Beauty : Part 3

Aims and Aids for Girls and Young Women
by George S. Weaver

(Page 4 of 17)

It is a pity that so lovely a gift from the Hand Divine should be so wickedly perverted. Beauty ought to inspire rather than weaken its possessor, ought to elevate rather than depress her. And it would, if woman-life was rightly appreciated, if the woman-soul was rightly taught, and the woman-heart of humanity rightly awakened to its grand capacities and duties. Woman is not alone to blame for this strange and wicked fire kindled on the altar of Beauty. Man is as guilty as she. He has praised Beauty and foolishly smiled upon it. He has chosen it for his companion. He has passed by worth in search of Beauty. So he has helped women to be vain and trifling. He has not sought to ennoble her heart so much as to weaken it with flatteries. And he together with her has suffered as a consequence. Man and woman rise and fall together. What injures or benefits one does the same to the other.

Take fifty of the most beautiful young ladies that any town affords, and put them in one company. You would of course have the belles of the town. What would they talk about? What would they think about? What would they do? They are as richly endowed with mind as any other fifty girls in town, but how would they show it? Only in an exhibition of their personal beauty. You know, young women, that common sense would have to play "hide-and-seek" in that company. You know that follies and trifles, fooleries, fashions, foibles, and failings, would occupy their whole minds. Then let fifty of the young men with whom they are in the habit of associating enter into their company, and what an exhibition of Beauty and display would follow! Not one of them would try so much to show her good sense as her pretty face. Let good sense sit back and look on, and methinks it would be not a little disgusted.

Take fifty of the plainest young women from the same circles in our town, and place them under similar circumstances, and, if I mistake not, their behavior would be much more genteel and becoming, their conversation much more interesting and intelligent, and their feelings much more refined and noble. Am I wrong in this supposition? If I am wrong, I have read woman-life to a poor purpose.

I have often seen sisters, one of whom was plain and the other handsome, and almost invariably I have found the plain one more sensible and kind, less vain and frivolous. Indeed, I have generally found value of character to depreciate with increase of Beauty.

Why is it so? Is Beauty connected with less natural endowments of mind, less kindness of heart? By no means. Is Beauty an evil in itself considered? By no means. Is it morally corrupting? Not of itself. The fault is with those who possess it. They abuse the lovely gift. They attempt to make it answer in the place of good sense. They weigh it against goodness of heart, and find it woefully wanting. They substitute it for moral worth, put it in the place of refinement of manners, try to make it win for them the esteem and love which can be given only to a cultivated and noble spirit. And for all these purposes it utterly fails. Besides this abuse of it, they usually become vain, proud, silly, and frivolous. It need not be so, but it generally is so. I have often noticed that people are not generally so vain of their own attainments as they are of the gifts of God.

A beautiful woman is more vain of her beauty than she is of her personal attainments. A talented man is more likely to be vain of his natural talents than of the culture he has given them. A rich singer is more likely to be vain of his voice than of what he has done to train it. So it is generally; we are more apt to be vain of what God does for us than of what we do for ourselves. It is so with the possessor of personal Beauty, and hence beautiful women are so tempted to vanity and a neglect of all useful culture of mind and heart. They think their Beauty will carry them through the world, and they need not strive for worth of character; they may neglect the ordinary means of culture and improvement, forgetting that a good heart, a true life, a cultivated mind, and a noble soul can have no possible substitutes; forgetting that Beauty will soon fade, that nothing makes old age beautiful but worth, and that another life succeeds this that Beauty of body can not enter, and in which Beauty of soul is honored and cherished as of eternal worth.

These facts have long since taught sensible men to beware of beautiful women - to sound them carefully before they give them their confidence. Beauty is shallow - only skin-deep; fleeting - only for a few years' reign; dangerous - tempting to vanity and lightness of mind; deceitful - dazzling often to bewilder; weak - reigning only to ruin; gross - leading often to sensual pleasure. And yet we say it need not be so. Beauty is lovely, and ought to be innocently possessed. It has charms which ought to be used for good purposes. It is a delightful gift, which ought to be received with gratitude and worn with grace and meekness. It should always minister to inward Beauty. Every woman of beautiful form and features should cultivate a beautiful mind and heart.

Beauty is two-fold. It is inward and outward. We have been speaking of outward Beauty. We would now dwell upon inward Beauty - Beauty of spirit, soul, mind, heart, life. There is a Beauty which perishes not. It is such as the angels wear. It forms the whitewashed robes of the saints. It wreathes the countenance of every doer of good. It adorns every honest face. It shines in the virtuous life. It molds the hands of charity. It sweetens the voice of sympathy. It sparkles on the brow of wisdom. It flashes in the eye of love. It breathes in the spirit of piety. It is the Beauty of the heaven of heavens - the Beauty of God and his Son - the Beauty of "eternal life," "incorruptible, undefiled, and that fadeth not away." It is not a meteor flashing to deceive; not a glow-worm, shining to fade; not a glitter, leading to bewilder; not a charm, working to tempt. No. It is positive, real, lovely, delightful, glorious, and eternal. It is the life of goodness, the spirit of love, the brilliance of virtue. It is that which may grow by the hand of culture in every human soul. It is the flower of the spirit which blossoms on the tree of life. Every soul may plant and nurture it in its own garden, in its own Eden.

Fowler and Wells, Publishers, New York, 1856.