there is one topic
worthy of special consideration. The great problem of the age on
this subject is, how shall the moral and religious instruction of
children be secured at school? When we consider the vast multitudes
of children who have no such training, either at home or anywhere
else, this question becomes one of paramount interest; for, unless
virtuous and moral principles and habits are formed, education only
adds new powers of mischief to those who are trained. The
indifference of a large portion of the community to this subject, and
the extreme sensitiveness of sectarian jealousy, interpose great
obstacles; but these may be much more readily overcome than
many suppose.
Professor Stowe, in his Report to the Legislature of Ohio on the
Prussian System of Schools, makes these remarks.
“The universal success, also, and very beneficial results, with
which the arts of drawing and designing, music, and also moral
instruction and the Bible, have been introduced into schools, was
another fact peculiarly interesting to me.
“I asked all the teachers with whom I conversed whether they did
not sometimes find children incapable of learning to draw and to
sing. I have had but one reply, and that was, that they found the
same diversity of natural talent in regard to these as in regard to
reading, writing, and other branches of education; but they had
never seen a child capable of learning to read and write, who could
not be taught to sing well and draw neatly; and that, too, without
taking any time which would interfere with, or which would not
rather promote progress in other studies.
“In regard to the necessity of moral instruction and the beneficial
influence of the Bible in schools, the testimony was no less explicit
and uniform. I inquired of all classes of teachers, and of men of
every grade of religious faith; instructers in common schools, high
schools, and schools of art; of professors in colleges, universities,
and professional seminaries in cities and in the country; in places
where there was a uniformity of creed, and in places where there
was a diversity of creeds; I inquired of believers and unbelievers, of
rationalists and enthusiasts, of Catholics and Protestants, and I
never found but one reply: and that was, that to leave the moral
faculty uninstructed was to leave the most important part of the
human mind undeveloped, and to strip education of almost
everything that makes it valuable; and that the Bible is the best book
to put into the hands of children, to interest, to exercise, and to
unfold both the intellectual and moral powers. Every teacher whom I
consulted repelled with indignation the idea, that moral instruction is
not proper for schools, and that the Bible cannot be introduced into
common schools without sectarian bias in teaching.”
While it is universally conceded by all intelligent persons, that
there is no nation on earth, whose prosperity, and even existence, so
much depends on the moral training of the mass of the people,
there is no nation, where schools are established by law, in which so
little of it is done. It is mournful to reflect, that by far the larger part
of our schools banish religious and moral training altogether, and
confine their efforts entirely to the training of the intellect, and a
great part of them merely to that of the memory.
It is supposed, by many, that the Sunday-school in our country, to
a great degree, supplies the deficiencies of our schools in respect to
moral and religious training. It is true that this institution does more
than any other to meet these wants. But it must be remembered
that such schools are properly sustained only where there is a large
number of benevolent and intelligent persons to teach them.
But in our country, the places which most need such labourers are
the very places where the fewest are to be found. And even in the
most favoured portions of our land, much of Sunday instructions is
committed to very young persons, while the parents often are thus
led to throw off their own responsibility upon those of less
experience.
Moreover, if the moral training of children is neglected through the
six days of the week, in which they are exposed to the most
temptation, how vain to expect that all the consequent evil is to be
remedied by gathering them for an hour or two on Sunday, to
receive religious instruction. Even were this a remedy, there are
thousands of places in our land where no Sunday-schools are to be
found.
Many persons justify the neglect of moral training in our schools,
by claiming that religion must be banished from schools, on account
of the great diversity of sects, who cannot agree in this matter. Such
are little aware on how many important points all sects are agreed.
To exhibit this, and to aid any who may be induced to attempt a
course of moral and religious training in their schools, the following
is presented as an outline of a course of instruction that could be
introduced into all schools, without violating the conscientious
scruples of a single denomination in this nation, professing to be
Christian.
In the first place, all children in schools, can be taught, that the
Bible contains the rules of duty given by God, which all men are
bound to obey. This is what all denominations allow, and if there is
any dispute about which translation is the proper one, each child can
be allowed to use the Bible his parents think to be right.
When this is duly taught, the children can be required, for several
successive mornings, each to repeat a passage from the Bible, which
teaches the character of God.
When this subject is exhausted, then the teacher can compose a
form of prayer consisting exclusively of passages from the Bible, to
be used as the first act of school duty. The children might be
required to repeat each portion, either with, or after the teacher,
simultaneously, and thus unite in the exercise.
The following is presented as a specimen of the prayers, of which
a great variety could be made, simply by arranging texts from the
Bible:
O God, thou art my God; early will I seek thee.
