When I mentioned wood-carving to women, I was thinking, in part, of the immense annual demand for Christmas presents. In this connection, also, I should like to direct the attention of our rural women to the art of preserving and candying fruit. "But that is nothing new," you will say. "Did not your Massachusetts census for 1845 enumerate certain picklers and preservers?" Yes; but those women were merely in the employ of men carrying on large establishments. What I would suggest is a domestic manufacture to compete with French candies, and to occupy the minds of our farmers' wives and daughters, to the exclusion of shirt-fronts and shoe-binding.
Every one of us, probably, fills more than one little stocking, on Christmas night, with candied fruit. If we belong to the "first families," and wish to do the thing handsomely, this fruit has cost from seventy-five cents to a dollar a pound; we knowing, all the while, that better could be produced for half or two-thirds the money. Last year, I purchased one pound of the candy, and examined it with practical reference to this question. Plums, peaches, cherries, apples, and pears, all tasted alike, and had evidently been boiled in the same sirup. Apple and quince marmalades alone had any flavor. Now, our farmers' daughters could cook these fruits so as to preserve their flavor, could candy them and pack them into boxes, quite as well as the French men; and so a new and important domestic industry might arise. The experiment would be largely profitable as soon as all risk of mistake were over; and perishable fruit at a distance from market could be used in this way. A few years ago, we had a rare conserve from Constantinople and Smyrna, called fig-paste. Now we have a mixture of gum Arabic and flour, flavored with essences; made for the most part at Westboro', and called by the same name. Yes, we actually have fig-paste, spicy with wintergreen and black-birch! Now, what is to prevent our farmers' daughters from making this?—from putting up fruits in air-tight cans, and drying a great many kinds of vegetables that cannot be had now for love or money? Who can get Lima beans or dried sweet-corn, that does not dry them from his own garden?
Do not let our medical friends feel too indignant if I recommend to these same women the manufacture of pickles. The use of pickles, like the use of wine, may be a questionable thing; but, like liquors, they are a large article of trade: and, if we must have them, why not have them made of wholesome fruit, in good cider-vinegar, with a touch of the grandmotherly seasoning that we all remember, rather than of stinted gherkins, soured by vitriol and greened by copper? There are many sweet sauces, too,—made of fruit, stewed with vinegar, spice, and sugar,—which cannot be obtained in shops, and would meet a good market. How easy the whole matter is, may be guessed from this fact, that, sitting once at a Southern table,—the table of a genial grand-nephew of George Washington, who bore his name,—I was offered twenty-five kinds of candied fruit, all made by the delicate hands of his wife; and seven varieties in form and flavor, from the common tomato.
I looked through Boston in vain, the other day, to find a common dish-mop large enough to serve my purpose. There was no such thing to be found. Taking up one of the slender tassels offered me, I inquired into its history, and was informed that it was imported from France. The one I had been trying to replace had been made by some skilful Yankee hand for a Ladies' Fair. Now, what are our poor women doing, that they cannot compete with this French trumpery, and give us at least dish-mops fit for use?
As teachers of gymnastics, women are already somewhat employed. A wide field would be opened, if a teacher were attached to each of our public schools,—a step in physical education greatly needed.
