Household Administration, Its Place in the Higher Education of Women — Inside the Classic

omen had been for so long under such strict tutelage that they were unfit to benefit by these new laws. Doubtless it will be remembered that the corruption of the women of the period is practically unparalleled in history, but it must be also borne in mind that the whole system of Imperial government was so vicious that it was almost impossible for women to escape from the widespread influence of vice and corruption.

Christianity as a force began to make itself felt while woman was yet in this low moral state, and it is not therefore surprising that to the leaders of Christianity the freedom which women then enjoyed and the easy method of divorce obtainable were in a large measure responsible for the vitiated state of Roman life. In their eyes the only means of producing a more salutary state of affairs was to put a check on what they considered a menace to a Christian society.

It is of interest to notice how the attitude of the Early Fathers towards women differs from that of Our Lord as recorded in the Gospels. There indeed are women highly honoured, and it is to a woman that Christ often gives a message of the highest import. It was to Mary Magdalen that the Risen Lord first appeared and bade her tell the others, and again it was the woman of Samaria who became the instrument of salvation to her people. But to the Early Fathers the ascetic ideal was the predominant one, and in consequence thereof women were treated as the chief source of temptation to man. "Woman was represented as the door of Hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the demon."[4] In fact a decree of the Council of Auxerre (A.D. 578) forbade women to receive the Eucharist in their naked hands owing to their impurity.

Unfortunately "the bigotry of the Early Christian teachers gave the first check to the tendency to freer institutions, the next was given by the fall of the Empire."

With the influx of the Teutonic tribes we find a new code of ideas and morals, but eventually a compromise was effected between the Germanic and Roman laws. Thus from very early times we find that it was a German custom to provide every bride with a dower, and this is remarked upon by Tacitus. Afterwards the Church adopted this custom, which was strangely enough both Roman and Teutonic in origin.

From the time when the Empire went down in a cataclysm which shook the foundations of the world, until the beginning of the Middle Ages, we hear but little of woman. It was the Sturm and Drang period in the world's history, in which woman had no real position. The women of the upper classes were of necessity confined either to the castle or the convent, and woman's sphere was therefore a small one; man demanded nothing more than that they should minister to his physical wants in the short periods of peace he then enjoyed. Hallam says, "I am not sure that we could trace very minutely the condition of women for the period between the subversion of the Roman Empire and the First Crusade ... there seems however to have been more roughness in that social intercourse between the sexes than we find at a later period."[5]

With the end of this stormy period comes the dawn of the Age of Chivalry, and from that time forward until the Reformation, woman enjoyed a portion at least of her rightful position. It is said that "Chivalry not only bestowed upon the woman perfect freedom in the disposal of hand and heart, but required of the knight who should win her, devoted and lengthened service"; this may be, however, a rather idealised view of the situation; but there is no doubt that the Court and the Cloister became the two centres of women's lives, and an intimate connection was maintained between the two. Nearly all women of gentle birth were educated in nunnery schools, and by the eighth century we find that these schools had attained a high standard of learning, which increased and developed in the succeeding centuries. The convent afforded a shelter to the woman who did not marry and to whom the marriage state did not appeal; there she was able to a certain extent to follow the career she desired, at the same time her personal safety was assured. "The scholar, the artist, the recluse, the farmer, each found a career open to him; while men and women were prompted to undertake duties within and without the religious settlement, which make their activity comparable to that of the relieving officer, the poor law guardian, and the district nurse of a later age."[6] It is perhaps of interest to us to note that the first hospital for lepers in England was founded by a woman, "good Queen Maud," in 1101 at S. Giles' on the East.

The rule of an abbey or a priory called for no mean business capacity on the part of their heads, and as a rule the abbess and prioress were women of great business and administrative ability. Before the Norman Conquest nearly all the nunneries founded in England were abbacies, subsequently priories were the most usual foundations, as according to feudal law women were unable to hold property.

The latter half of the fifteenth and sixteenth centuries are renowned throughout history for their women, who, occupying foremost positions in the government, were clever, cultured, and liberal-minded. One has but to mention the names of Margaret, Countess of Richmond, the "Lady Margaret" of Oxford and Cambridge; of Leonore d'Este, the mother of equally famous daughters, Isabella and Beatrice d'Este; Marguerite de Valois, sister of Francis I., and Isabella of Castile, to conjure up before one's eyes the whole procession of the proud and capable women of these days.

"One and all have been fruitful as successive stages of growth, yet they can never recur, and only the fanatic or visionary could wish that they should recur, for each is narrow and insufficient from the standpoint of a later age."

In England "the women who were the mothers of the men who created the great Elizabethan epoch were almost without exception brought up in nunnery schools"[7] and, alas, the destruction of the nunneries and the rise of the Puritan spirit sounded the death-knell of women's education. After the Reformation the position of woman was peculiarly degrading; in the eyes of the law she possessed practically no status, and "the old chivalrous feeling for woman seems to have faded out with the romance of the Middle Ages--she now figured as the legal property of man, 'the safeguard against sin,' the bearer of children _ad infinitum_."