 My voice shalt thou hear in the morning, O Lord; in the morning
will I direct my prayer unto thee, and look up.
For thou art not a God that hast pleasure in wickedness; neither
shall evil dwell with thee.
Lead me, O Lord, in thy righteousness; make thy way straight
before my face.
Remove far from me vanity and lies; give me neither poverty nor
riches; feed me with food convenient for me;
Lest I be full, and deny thee, and say, “Who is the Lord?” or lest I
be poor and steal, and take the name of my God in vain.
Let us hear the conclusion of the whole matter. Fear God and keep
his commandments, for this is the whole duty of man.
For God shall bring every work into judgment, with every secret
thing.
O Lord, to us belongeth confusion of face, because we have
sinned against thee; neither have we obeyed the voice of the Lord
our God, to walk in his laws which he set before us.
To the Lord our God belong mercies and forgivenesses, though we
have rebelled against him.
For thou art the Lord, the Lord God, merciful and gracious, long
suffering, and abundant in mercy and truth. Therefore will we trust
in thee.
To the only wise God, our Saviour, be glory and majesty, dominion
and power, both now and ever. Amen.
Or this:
O Lord, my God, thou art very great; thou art clothed with honour
and majesty:
Who coverest thyself with light as with a garment, who stretchest
out the heavens like a curtain.
 Who layeth the beams of his chambers in great waters, who
maketh the clouds his chariot, who walketh upon the wings of the
wind.
Lord, who shall abide in thy tabernacle who shall dwell in thy holy
hill?
He that walketh uprightly and worketh righteousness, and
speaketh the truth in his heart.
He that backbiteth not with his tongue, nor doeth evil to his
neighbour, nor taketh up a reproach against his neighbour.
In whose eyes a vile person is contemned; but he honoureth them
that fear the Lord.
He that sweareth to his own hurt, and changeth not.
He that doeth these things shall never be moved.
O Lord, thou hast searched me and known me.
Thou knowest my down-sitting and my up-rising; thou
understandest my thoughts afar off.
Thou compassest my path and my lying down, and art acquainted
with all my ways.
For there is not a word in my tongue, but lo, O Lord, thou knowest
it altogether.
Thou hast beset me behind and before, and laid thine hand upon
me.
Such knowledge is too wonderful for me; it is high; I cannot attain
unto it.
I will praise thee, for I am fearfully and wonderfully made;
marvellous are thy works, and that my soul knoweth right well.
Search me, O God, and know my heart; try me, and know my
thoughts;
 And see if there be any wicked way in me, and lead me in the way
everlasting.
Now unto the King, eternal, immortal, invisible, the only wise God,
be honour and glory now and forever. Amen.
Next, the children may be required to bring texts in reply to such
questions as these:
Who is Jesus Christ?
For what did he come into this world?
What is the character of Jesus Christ?
What has he done for us?
What does he require of us?
What is to be the condition of those who are wicked after death?
What is to be the condition of the good after death?
How are we to escape from the portion of the wicked after death?
How are we to gain the rewards of the good after death?
Some such question can be given each morning; and the children
can be required to learn a text from the Bible, which will answer this
question, to repeat the next morning. If they are too young to find it
themselves, they can be required to ask the aid of their companions
who are older, or of their friends at home.
The being, character, and works of God, the feelings and duties
owed to him, and our relations and duties in reference to a future
state, are the topics which usually are classed as religious
instruction.
Moral training commonly is understood as relating to the duties we
owe to ourselves and to our fellow-creatures. In this department the
following methods could be adopted:
Each morning, some one of such practical texts as the following
could be given out for the children to reflect on through the day, and
in reference to which, they can be required to seek from books, or
from their friends, some cases in which this command of God is
either obeyed or disobeyed.
“Thou shalt love thy neighbour as thyself.”
“Whatsoever ye would that men should do to you, do ye even so
to them.”
“Recompense to no one evil for evil.”
“Forbear one another, and forgive one another, if any one have a
quarrel; as Christ forgave you, so also do ye.”
“Bless them that curse you; bless, and curse not.”
“If thine enemy hunger, feed him; if he thirst, give him drink.”
“Put away lying, and speak every one truth with his neighbour.”
“Put on humbleness of mind, meekness, long suffering.”
“Be followers of Christ, who did no sin, neither was guile found in
his mouth; who hath left us an example, that we should walk in his
steps.”
When such texts are given out, their spirit and meaning should be
illustrated by example, and then the children should be required to
learn the text, and next morning to bring some case to illustrate the
violation of, or obedience to this rule.
But it is not sufficient to give children clear views of duty, and
store their memories with the precepts enforcing their duties.
