Now if we want a girl to grow to the best that a woman ought to be it is in two things that we must establish her fundamentally—quiet of mind and firmness of will. Quiet of mind equally removed from stagnation and from excitement. In stagnation her mind is open to the seven evil spirits who came into the house that was empty and swept; under excitement it is carried to extremes in any direction which occupies its attention at the time. The best minds of women are quiet, intuitive, and full of intellectual sympathies. They are not in general made for initiation and creation, but initiation and creation lean upon them for understanding and support. And their support must be moral as well as mental, for this they need firmness of will. Support cannot be given to others without an inward support which does not fail towards itself in critical moments. The great victories of women have been won by this inward support, this firmness and perseverance of will based upon faith. The will of a woman is strong, not in the measure of what it manifests without, as of what it reserves within, that is to say in the moderation of its own impulsiveness and emotional tendency, in the self-discipline of perseverance, the subordination of personal interest to the good of whatever depends upon it for support. It is great in self-devotion, and in this is found its only lasting independence.
To give much and ask little in personal return is independence of the highest kind. But faith alone can make it possible. The Catholic Faith gives that particular orientation of mind which is independent of this world, knowing the account which it must give to God. To some it is duty and the reign of conscience, to others it is detachment and the reign of the love of God, the joyful flight of the soul towards heavenly things. The particular name matters little, it has a centre of gravity. "As everlasting foundations upon a solid rock, so the commandments of God in the heart of a holy woman." [1—Ecclus. XXVI. 24.]
APPENDIX I.
EXTRACT FROM "THE BLESSED SACRAMENT" BY FATHER FABER.
BOOK III. SEC. VII.
Let us put aside the curtain of vindicative fire, and see what this pain of loss is like; I say, what it is like, for it fortunately surpasses human imagination to conceive its dire reality. Suppose that we could see the huge planets and the ponderous stars whirling their terrific masses with awful, and if it might be so, clamorous velocity, and thundering through the fields of unresisting space with furious gigantic momentum, such as the mighty avalanche most feebly figures, and thus describing with chafing eccentricities and frightful deflections, their mighty centre-seeking and centre-flying circles, we should behold in the nakedness of its tremendous operations the Divine law of gravitation. Thus in like manner should we see the true relations between God and ourselves, the true meaning and worth of His beneficent presence, if we could behold a lost soul at the moment of its final and judicial reprobation, a few moments after its separation from the body and in all the strength of its disembodied vigour and the fierceness of its penal immortality.
No beast of the jungle, no chimera of heathen imagination, could be so appalling. No sooner is the impassable bar placed between God and itself than what theologians call the creature's radical love of the Creator breaks out in a perfect tempest of undying efforts. It seeks its centre and it cannot reach it. It bounds up towards God, and is dashed down again. It thrusts and beats against the granite walls of its prison with such incredible force, that the planet must be strong indeed whose equilibrium is not disturbed by the weight of that spiritual violence. Yet the great law of gravitation is stronger still, and the planet swings smoothly through its beautiful ether. Nothing can madden the reason of the disembodied soul, else the view of the desirableness of God and the inefficacious attractions of the glorious Divinity would do so.
Up and down its burning cage the many-facultied and mightily intelligenced spirit wastes its excruciating immortality in varying and ever varying still, always beginning and monotonously completing, like a caged beast upon its iron tether, a threefold movement, which is not three movements successively, but one triple movement all at once. In rage it would fain get at God to seize Him, dethrone Him, murder Him, and destroy Him; in agony it would fain suffocate its own interior thirst for God, which parches and burns it with all the frantic horrors of a perfectly self-possessed frenzy; and in fury it would fain break its tight fetters of gnawing fire which pin down its radical love of the beautiful Sovereign Good, and drag it ever back with cruel wrench from its desperate propension to its uncreated Centre. In the mingling of these three efforts it lives its life of endless horrors. Portentous as is the vehemence with which it shoots forth its imprecations against God, they fall faint and harmless, far short of His tranquil, song-surrounded throne.
Pour views of its own hideous state revolve around the lost soul, like the pictures of some ghastly show. One while it sees the million times ten million genera and species of pains of sense which meet and form a loathsome union with this vast central pain of loss. Another while all the multitude of graces, the countless kind providences, which it has wasted pass before it, and generate that undying worm of remorse of which Our Saviour speaks. Then comes a keen but joyless view, a calculation, but only a bankrupt's calculation, of the possibility of gains for ever forfeited, of all the grandeur and ocean-like vastness of the bliss which it has lost. Last of all comes before it the immensity of God, to it so unconsoling and so unprofitable; it is not a picture, it is only a formless shadow, yet it knows instinctively that it is God. With a cry that should be heard creation through, it rushes upon Him, and it knocks itself, spirit as it is, against material terrors. It clasps the shadow of God, and, lo! it embraces keen flames. It runs up to Him but it has encountered only fearful demons. It leaps the length of its chain after Him, but it has only dashed into an affrighting crowd of lost and cursed souls. Thus is it ever writhing under the sense of being its own executioner. Thus there is not an hour of our summer sunshine, not a moment of our sweet starlight, not a vibration of our moonlit groves, not an undulation of odorous air from our flowerbeds, not a pulse of delicious sound from music or song to us, but that hapless unpitiable soul is ever falling sick afresh of the overwhelming sense that all around it is eternal.