So woman was left once more to sink back into a slough of despond, until with the end of the eighteenth century there arose the humanitarian movement and the gradual awakening of woman to the sense of her responsibility, with the inevitable corollary of her rightful position as the social equal of man.

If these ideals are to be realised, woman must recognise her responsibilities and act accordingly. She has proved herself a more than apt student in all the liberal studies, she has practically forced the door of nearly all the professions, now she must realise that she must apply her higher learning to what is probably the most difficult profession of all, the management of the home, or in other words she must see that the knowledge she has acquired be adapted and turned to practical aims.

Up to the present time the conduct of the home has been regulated purely by rule of thumb methods; if however in the future it can only be administered with the same method and scientific exactitude as prevail in other great business enterprises, the drudgery of housekeeping will diminish and woman will cease to be a slave to household duties. She will have more time to devote to the cultivation of her own mind, and thus, while becoming a more real companion to man, she will be free to take a more enlightened interest in the education and development of her children.

"Incidentally this may go to prove that a sound knowledge of the household sciences and arts may serve, not to tie a woman more to the storeroom and kitchen, but to enable her to get better results with the expenditure of less time and energy, by enabling her to apply to everything simple and complex within the household the master-mind, instead of the mind of the uncertain amateur."

Her responsibilities are great not only as an individual but as a member of the community to which she belongs; and if she is to fulfil these responsibilities in respect to the home, she cannot do so without a thorough scientific preparation.

The home is the "cradle of life," it was the birthplace of those industries which to-day form the great centres and constitute the means of livelihood for millions. In some of these there is reason to believe that woman took her share as originator. With the process of time, these primitive practices have grown into the great industries and arts of to-day, yet it is still to the woman that the call comes to cultivate and use her taste in these matters, so that when it falls to her to be responsible for the decoration and furnishing of a house, she may be able to choose in all departments of life what is _the best_, to the everlasting benefit of herself and her family, both physically and morally.

If man be the producer and distributer of wealth, woman is certainly the director of consumption. On her rests the responsibility of expending wisely and well the money entrusted to her for the nutrition and clothing of her family, and how can this be adequately fulfilled if she have no real knowledge of the subject beyond what she is able to pick up as she goes along, a method detrimental to all concerned? Little would be thought of any business house which entrusted its most delicate operations to inexperienced buyers, or of any municipality which allowed its affairs to be conducted by an amateur. Far less would be heard of misery, poverty, and ill-health if the art of buying and preparing food, for instance, were properly understood by those whom it most concerns.

Again, the chief racial responsibility falls on woman; it is just in the most precious years of childhood that her influence is so potent, and it is the mother, who besides helping to sow all the ethical and spiritual seeds, should safeguard the perfect physical condition of her children, in order that an unimpaired vitality and constitution be handed on from generation to generation. No proverb is truer than "Mens sana in corpore sano"; the two go hand in hand together, and their accomplishment is the proud privilege of the woman.

From the family flows the life of the nation, and the power to guide it aright lies largely in the hands of women, whether they be married or single. With the married woman her own family comes first of all, and then through it her duty as a citizen; the unmarried woman's duties as a citizen are manifold, and each year they increase and expand. Nearly all the activities of public life are open to her; for instance she may sit on County Councils, Municipal Councils, District Councils, urban and rural Parish Councils,[8] Boards of Guardians, &c.; in fact in the growing field of social work, her services are being more and more recognised as indispensable, and it is impossible in a few words to enumerate all the possibilities of service which lie before her, both professional and philanthropic.

Consequently if a healthy nation is desired, the women of a country must be educated both academically and scientifically. "If women are to be fit wives and mothers they must have all, perhaps more, of the opportunities for personal development that men have. All the activities hitherto reserved to men must be open to them, and many of these activities, certain functions of citizenship, for example, must be expected of them. Moreover, whatever the lines may be along which the fitness of woman to labour will be experimentally determined, the underlying position must be established that, for the sake of the individual and race character, she must be a producer as well as a consumer of social values."[9]

Now how is this most desirable end to be attained? The succeeding papers will deal with the subject _in extenso_; here can only be briefly indicated the scope and purpose of the majority.

An eminent authority tells us that "the objects of nature may be designated as the objective point of view. It is the standpoint of biology and affords the natural conditions for the successful investigation of the laws of life, not only of the lower organisms but of the human race as well."[10] This immediately demonstrates the vital necessity that women should know something of these fundamental laws of life, which biology alone can teach, in order that she may apply these to her ordinary daily life and recognise them as operating in all her surroundings.

The transition from this stage to the next is an easy one. Woman having learnt the laws of life, will immediately view her economic responsibilities with a clearer eye and fuller understanding. It is true that throughout the ages woman has striven to acquit herself as best she could, but until the present day it has mostly been a groping in the dark, without the aid of any exterior agency. Now light is beginning to be thrown on many points hitherto obscure.

Household economics has been well said "to rest on two chief cornerstones, the economy of wealth and the economy of health, and encloses the groundwork of human happiness and human aspirations ... even all departments of science must contribute to its development."

