The Project Gutenberg EBook of Girls: Faults and Ideals, by J. R. Miller This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Girls: Faults and Ideals A Familiar Talk, With Quotations From Letters Author: J. R. Miller Posting Date: March 22, 2014 [EBook #9386] Release Date: November, 2005 First Posted: September 28, 2003 Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK GIRLS: FAULTS AND IDEALS *** Produced by Ted Garvin, and PG Distributed Proofreaders. HTML version by Al Haines. GIRLS: FAULTS AND IDEALS. _A FAMILIAR TALK, WITH QUOTATIONS FROM LETTERS._ BY J.R. MILLER, D.D. NEW YORK 10 EAST FOURTEENTH ST. THOMAS V. CROWELL & CO. BOSTON: 100 PURCHASE STREET. GIRLS: FAULTS AND IDEALS. "Cleanse thou me from secret faults." PSA. xix, 12. "The King's daughter is all glorious within: her clothing is of wrought gold."--PSA. xiv. 13. The religion of Christ has something to say to every man, woman, and child, in every relation, on every day, in every experience of life. It is not something for Sundays, and for prayer-meetings, and for sick-rooms, death-beds, and funerals: it is just as much for the school-room, the play-ground, the store, the kitchen, the street. Wherever you may chance to be, if you listen you will hear a voice behind you, whispering, "This is the way; walk ye in it." The Bible is the Word of God, our Father's will concerning his children; and it has something to say each day, at every point of experience, to every one of us. I want to help the girls and young women, if I can, to hear a little of what Christ has to say to them. It is good for us to see ourselves as others see us. Hence, I have asked a number of Christian young men to give me answers to certain questions, and from these I have quoted in this familiar talk. I take two of these questions, viz.; 1. "What are some of the most common faults in young women of your acquaintance?" 2. "What are some of the essential elements of character in your ideal of true young womanhood?" We shall think then of common faults and of ideals. The first text I have chosen is a prayer for for the cleansing of faults. The second is a description of the life that pleases God. "Cleanse thou me from secret faults." Is there one of us who does not, from deepest heart pray this prayer? I pity that man or that woman who does not long to be cured of faults, whatever they are, however painful or costly their removal may be. Some one says,--and the words are worthy of being written in gold,--"Count yourself richer that day you discover a new fault in yourself,--not richer because it is there, but richer because it is no longer a hidden fault; and if you have not found all your faults, pray to have them revealed to you, even if the revelation must come in a way that hurts your pride." Mr. Ruskin has this word also for young women: "Make sure that however good you may be, you have faults; that however dull you may be, you can find out what they are; and that however slight they may be, you had better make some patient effort to get rid of them.... Therefore see that no day passes in which you do not make yourself a somewhat better creature; and in order to do that find out first what you are now.... If you do not dare to do this, find out why you do not dare, and try to get strength of heart enough to look yourself fairly in the face, in mind as well as in body.... Always have two mirrors on your toilet table, and see that with proper care you dress both the mind and body before them daily." These words show us the importance of the prayer: "Cleanse thou me from secret faults." We all have our faults, which mar the beauty of our lives in the eyes of others. Every noble soul desires to grow out of all faults, to have them corrected. The smallest fault mars the beauty of the character; and one who seeks to possess only "whatsoever things are lovely" will be eager to be rid of whatever is faulty. Ofttimes, however, we do not know our own faults: we are unconscious of them. We cannot see ourselves as others see us. The friend does us a true kindness who tells us of the things in our character, habits, manners, which appear as blemishes, although many people have too much vanity to be told of their faults. They resent it as a personal insult when one points out any blemish in them. But this is most foolish short-sightedness. To learn of a fault is an opportunity to add a new line of beauty to the life. Our prayer each day should be that God would show us our secret faults, whatever messenger he may send to point them out, and then give us grace to correct them. The young men who have replied to my question concerning the faults of young women have done so in most kindly spirit, for to a noble soul it is always an unwelcome task to find fault; it is much easier to name the beautiful things in those we love than the blemishes. Several writers have referred to the matter of _dress_. One says "Too much time is given by many young ladies to dressing. They scarcely think of anything else." Another names, "The love of dress, the inordinate desire to excel their companions in this particular," as among the common faults in young women, adding that it has led many of them to ruin. Another says they like to make themselves attractive by conspicuous colors, and suggests that if they would spend less time in shopping and more in some elevating occupation, for example in making home brighter for brothers and parents, it would be better. "Following fashion to an extreme that is unbecoming and often extravagant; too great attention to outward adornment at the expense of inner adornment," another marks as a too