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 trained in the midst of the work, and amongst the persons whom they are hereafter to govern. Sir F. B. Head says:—"The central board has no power to punish the vicious, no right to revile the improvident, no authority to neglect the impotent. Their wants alone constitute their legal passport to relief; it is to be administered to them with an equal attention to generosity on the one hand, and justice on the other." Surely, therefore, this being the case, it is more important to provide some government that is capable of exercising a moral influence and discrimination in matters connected with the poor. "It is essential to woman's success in undertaking any higher employment, to wit, that she must undergo special training for her work, as any one of the other sex must undergo special training for his work. Dilettante visiting, desultory fits of charity, must give way to serious application, laborious preparation, and long study."—Industrial and Social Position of Women, p. 280.

As long as masters and matrons must (generally speaking) be husband and wife, it is hardly probable that both should be well fitted for their work, which, we repeat again, demands an especial training and devotion. Mrs. Jameson has remarked upon what she calls the "morale of dress," and its influence on all ranks. She justly censures the tawdry and unsuitable attire adopted by nurses when no uniform costume is provided. We cannot help alluding to the no less unsuitable style of dress worn by matrons. The governor of a large prison has expressed his conviction that a great proportion of crime amongst female prisoners has its origin in a love of dress and finery. Can it be wise, therefore, to allow matrons to deck themselves out with gay ribbons and artificial flowers in the eyes of those very persons to whom we wish to make them objects of respect and examples of modesty? Those who have seen and admired the perfectly neat and simple costume worn by the deaconesses of Kaiserswerth, as well as by their excellent "mother," Madame Fliedner, may understand something of the moral influence which may be exercised even in such apparently trifling matters as these, and make comparisons not flattering to ourselves at home. Communion of Labour, p. 96. develop them in a national manner, if the result is to be successful. Germany has her "deaconesses," France and Italy their "sisters of charity" and of "mercy." In England we have also some institutions of "sisters," but it may be that here no general title will be given to those who volunteer for such works as these. "Lady superintendent," "lady nurses," "nursing sisters," are some of the names which have been already assumed, and which appear to be suited to our English tastes and habits. Those which have too much resemblance to the orders of the Romish Church have been rejected, for obvious reasons, for it is very desirable to avoid all suspicion of imitating the errors of those who carry out these good works abroad. It is clearly shewn, however, in the pamphlet on Kaiserswerth, that the original institution of such societies of women is derived from the primitive Church, and that Protestants have since then carried them out. It may be well to quote the remarks which bear upon this point: —

"'We see, in the very first times of Christianity, an apostolical institution for the employment of woman's powers directly in the service of God. We find them employed as 'servants of the Church.' We read in the Epistle to the Romans of a 'deaconess,' as in the Acts of the Apostles of 'deacons.' Not only men were employed in the service of the sick and poor, but also women. In the fourth century, St. Chrysostom speaks of forty deaconesses of Constantinople. We find them in the"