But a mere knowledge of biology and economics is useless without bodily efficiency, and true bodily efficiency is only possible where the environment is favourable to growth and life. It cannot be expected that full physical development can ever take place in ill-lighted, badly ventilated, defectively drained or otherwise objectionable houses. And it must never for a moment be forgotten that if the body be neglected, then, as an inevitable consequence, the mind and spirit must also become warped. It is not that we desire man to develop his physical nature at the expense of his spiritual, but rather that we would see him placed in such a condition that he is able to apply those great faculties, which distinguish him from the brute creation, to their highest and best use.

The ancients recognised in very early times the need of sanitary precautions to protect themselves from the onslaught of disease and the consequent decimation of their race.

We find Mena, King of Egypt (5000 B.C.), mentioning in his Ordinances that offences in diet were one of the things through which "the genius of death becomes eager to destroy men."

The Levitical Laws contain many enactments of a sanitary character, they are one of the oldest known sanitary codes, and have many wise and necessary provisions for the health of the people.

Rules for the conduct of rural life were formulated so far back as 100-500 B.C. in Boeotia. Tarquinus Priscus began and Tarquinus Superbus completed the great works for the drainage of Rome in the fourth and fifth centuries B.C., of which the Cloaca Maxima was the most remarkable feature; even to-day the ancient water-supply of Rome and her system of baths are still a source of admiration to the modern world. And to their credit be it said that the Romans carried this knowledge with them to the countries which they conquered; we find aqueducts at Great Chester and Lanchester, an arterial sewer at Lincoln, and the well-known baths at Bath.

From the destruction of Rome until well-nigh ten centuries later was a period in which no advance in sanitation was made; on the contrary, retrogression was the keynote of the time. Warfare, religious segregation, and the spread of asceticism were the chief reasons for this; the ideals of both Christian and Pagan were opposed to personal and public hygiene. "The ascetic violated all laws of personal hygiene, the monastery's ideal was inconsistent with public hygiene, and both glorified God by teaching submission to pestilence,"[11] which from time to time swept over the country, devastating it from end to end.

But with the increase of trade it became necessary to adopt certain measures for the preservation of human life, and in 1348 we hear of the first street-cleaning and quarantine in those two great centres of commerce, Venice and Cologne. It was in the same year that the most terrible plague which the world has ever known attacked Britain and practically depopulated it, finding its chief prey in the filthy streets of the City. This led in 1379 to an Order in Common Council for keeping the streets clean. But despite this, all through mediæval times personal health was shamefully neglected and public health practically unknown. The consequences are easy to trace; the country was again and again swept by epidemics which were naturally followed by severe famines, and thus on every side progress was checked. The Fire of London at least cleansed London of its filth, and from that time forward matters began to improve. All through the eighteenth century, smallpox, typhus, scurvy, and ague were rampant, and it is not till 1834 that we find the beginning of sanitary legislation. In 1837 the Act for the Registration of Births and Deaths was passed, which at once provided the indispensable foundation for reliable statistics; previous to that date all that there was to depend upon were the Baptismal Registers and the more or less accurate Bills of Mortality. This has been followed by a long series of Public Health enactments concerned with practically every department of life. In fact during the last fifty years the public conscience has been quickened to an extraordinary degree. Much however has yet to be done which cannot be touched by legislation, and it is to the woman, who has been trained in the right conduct of life both private and public, that the world looks for the preservation of healthy human life, much of which is now needlessly sacrificed on the altar of ignorance. In many cases the woman is the only person who can prevent this, therefore she must equip herself for her high and noble duty with all that Science can provide and Art can suggest, neither must she forget that her own home must ever be the starting-point of every endeavour. For the "Mrs. Jellabies" of this world are not those who help forward its progress, rather are they the clogs on its wheels.

Not only charity, but all other virtues begin at home. "So long as the first concern of a nation is for its homes, it matters little what it seeks second or third."

[1] Karl Pearson, "The Chances of Death," p. 3.

[2] Donaldson, "Woman," p. 58. Longmans & Co.

[3] Greenridge, "Roman Public Life," p. 18. Macmillan & Co.

[4] Lecky, "History of European Morals," vol. ii. p. 358.

[5] Hallam, "History of the Middle Ages."

[6] Eckstenstein, "Woman under Monasticism," p. 106.

[7] "The Mediæval Education of Women in England," _Journal of Education_, June 1909.

[8] It is interesting, however, to note the following Electoral Disabilities for women in England and Wales, which, however, do not exist in Scotland or Ireland:--

No married woman can vote in any Town Council election or in any County Council election outside London.

No woman owner has any right, in virtue of her ownership, to vote in any local election. Until 1894 women owners, as such, were entitled to vote in Poor Law Guardian elections, but the Local Government Act of that year disfranchised them, while enlarging the voting rights of men owners.

No woman lodger can vote in any local election, although men lodgers can vote in District and Parish Council and Guardian elections, and in the election of the London County and London Borough Councils.

For women there is no service franchise--such as entitles men to vote in District and Parish Council and Guardian elections, and in the election of London Borough Councils--_i.e._ no occupation of a dwelling as an official or servant (for example, as matron or caretaker) entitles a woman to be placed on the Register.