prominent fault. We remember that St. Peter has a word about dressing: "Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quite spirit." Every young woman should dress well, that is, neatly, tastefully, modestly, whether she be rich or poor. Conspicuous dressing is vulgar. True refinement avoids anything showy and flashy: it never dresses better than it can afford, and yet it is always well dressed, even in simple muslin or plain calico. Another fault mentioned is _the lack of moral earnestness_. "Frivolity, arising from want of purpose in life," one names, "even the most sacred duties and relations being marred by this frivolousness. The best years of life are wasted in small talk and still smaller reading, tears and sighs being wasted over a novelist's creations, while God's creatures die for want of a word of sympathy." Another names, "Frivolity, want of definiteness of purpose." Still another says: "The giving of so little time to serious reflection and for preparation for the responsible duties of life. In other words, frivolity of manner, shallowness of thought, and, as a consequence, insipidity of speech are strongly marked faults in some young ladies." This writer pleads for deeper, intenser earnestness. "Young women will reach a high excellence of moral character only as they prepare themselves for life by self-discipline and culture." Another puts it down as "A want of firm decision in character and action," and says that too often, in times "when they ought to stand like a rock, they yield and fall;" and adds: "The young ladies of our land have power to mould the lives of the young men for good or for evil." There is a caution in these words which every young woman should heed. Life is not play, for it has its solemn responsibilities, its sacred duties; and eternity lies beyond this little span. I call you to earnestness, moral earnestness. Determine to make the most and the best of your life. Get an education to fit you for life's duties, even though it must be gotten in the little fragments of time that you can redeem from busy days. Life is too short to crowd everything into it. Something must always be left out. Better leave out many of your amusements and recreations, than grow up into womanhood ignorant and with undisciplined intellectual powers. Train your mind to think. Set your ideal before you,--rich, beautiful womanhood,--and bend all your energy to reach it. Some of these letters speak of the common _talk_ of girls as being largely idle gossip; criticisms of absent people; unkind words about persons whom the ladies would meet with warm professions of friendship and fervent kisses if they were to come in a minute later. Dear girls, I plead for sincerity in speech. "Do not yield to the passion for miserable gossip which is so common. Talk about things, not people. Do not malign or backbite your absent friend. What is friendship worth if the moment the person is out of sight the tongue that has professed affection becomes a poisoned fang, and the lips which gave their warm kiss utter the word of ridicule, or sneer, or aspersion? Better be dumb than have the gift of speech to be used in the miserable idle words, insincerities, and backbitings too common in modern society. Surely something better can be found to talk about; if not, utter silence is more heaven-like. A stupid girl who cannot talk at all is better far than a chattering girl who can talk of nothing good or useful. "Find thou always time to say some earnest word between the idle talk." One mentions "_want of reverence for sacred things_" as a sad fault in some young women. He has seen them whispering in the church and Sunday school, during sermon and lesson, even during prayer, and has marked other acts of irreverence. It is to be hoped that this fault is indeed rare, unless it be in very young girls, who know no better. But as the fault has been pointed out by one who has been sorely pained by it, will not the girls and young women think of it a moment? A girl's religion should be full of joy and gladness. It should make her happy, fill her lips with song; but it should make her so reverent that, in the presence of her God, in prayer, in worship, in the study of the Bible, her heart shall be silent with the silence of adoration. Dear girls, remember that in any religious service, you are standing or bowing before God, and let nothing for one instant tempt you to whisper, to smile, to do aught that would grieve the Holy Spirit. Others speak of _a want of respect for the aged_, and especially for parents, as a fault of young women. "How often is the kind advice a father and mother set aside, just because it goes against some whim or fancy of their own! A desire on the part of a young lady to live in the fashion, to be well-dressed at all hours and ready for callers--how much toil and sacrifice often fall to a good mother from such an ambition!" The writer gives other illustrations of the same spirit in some girls. It is hoped that there are but few who see their own face in this mirror. Not long since I stood by the coffin and grave of a young girl whom I had known for a dozen years. She received a fine education, having finished a course in one of the best colleges of the land. What did she do with her education? Did she sit down as a lady of elegant leisure? Did she think her trained powers were too fine to be used in any common work? Did she look down from her lofty height upon her mother as old-fashioned, out of date? No: she came home from college at the end of her course, and at once went into her home to lift the burden and care from the shoulders