The teachers should keep a strict watch over the children, and
whenever any conduct or disposition appears, that violates these
rules, they should be pointedly applied. A precept from the Bible
should be employed to counteract whatever bad disposition or bad
conduct is observed.
For example, if a child complains that a companion has defaced
his booklet the faulty child be called up, and made to repeat the
command of God which he has violated: such as, “Whatsoever ye
would that men should do to you, do ye even so to them.” If a child
has taken a pen from his companion without leave, take occasion,
on reprimanding him, to set before the school the evil and danger of
pilfering. Enlarge on the nobleness of strict honesty and uprightness.
Show that the evil is not so much the loss of property by the owner
as the bad habit induced in the pilferer, which may lead at last to the
dungeon and the gallows.
Again, if a child is found to be prevaricating, or using any kind of
deceit, require him to repeat the commands of God, “Thou shalt not
bear false witness.” “Lie not at all.” “Lying lips are an abomination to
the Lord, but they that deal truly are his delight.”
Then set forth lying before the school, as what should be held in
universal abhorrence; show the importance of truth, as
indispensable to the existence of society and the happiness of all
beings; show how any kind of attempts at deceit weakens the habit
of truthfulness, and certainly will lead, at last, to lying.
When it is needful to punish, endeavour to select a penalty that
will have a good effect on the school, instead of one that will
awaken sympathy for the offender. When a child is whipped, in many
cases, his cries excite pity and sympathy, and often indignation at
the teacher. But if, when a child has broken the laws of God, the
teacher sets forth the evil of the sin, and then takes some such
precept as this, “Withdraw thyself from every brother that walketh
disorderly,” as his directory in requiring all the school to be separate
from him, shutting him out from the play-ground, and depriving him
of the usual period of recess until the delinquent appears penitent
and anxious to do well; then the teacher appears to the school as
acting by Divine authority, and for the good of the whole.
There are many sins against such commands of God as these:
“Let all things be done decently and in order.” “Whatsoever things
are lovely and of good report, think of these things.” “Be ye
courteous.” The violations of the rules of politeness, of neatness,
and of order, come under these precepts, and school is the place,
above all others, where such faults should be checked. Throwing
down hats and caps, abusing clothes, tearing books, defiling desks
with ink, cutting the benches, marking the walls, are faults which
ought to be noticed as disobedience to these rules. So, also, rude
language, calling nicknames, teasing and frightening companions,
mocking the aged, or deformed, or lame, cruel treatment of birds
and other animals, injuring trees, and many similar practices, should
be checked by appeals to the Word of God.
In addition to this, let the benefits of refined taste and good
breeding be set forth by specific examples. Show the consequences
where the children of a community are rude in the streets, abuse
and injure fences, milestones, graveyards, and fruit-trees, and then
set forth the advantages of street politeness, of the care of our
neighbours’ property, and of all that belongs to the public.
In all efforts to lead children to benevolent feelings and conduct, it
is very important to set before them the example of Jesus Christ,
appealing to their feelings of gratitude and love.
If a child frets at being obliged to serve another, let him be
reminded that Jesus Christ has done far more for him, and that he
came into this world to set us an example, that we should walk in
his steps.
While it is indispensable to notice and reprove faults, it is no less
important to notice and approve whatever is commendable in
children. And much care should be taken to observe whatever is
right, for it is much easier and much better to govern by motives of
pleasure rather than those of pain.
Whenever, therefore, any cases are observed of kindness,
firmness, patience, truth, and faithfulness, let them be spoken of,
not in such a way as to awaken vanity, but simply with approbation
as right, and worthy of imitation.
For example, if a child gives up some gratification in order to
relieve some poor companion, or furnish a destitute schoolmate with
clothes or books; if a child has aided or defended a companion when
laughed at, or ill-treated; if another has found some tempting article,
and, instead of secreting it, has sought out the owner and returned
it; if, when insulted and provoked, another has refrained from angry
words and all retaliation; if another has refused to believe evil of a
companion, and endeavoured to stop an injurious report; if another
has taken care to preserve his own premises from filth and disorder,
and protected the schoolhouse and play-ground from abuse; let all
such actions be presented to the school as good, and worthy of
imitation. Commendation not only encourages and animates those
who do well, but inspires the desire to imitate in others.
In cases where a teacher assumes the care of a school where
there are many children who have formed bad habits, it is very
important that he should imitate Christ in his feelings and
deportment towards sinners. In such a case, it is very important to
convince his pupils that, however bad they are, he is still their friend,
and ever ready to do them good. He should state to them that he is
aware that they have formed bad habits, and that the labour of
curing them is great and difficult. He should carefully notice all
attempts to do better, and where there are efforts made to improve,
occasional failures should be spoken of with words of kindness,
sympathy, and encouragement.