No conservative is so prejudiced, I suppose, as to object to placing woman in all positions of moral supervision. Female assistants in jails, prisons, workhouses, insane asylums, and hospitals, are seen to be fit, and to have a harmonizing influence in every respect. How many more such assistants are needed, we may guess from the fact that our City Jail and Charlestown are still unsupplied. Women of a superior order are needed for such posts; and when will they be found? Not till labor is thoroughly respected; not till the popular voice says, "It is all very well to be a Miss Dix, and go from asylum to asylum, suggesting and improving; but it is just as well, quite as honorable, to work in one asylum, carrying out the wise ideas which a Miss Dix suggests, and securing the faithful trial of her experiments." Many men in Beacon Street would feel honored to call the moving philanthropist sister or friend; but few would like to acknowledge a daughter in the post of matron or superintendent. Why not? There is something "rotten in the State" where such inconsistencies exist. How thoroughly men accept such women, as soon as they are permitted to try their experiment, we may judge from the case of Florence Nightingale and her staff. The very men, whose scepticism kept the army suffering for months, would be the first to send them now; and the soldiers, who kissed her shadow where it fell, would fill the whole Commissariat with women. When her gentle but efficient hand broke in the doors of the storehouses at Scutari, a general huzza followed from the very men who were too timid to break the trammels of office. The woman's keen sympathy with the advancing spirit of her time, taught her what it was fit to do; and, if the rippling smiles of suffering men had not rewarded her when the bedding and stores were distributed, the warm encomiums of her Queen, whose heart she had so truly read, must have done it. Following out this train of reflection, I have often thought it would some day fall to women, and to women alone, to exercise the function of parish minister! I do not mean "parish preacher." I hold pulpit graces cheap by the side of that fatherly walk among his people, which has made the name of Charles Lowell sacred to the West Church. Go back to the history of the first church in every town: see how the minister knew the story of every heart in his parish; how he kept his eye on every lonely boy or orphan girl; how widowed mothers took his counsel about schools and rents; how forlorn old maids trusted to him to make all "things come round right;" how the lad, inclining to wild courses, found no better friend than he. How is it now? The minister has his Sunday sermons, his annual addresses before certain societies, his weekly association. In the old time, such things were done, yet not the other left undone. Now the lonely boy or orphan girl must seek out the minister,—and how likely this is to happen everybody knows; the mother must tell over the story of her widowhood, pained to see how "in course" it falls upon that wearied ear; the spinster must tell again how the boat floated empty and bottom upward to shore long years ago, and so no one was "spared to keep all right;" and the wild lad—alas! how many such do the clergy save now?
As I see such things,—and I do see them often,—as I realize that change in men and times, in manners and books, from which this change is inseparable,—I confess I see a new[27] sphere opening for women. It takes no remarkable gifts, in the common sense of those words; only a kindly heart, a thoughtful head, a tender, reverent care-taking, wholly apart from meddlesomeness. Not many are the ministers now who will pause to explain to Martha that she is careful and troubled about many things; and that really the visionary Mary, with her dreamy eyes, is choosing the good part. Not many can see Nathanael standing under the fig-tree, and remind him of it at the needful moment. But if, in every religious household, there were a deaconess, called by nature and God to her work,—one to whom the young felt a right to go with questions home could not answer; one pledged to secret counsel, with whom the restless and unhappy might confer,—it seems to me the wheels of life would move more smoothly.[28] How the unlikeliest persons are sometimes raised up to such a ministry, let the following story tell. In the dim and dreary precincts of the Seven Dials in London, years ago, two orphan girls were left lying on door-steps, fed by chance charity, to grow up as they might. One died; and the other was finally adopted by an old man, an atheist, who had been neighbor to her parents. She grew up an atheist also, and married,—saved by God's mercy from what had seemed her likeliest fate. Stepping into the passage of the Bloomsbury Mission Hall to shelter herself from the rain, one night, a shaft, winged by the Holy Spirit, struck to her empty heart.
The next week, a lending library was to be opened in the district. Marian was first at the door. "Sir," said she, "will you lend me a Bible?"—"A Bible!" exclaimed the man. "We did not mean to lend Bibles; but I will get you one."
How long she read, how she was at first moved, none but God can know. But, whether from mental distress or from the sad vicissitudes of her needy career, she became very ill, and went to a public hospital. While there, she saw the sufferings of those who applied for its charity, and observed that the filthy state of their persons needed a friendly female hand. When she came out, she wrote to the missionary, and told him she wished to dedicate all her spare time to the lost and degraded of her own sex. "God's mercy," she writes, "has spared me from their fate: for me their misery will have no terrors. I will clean and wash them, and mend their linen. If they can get into a hospital, I will take care of their clothes." You may suppose the missionary did not lose sight of Marian, and you may guess how gladly she undertook to distribute Bibles; going, where none of the gentry could go, into dens of misery known only to the police-officers and herself. Spending her mornings in distributing Bibles, and giving the kind and pastoral counsel everywhere needed, she discovered, in the autumn of 1857, a new want, and devoted her afternoons to teaching the ignorant women about her to cut and make their children's clothes. Why she knew better than they, who shall tell? Then came the November panic and its wide-spread distresses; and, seeing how food was wasted from ignorance, she opened a soup-kitchen of her own. She used what is called vegetable stock: her wretched customers liked it, and she sold it all through the winter for a price which just paid the cost of cooking. Her noble work goes on. The stone which the builders of our modern society would have rejected, is now the head of the corner; and Seven Dials knows her as "Marian, the Bible-woman."