of the loving, patient mother who had toiled for her so long in order that she might receive her education and training. When the beautiful girl was dead, the mother told me with loving gladness how Gertrude had lifted one by one every burden from her during those years, until, at last, the child's own hands carried all the household care and responsibility. She did not think her richly-furnished life too fine to be used in plain household duties, She remembered all her mother's self-denials in her behalf in earlier days, and rejoiced that now she might, in some measure, reward her. I have spoken of this one young woman's loving regard for her mother, and of the way she showed it, in the hope that it may inspire in many another young girl's heart a spirit of noble helpfulness toward a tired mother. One writer notes as a fault in some young women, that they are _careless of their good names_. "They are not careful enough as to their associates and companions. Some of them are seen with young men who are known to be of questionable moral character. On the streets they talk loudly, so as unconsciously to attract attention to themselves. They act so that young men of the looser sort will stare at them and even dare to speak to them." In these and other ways, certain young women, this writer says, imperil their own good name, and, I may add, imperil their souls. When will young girls learn that modesty and shrinking from public gaze are the invariable marks of true beauty in womanhood; and that anything which is contrary to these is a mark of vulgarity and ill-breeding? Guard your name as the jewel of your life. Many a young woman with pure life has lived under shadows all her later years, because of some careless--only careless, not wrong--act in youth which had the appearance of evil. In one letter received from a thoughtful young man, mention is made of a "disregard of health," as a common fault in young women. Another mentions but one fault,--"the lack of glad earnestness." Another specifies, "thoughtlessness, heedlessness, a disregard of the feelings of others," Another thinks some young women "so weak and dependent that they incur the risk of becoming a living embodiment of the wicked proverb, 'So good that they are good for nothing.'" On the other hand, however, one writer deplores just the reverse of this, the tendency in young women to be independent, self-reliant, appearing not to need protection and shelter. Doubtless there is truth in both those criticisms: there are some young women who are so dainty, so accomplished, so delicate, that they can be of little use in this world. When misfortune comes to such and they are thrown out of the cosy nest, they are in a most pitiable condition indeed. They can do nothing to provide for themselves. Then there are others who so pride themselves on their independence, that one of the sweetest charms of womanhood is lost--the charm of gentle trustfulness. I have suggested enough faults for one lesson,--perhaps as many as you can carry in your mind, certainly as many as you can correct, although I have not exhausted the list that I find in my correspondence. As I said at the beginning, these faults are pointed out, not in the spirit of criticism, but in the spirit of kindness, of truest interest, and with desire to help. Many of them may seem very trivial faults, but small specks stain the whiteness of a fair robe. "Little things make perfection." You cannot afford to keep the least discovered fault in your character or conduct, for little blemishes are the beginnings of greater ones that by and by will destroy all the beauty of life. "It is the little rift within the lute That by and by will make music mute, And, ever widening, slowly silence all-- The little rift within the lover's lute: Or little pitted speck in garnered fruit, That rotting inward, slowly moulders all." Will you not, then, pray this prayer: "Cleanse thou me from secret faults"? Do not try to hide your faults--hiding them does not cure them. Every true woman wants to grow into perfect moral and spiritual beauty. In order to do this, she wants to know wherein she fails, what blemishes others see in her, what blemishes God sees in her. Then, as quickly as she discovers the faults, she wants to have them removed. The old artist Apelles had for his motto: "_Nulla dies sine linea_"--"No day without a line." Will you not take this motto for yours, and seek every day to get the victory over some little blemish, to get some fault corrected, to get in your life a little more of the beauty of perfect womanhood? Cleanse thou me, O Lord, from secret faults. Now I turn your thoughts away from faults to ideals. The second question was: "What are some of the essential elements of character in your ideal of true young womanhood?" Here also I can give only very few of the answers received. Nearly every one emphasizes the element of _gentleness_. One says: "I like to see a young lady kind and agreeable to all, yet dignified." "Gentle in speech, voice, and manner; full of love for her home, yet firm and decided in her convictions," says another. One sums up his ideal in these particulars: "An unspotted character, a cheerful disposition, a generous, untiring heart, and a brave will." Nearly all put strength with gentleness, in some form. "All the firmness that does not exclude delicacy, and all the softness that does not imply weakness. Loving, helpful, and trusting, she must be able to soothe anxiety by her presence; charm and allay irritability by her sweetness of temper." Another writes: "A beauty of spirit in which love, gentleness, and