And all teachers need to be careful not to be so frequent in finding
fault, and so severe in manner as to produce the feeling of
hopelessness in efforts to please and satisfy. When a child feels that,
however earnestly he may try to do right, he has such bad habits
already formed that he shall not succeed so as to please his teacher,
all motive for exertion ceases, and he becomes reckless and
hardened.
The great art of curing faults is, so to secure the affection and
confidence of a child, that he shall be a cheerful co-worker with his
teacher, assured of approbation in success, and of forbearance and
sympathy in any failure.
In cases where the morals of a school are very bad, it will be wise
for a teacher to let many things pass unnoticed that in a better
community he would reprove.
 Some one, two, or three rules of duty can be presented at a time,
and diligent efforts be made to remedy habits which violate these
rules. When some gain has been made on these points, then one or
two more can be added, and thus a gradual advance will secure far
more success than attempting everything at once.
There are many ways of rendering the Bible interesting to
children, which should, if possible, be introduced into common
schools. Some of these will be mentioned.
When reading the historical parts of the Old or New Testament, a
large map of Palestine and the other countries spoken of in the
Bible, should be suspended before the school, and all the places
mentioned be pointed out. There are large maps of this kind to be
obtained of the Sunday-school Union.
There is also a cheap chart of history prepared by a Mr. Lyman,
which is most excellent for aiding in the study both of sacred and
profane history. It is so made that it can be hung conveniently
around the wall of a schoolroom, and is so large, that children can
read the names and events while sitting in their seats.
Besides these articles, there are large drawings to be obtained of
the tabernacle and all the articles spoken of in the Pentateuch, and
others, also, that illustrate the manners and customs, dress,
furniture, and dwellings of the Israelites, and the scenery of
Palestine. These pictures, employed to illustrate the history of the
Bible, would give wonderful interest to the exercise of reading it. It
is hoped that, ere long, gentlemen of wealth will begin to endow
common schools with such useful apparatus, instead of confining
their benefactions exclusively to higher seminaries.
In reading the Bible in schools, the following method will be found
to be both useful and interesting: Let the teacher, by the aid of
Townsend’s Bible, arrange a regular course of Bible history
chronologically, selecting only such chapters as will carry on a
connected and complete history. This can be read aloud by the
children in portions each morning; and by the aid of the maps,
pictures, and charts, a vivid interest can be imparted to the exercise,
while, at the same time, opportunities will be given to the teacher to
notice incidents that convey moral instruction.
After this course is completed, then the teacher can prepare a
course of biographical reading, arranged in chronological order, and
use this opportunity also to point out the moral instruction to be
found in these histories of individuals. Next, he might arrange a
course embracing the didactic portions of the Bible, combining in
one course of reading all the moral precepts; and while this is going
on, he can collect anecdotes to relate to the school illustrating these
precepts. Lastly, he might make a selection of the poetry and other
rhetorical beauties of the Bible, and, while this is being read, point
out the inimitable sublimity and beauty of the ideas and the style.
The Introduction to the Study of the Bible by Horne, the larger
edition, and Lowth on Hebrew poetry, are works which would greatly
aid a teacher in such a course of Biblical instruction.[2]
In this course of moral training, it will be seen that there is
nothing sectarian, and nothing which would be objected to by any
but those opposed to the use of the Bible in schools, and to all
religious and moral training. In such cases, it would be proper to
adopt the following course:
It could be stated to the objector, that in this country it is the
majority that must decide every question not already settled by the
Constitutions of the state or nation. That, in regard to the question
of moral and religious training in the schools, the people are free to
use their own judgment. That where the majority wish to have such
training a part of school exercises, they have a right to require it. But
in cases where persons object to having their children so trained, the
majority have no right to insist on it. In order to avoid this, in every
case where a parent requests it, his children can be allowed to leave
the schoolroom while these exercises are going on, to study, or to
perform some other school duty. Or if this is inconvenient, they can
be allowed to come half an hour later, and then remain half an hour
longer, after the others are dismissed. No man could object to such
an arrangement without violating the first principle of our
democracy, by demanding that the minority, and not the majority,
shall be accommodated in this matter.
Now is it not practicable for every woman, who attempts to
promote the proper education of American children, to use whatever
influence she may have with parents, or teachers to secure such a
course of moral training in the schools in her own vicinity, as is here
indicated? Let every woman try what she can do to promote this
important object.
