Positions

by Richard Mulcaster

But now hauing graunted them the benefit and society of our education, we must assigne the end, wherfore their traine shall serue, whereby we may apply it the better. Our owne traine is without restraint for either matter or maner, bycause our employment is so generall in all thinges: theirs is within limit, and so must their traine be. If a yong maiden be to be trained in respect of mariage, obedience to her head, and the qualities which looke that way, must needes be her best way: if in regard of necessitie to learne how to liue, artificiall traine must furnish out her trade: if in respect of ornament to beawtifie her birth, and to honour her place, rareties in that kinde and seemly for that kinde do best beseeme such: if for gouernment, not denyed them by God, and deuised them by men, the greatnes of their calling doth call for great giftes, and generall excellencies for generall occurrences. Wherefore hauing these different endes alwayes in eye, we may point them their traine in different degrees. But some Timon will say, what should wymen do with learning? Such a churlish carper will neuer picke out the best, but be alway ready to blame the worst. If all men vsed all pointes of learning well, we had some reason to alleadge against wymen, but seeing misuse is common to both the kinds, why blame we their infirmitie, whence we free not our selues? Some wymen abuse writing to that end, some reading to this, some all that they learne any waye, to some other ill some waye. And I praie you what do we? I do not excuse ill: but barre them from accusing, which be as bad themselues: vnlesse they will first condemne themselues, and so proceede in their plea with more discretion after a repentant discouerie. But they will not deale thus, they will rather retire for shame and proue to be nonsuite, then confesse themselues faulty and blush for their blaming. Wherfore as the communitie of vertues, argueth the communitie of vices naturally in both: so let vs in that point enterchaunge forgiuenesse, and in hope of the vertues direct to the best, not for feare of the vices, make an open gap for them. Wherefore in directing of that traine, which I do assigne vnto young maidens, I will follow this methode, and shew which of them be to learne, and when, what and how much, where and of whom.

Which and when.

As concerning those which are to be trained, and when they are to begin their traine, this is my opinion. The same restraint in cases of necessitie, where they conueniently cannot, and the same freedom in cases of libertie, when they commodiously may, being reserued to parentes in their daughters, which I allowed them in their sonnes, and the same regard to the weaknesse and strength of their witts and bodies, the same care for their womanly exercises, for helpe of their health, and strength of their limmes, being remitted to their considerations, which I assigned them in their sonnes, I do thinke the same time fit for both, not determinable by yeares, but by ripenesse of witte to conceiue without tiring, and strength of bodie to trauell without wearying. For though the girles seeme commonly to haue a quicker ripening in witte, then boyes haue, for all that seeming, yet it is not so. Their naturall weaknesse which cannot holde long, deliuers very soone, and yet there be as prating boyes, as there be pratling wenches. Besides, their braines be not so much charged, neither with weight nor with multitude of matters, as boyes heades be, and therefore like empty caske they make the greater noise. As those men which seeme to be very quicke witted by some sudden pretie aunswere, or some sharp replie, be not alwaye most burthened, neither with lettes, nor learning, but out of small store, they offer vs still the floore, and holde most of the mother. Which sharpnesse of witte though it be within them, as it bewraeth it selfe: yet it might dwell within them a great while, without bewraying of it selfe, if studie kept them still, or great doinges did dull them: as slight dealinges and imperious, do commonly maintaine that kinde of courage. Boyes haue it alwaye, but oftimes hide it, bycause their stuffe admitteth time: wenches haue it alwaye, and alwaye bewray it, bycause their timber abides no tarying. And seeing it is in both, it deserues care in both, neither to timely to stirre them, nor let them loyter to long. As for bodies the maidens be more weake, most commonly euen by nature, as of a moonish influence, and all our whole kinde is weake of the mother side, which when she was first made, euen then weakned the mans side. Therefore great regard must be had to them, no lesse, nay rather more then to boyes in that time. For in proces of time, if they be of worth themselues, they may so matche, as the parent may take more pleasure in his sonnes by law, then in his heires by nature. They are to be the principall pillers in the vpholding of housholdes, and so they are likely to proue, if they proue well in training. The dearest comfort that man can haue, if they encline to good: the nearest corrosiue if they tread awry. And therfore charilie to be cared for, bearing a iewell of such worth, in a vessel of such weaknesse. Thus much for there persons whom I turne ouer to the parentes abilitie for charge: to their owne capacitie for conceit: in eche degree some, from the lowest in menaltie, to the highest in mistriship.

The time hath tied it selfe to strength in both parts, for the bodie to trauell, for the soule to conceiue. The exercises pray in no case to be forgot as a preseruatiue to the body, and a conserue for the soule.

What.

For the matter what they shall learne, thus I thinke, following the custome of my countrie, which in that that is vsuall doth lead me on boldly, and in that also which is most rare, doth shew me my path, to be already troden. So that I shall not neede to erre, if I marke but my guide wel. Where rare excellencies in some wymen, do but shew vs some one or two parentes good successe, in their daughters learning, there is neither president to be fetcht, nor precept to be framed. For preceptes be to conduct the common, but these singularities be aboue the common, presidentes be for hope, those pictures passe beyond al hope. And yet they serue for profe to proceede by in way of argument, that wymen can learne if they will, and may learne what they list, when they bend their wittes to it. To learne to read is very common, where conuenientnes doth serue, and writing is not refused, where oportunitie will yeild it.

Reading.

Reading if for nothing else it were, as for many thinges else it is, is verie needefull for religion, to read that which they must know, and ought to performe, if they haue not whom to heare, in that matter which they read: or if their memorie be not stedfast, by reading to reuiue it. If they heare first and after read of the selfe same argument, reading confirmes their memorie. Here I may not omit many and great contentmentes, many and sound comfortes, many and manifoulde delites, which those wymen that haue skill and time to reade, without hindering their houswifery, do continually receiue by reading of some comfortable and wise discourses, penned either in forme of historie, or for direction to liue by.

Writing.

As for writing, though it be discommended for some priuate cariages, wherein we men also, no lesse then wymen, beare oftentimes blame, if that were a sufficient exception why we should not learne to write, it hath his commoditie where it filleth in match, and helpes to enrich the goodmans mercerie. Many good occasions are oftentimes offered, where it were better for them to haue the vse of their pen, for the good that comes by it, then to wish they had it, when the default is felt: and for feare of euill, which cannot be auoided in some, to auert that good, which may be commodious to many.