kindness are mingled. Patience and meekness, fortitude, a well-governed temper, sympathy, and tenderness," Says another: "Kind, courteous, humble, and affectionate to old and young, rich and poor, yet ambitious to right limits." One young man writes: "Loving and kind, a Christian in heart and arts; a character based on Christ and his teachings." Then follows this noble tribute: "My own mother has lived and proved this ideal for me." Of this tenor are all the letters. Without gentleness no woman can be truly beautiful. Cruelty in a man is a sad disfigurement, but in a woman it is the marring of all her loveliness. _Purity_ is another element which, in many of the letters, is emphasized. I need not quote the words. I need only remind you that purity must have its home in the heart, if it is to be the glory of the life. "Blessed are the pure in heart," is the Master's beatitude. "You are pure, you say; are your thoughts as white As the snow that falls with the midnight's hush? Could you see them blazoned in letters of light, For the world to read, and feel no blush? If you stood in the court of heaven, mid swift, Glad greetings of loved ones who know no wrong, Could you bare your heart to them all, and lift Unshrinking eyes to that spotless throng?" _Faithfulness_ is named by many as another essential element in true womanhood. One answers: "Courage to take a positive stand on all moral questions ... Industry that consists in something more than playing mechanically a few pieces on the piano, or tracing grotesque figures in wool or silk." Here two elements of faithfulness are indicated--faithfulness in one's place in all one's work, and moral faithfulness in following conscience. Other letters suggest practically the same essential quality. It is impossible to over-emphasise this element. The time has gone by forever when woman, in Christian lands, can be regarded as a mere ornament, and can be shut out of active life. She is not a doll or a toy. She has her duties and responsibilities. She is not born merely to be married as soon as possible, and from girlhood to consider her wedding as the goal of her life. Thousands of young women will never be married, and yet their life need not be a failure though their fingers are never circled by a wedding-ring. Women have immortal souls. Their heaven does not depend upon being linked with a husband, as the Mormons teach. Marriage is a good thing for a woman, if she marry well. I honor marriage as one of the holiest and most sacred of God's ordinances. But, here is the truth which I want to impress, that a young woman should not begin her life with the thought that she must get a husband. Oh, the sad desecration of womanhood that such a purpose in life produces! Every young girl should set for her great central aim in life, to be a woman, a true, noble, pure, holy woman, to seek ever the highest things; to learn from her Master her whole duty and responsibility in this world, and to do the one and fulfil the other, That should be her aim,--to realize in her character all the possibilities of her womanhood, and to do all the work for her Master which he may give her to do. Then, if God shall call her to be a wife, let her still go on with the same reverence, faith, and love, in whatever lines she may be led. I call young women to faithfulness--that is all, simple faithfulness, Accept your duty, and do it. Accept your responsibility, and meet it. Be true in every relation you are called to fill, Be brave enough to be loyal always to your womanhood. One letter refers to what a true and noble sister may be to her brother, especially of the better than angel guardianship of an older sister over her younger brother. Evidently this young man writes with the consciousness that he himself has had the benediction of such an older sister. Volumes could be written concerning such ministries. Moses was not the only child by whose infancy's cradle an older sister has kept sacred watch. He was not the only great man who has owed much of his greatness to a faithful, self-denying Miriam. Many a man who is now honored in the world owes all his power and influence to a woman, perhaps too much forgotten now, perhaps worn and wrinkled, beauty gone, brightness faded, living alone and solitary, but who, in the days of his youth, was guardian angel to him, freely pouring out the best and richest of her life for him, giving the very blood of her veins that he might have more life; denying herself even needed comforts that he, her heart's pride, might be educated and might become a noble man among men. Men who have true-hearted, self-forgetful older sisters rarely ever honor them half enough for their sacrifices, their unselfishnesses, the influence of their gentle purity and their hallowed love. Many a sister has denied herself everything, and has worn out her very life, for a brother who in his wealth or fame too often altogether forgets her. There is a class of women in every community whom society flippantly denominates "old maids." The world needs yet to be told what uncrowned queens many of these women are, what undecorated heroines, what blessings to humanity, what builders of homes, what servants of others and of Christ. In thousands of cases they remain unmarried for the sake of their families. Many of them have refused brilliant offers of marriage that they might remain at home to be the shield and comfort and stay of parents growing feeble and needing their gentle care. Hundreds more there are who have hidden away their own heart-hunger that they devote their lives to good deeds for Christ and for humanity. Florence