American woman, whose eye may be resting on this page, are you
willing to commence an effort to aid in saving your country from the
perils of ignorance? Are you not spending more time in adorning
your person, your children, or your residence, or in social
enjoyments, or in providing for the gratification of the palate, than
you have yet given to this cause? Can you continue this unchristian,
unpatriotic apportionment of time, without an upbraiding
conscience? Do you say that already you have more to do than you
can properly perform? But, in the list of your pursuits, are there not
some that are of far inferior consequence to this, which it would do
no harm to curtail, and thus gain time for this? Do you not spend
time and money for articles of dress, or ornaments, or in social
intercourse, or for needless luxuries, that you might, without any
evil, give up to this object?
Do you say that you can do but little, and relieve yourself from
obligation because it is so little? Suppose each drop of rain should
urge this plea, and thus delay to refresh the fields? Is not every
great and good work accomplished by a union of many little
influences, and as much so in the moral as in the natural world?
Are you dwelling in those parts of our land where most is done for
education, and comforting yourself that at least you and yours shall
escape in safety? But how can you tell that in five or ten years either
you, or those you love best, will not be the other side of the
Alleghany, and in the most destitute portion of the nation? The
changes of fortune, the pursuit of wealth, the mutations of
matrimonial connexions, utterly forbid any reliance on permanency
of residence.
And how can one portion of this nation suffer and the other
escape? Is not the vast River Valley, whatever may be the character
of its millions, to hold the controlling power of our nation? If any
portion of the fair West be tortured with civil commotion and lawless
rage, will not every groan re-echo from the maternal heart of New-
England and New-York, whose sons and daughters are dwelling on
every prairie and in every valley of our land?
Mother, whose hands are so busy in ornamenting your darling
child; Sister, whose fingers fly so swiftly over the canvass or lace;
Daughter, so earnestly engaged in preparing your elegant
habiliments, look back to that beautiful daughter of emperors, that
sister of kings, that mother of princes, brought to her palace-home
amid a nation’s transports, the welcome bride of the nation’s heir.
Again, on the birth of her first-born, hear the triumphant pæan re-
echoed across the ocean, sung by the very children in our streets,
and in the memory of many now on the stage:

“A Dauphin’s born! let cannon loud

With echoes rend the sky;
All hail to Gallia’s King!
Columbia’s great ally!”

And thus the great English orator of that day describes her: “It is
now sixteen or seventeen years since I saw the Queen of France,
then the Dauphiness, at Versailles: and surely never lighted on this
orb, which she scarcely seemed to touch, a more delightful vision! I
saw her, just above the horizon, decorating and cheering the
elevated sphere she just began to move in, glittering like the
morning star, full of life, and splendour, and joy. Little did I dream I
should have lived to see such disasters fall upon her, in a nation of
gallant men, in a nation of men of honour and of cavaliers. I thought
ten thousand swords would have leaped from their scabbards to
avenge even a look that threatened her with insult.”
 Look, now, through those prison bars. There, pale and mournful,
upon a pallet of straw, rests one for whom the splendours of
Versailles scarcely seemed enough. Her once bright locks, even in
youth, are gray with fear and sorrow. She is in solitude; her husband
in one cell, and her weeping children, torn from her and placed with
brutal keepers, in another. And now her husband is borne forth to a
bloody death. Again her prison doors unclose, and she comes forth,
seated on the fatal car, her hands tied behind her back, surrounded
by thousands, who shout with malignant joy as the fatal guillotine
terminates her woes.
See that last and most innocent sufferer, the poor little Dauphin,
every tender feeling crushed, deliberately instructed in vice, doomed
to disgusting and degrading services, and, ere long, cruelly starved
to death!
American mother, wife, sister, daughter, the same earthquake is
trembling under your feet! If such an awful period agitates any
portion of this land, it will be those raised by wealth and station as
the objects of popular envy, who must first meet the storm. You sit
now in peace and plenty; you spend your time in elegant pleasures,
and, while absorbed in selfish enjoyment, you forget the young and
destitute growing up around you. And as you embroider the flower,
and twine the silk, and fold the riband, they are learning to sharpen
the dagger, and twine the cord, and plant the cannon. Within a
stone’s throw of that smiling child with golden locks, who now
absorbs a mother’s thoughts, may be growing up, in the darkness of
ignorance and vice, the very hand that, at some awful crisis, will
grasp those locks in rage, and plant the dagger in that happy
bosom.
And when, in some after hour of terror and distress, when the
roar of musketry is heard, shooting down father and husband, and
brother and friend; when the bells are tolling, and the drums
beating, and the wife, mother, and daughter behold those they love
best girding to meet the violators of law; when they catch the
parting expression of flushed excitement, or stern determination, or
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