Nightingale denied herself the joy and sweetness of wedded happiness, and gave her life to service in army hospitals, carrying to wounded and weary men the blessing of her kindly ministry, instead of shutting it up within the walls of a home of her own. And "Sister Dora," who wrought with such brave spirit in English perl-houses, "whose story is as a helpful evangel, was the bride of the world's sorrow only." Every community has its own examples of those whose hands have not felt the pressure of the wedding-ring because home loved ones seemed to need their affection and their service. We ought to honor these unmarried women. Many of them are the true heroines, the real sisters of mercy, of the communities where they live. Those who sometimes speak lightly of them might better bow down before them in reverence and kiss the hands, wrinkled now and faded, which never have been clasped in marriage. Some one, by the coffin of one of these unwedded queens, writes of the folded hands: "Roughened and worn with ceaseless toil and care, No perfumed grace, no dainty skill, had these! They earned for whiter hands a jewelled case, And kept the scars unlovely for their share. Patient and slow, they had the will to bear The whole world's burdens, but no power to seize The flying joys of life, the gifts that please, The gold and gems that others find so fair. Dear hands, where bridal jewel never shone, Whereon no lover's kiss was ever pressed, Crossed in unwonted quiet on the breast, I see through tears your glory, newly won, The golden circlet of life's work well done, Set with the shining pearl of perfect rest." Every writer speaks of _Christlikeness_ as the real crown and completeness of all womanly character. I have not space to quote the words of any letter. I may say only that Christ is not merely the ideal, the pattern, for every young woman to model her life upon, but that Christ is to be her Friend as well as her Saviour, her Master, her Helper. Mary, sitting at Christ's feet, is a loving picture which every young girl ought to keep framed in her heart. One letter sums up the ideal womanhood in these elements: "Trustfulness, hopefulness, joyfulness, peacefulness." But Christ must be in your heart before you can have these qualities in your life. Let me now turn your thoughts to the other Scripture test. "The King's daughter is all glorious within; her clothing is of wrought gold." As the words read in our Common Version, they seem to describe the heart life and the outer life, or conduct. "All glorious within," with heart pure, beautiful, radiant, bearing the image of Christ. "Her clothing is of wrought gold," woven of threads of gold; that is, her outward life also is pure, beautiful, radiant, Christ-like. This is the King's Daughter's text; it is the motto which gives them the aim of all their life and activity. Let us look at it a few moments as containing the Scriptural ideal for all young womanhood. _"All glorious within_." That is the first thing to seek in your ideal of true young womanhood. You must have your heart right, and it must be kept right. An evil heart never made a holy life. A dark heart never made a shining life. A selfish heart never made an unselfish life. A sad heart never made a glad life. Says Faber: "There are souls in the world who have the gift of finding joy everywhere, and of leaving it behind them when they go. Joy gushes from under their fingers like jets of light. Their influence is an inevitable gladdening of the heart. It seems as if a shadow of God's own gift had passed upon them. They give light without meaning to shine. These bright hearts have a great work to do for God." The reason these lives are such benedictions is because they are glorious within. I cannot press home this truth too earnestly. Everything depends upon the heart. The heart makes the life. A beautiful soul will make even a homely face beautiful. Seek, dear girls, to be "all glorious within." There is only one way. Our natural hearts are not beautiful, not pure, not glorious. We must let Christ wash our souls till they are made whiter than snow. We must let the Holy Spirit cleanse us and purify us and glorify our life within. Here is a little prayer for all who would have their hearts transformed: "Holy Spirit, dwell with me; I myself would holy be; Separate from sin, I would Choose and cherish all things good; And whatever I can be, Give to him who gave me thee." "_Her clothing is of wrought gold_." Not only is the inner life of the King's daughter all glorious, but her outer life also is resplendent. Her character is beautiful. Her disposition is kindly. Her spirit is gentle. She does lovely things. The heart makes the life. A glorious light within shines out and transfigures all the being. It is wonderful how the whole life is brightened by a loving, joyful heart. So I counsel the young women to seek to have their very faces shine with the glory of peace. Watch your life, your temper, your disposition, your conduct, your acts, your words. You are a daughter of the King; wear your royal garments wherever you may go. Go continually on your King's errands. You know the morning prayer which each "King's Daughter" is requested to offer: "Take me, Lord, and use me to-day as thou wilt. Whatever work thou has for me to do, give it into my hands. If there are those thou wouldst have me to help in any way, send them to me. Take my time and use it, as thou wilt. Let me be a vessel close to thy hand and meet for thy service, to be employed only for thee and for ministry to others in thy name." It does not need great and conspicuous things to make a life golden and radiant in God's sight. Go out each day with this prayer of consecration on your lips, and be a blessing to every one you meet. Be a blessing, first, in your own home, to those who love you most. Leave joy in their hearts as you go forth, or as they go forth, for the day. Then go with benedictions to every other life you meet or touch. We are told of Jesus that when persons touched even his garment's hem, virtue went out of him and healed them. We read of Peter that the people laid their sick in the street, that the apostle's shadow as he passed by might fall on them and heal them. It should be so, dear Christian young people, with your lives. You should be so full of the Spirit of God that at every touch of love or need or sorrow, virtue may flow out of you to heal and bless, and that the mere shadow of your presence may have a benediction for every one on whom it falls. Is there not some one whom you know, perhaps some lowly one, whom it always does you good to meet? Seek to have your life such a reservoir of good, of blessing, of life, of peace, of joy, that no one can meet you without taking away some blessing. Some one may be discouraged by this setting forth of so high an ideal. "I can never reach it. I can never train my life into such beauty. I can never be such a woman. I can never do the duties of a Christian in such a perfect way." No, never in your own strength. If no help came from God, if there were set for us all the lofty ideals of the Scriptures, and we were then left alone to work them out as best we could, unhelped, we might well despair. But, for every duty and requirement there is a promise of divine grace. Ruskin says: "He gives us always strength enough, and sense enough, for what he wants us to do. If we either tire ourselves or puzzle ourselves, it is our own fault." This puts tersely, and in strong, homely phrase, the essence of such promises of the Scriptures as "My grace is sufficient for thee;" "As thy days so shall thy strength be," and many others, "Strength enough and sense enough." The latter is a fresh reading of the old assurance. We often say we shall get strength enough, but we do not always remember that we shall get sense enough for every duty, every perplexity, every place where great delicacy of wisdom is required. Yet there is a promise to any one who knows that he lacks wisdom and will ask for it. So the young girl need not be afraid to step out into life, if she have Christ with her. He will show her the way. He will make her strong for duty. He will be in her, and will help her to grow into radiant beauty of life. He will give her wisdom for every place where wisdom is required. As you bow at his feet, Christ looks into your face with love and yearning, eager to grant you a new blessing. Ask him for what you want most, and will it not be for the blessing of simple goodness, the love of Christ to fill your heart and pour out through all your life? No other gift can be such a benediction to you; no other can make you such a benediction to others. I cannot tell you how my heart yearns for the young people to whom these words are addressed; how I long and pray that they may be cleansed of all hidden faults and made all glorious within, and that their garments may shine as if woven of threads of gold. With all sincerity I can make for each one who may read these pages this earnest, loving prayer:-- Father, our children keep! We know not what is coming on the earth; Beneath the shadow of thy heavenly wing, Oh keep them, keep them, then who gav'st them birth. Them in thy chambers hide! Oh hide them and preserve them calm and safe, Where sin abounds and error flows abroad, And Satan tempts, and human passions chafe! Oh keep them undefiled! Unspotted from a tempting world of sin; That, clothed in white, through the bright city gates They may with us in triumph enter in." End of Project Gutenberg's Girls: Faults and Ideals, by J. R. Miller *** END OF THIS PROJECT GUTENBERG EBOOK GIRLS: FAULTS AND IDEALS *** ***** This file should be named 9386.txt or 9386.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/9/3/8/9386/ Produced by Ted Garvin, and PG Distributed Proofreaders. HTML version by Al Haines. Updated editions will replace the previous one--the old editions will be renamed. Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution. *** START: FULL LICENSE *** THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License available with this file or online at www.gutenberg.org/license. Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works 1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org 1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that - You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation." - You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works. - You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. - You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg-tm Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws. The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation's web site and official page at www.gutenberg.org/contact For additional contact information: Dr. Gregory B. Newby Chief Executive and Director gbnewby@pglaf.org Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate Section 5. General Information About Project Gutenberg-tm electronic works. Professor Michael S. Hart was the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support. Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our Web site which has the main PG search facility: www.gutenberg.org This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.