The Moral Instruction of Children - Felix Adler (new ebook reader .txt) 📗

should look with confidence and trust upon all men. They need not be taught to fear robbers and burglars. Even the sight of wild animals need not awaken dread. Children naturally admire the beauty of the tiger's skin, and the lion in their eyes is a noble creature, of whose ferocity they have no conception. It is time enough for them later on to familiarize themselves with the fact that evil of a sinister sort exists within human society and outside of it. And it will be safe for them to face this fact then only, when they can couple with it the conviction that the forces of right and order in the world are strong enough to grapple with the sinister powers and hold them in subjection.

And now let us review a number of the Märchen against which none of these objections lie, which are delicious food for children's minds, and consider the place they occupy in a scheme of moral training. It has been already stated that each period of human life has a set of duties peculiar to itself. The principal duties of childhood are: Obedience to parents, love and kindness toward brothers and sisters, a proper regard for the feelings of servants, and kindness toward animals. We can classify the fairy tales which we can use under these various heads. Let us begin with the topic last mentioned.

Tales illustrating Kindness toward Animals.

The House in the Woods.—The daughter of a poor wood-cutter is lost in the woods, and comes at night to a lonely house. An old man is sitting within. Three animals—a cow, a cock, and a chicken—lie on the hearth. The child is made welcome, and is asked to prepare supper. She cooks for the old man and herself, but forgets the animals. The second daughter likewise goes astray in the woods, comes to the same house, and acts in the same way. The third daughter, a sweet, loving child, before sitting down to her own meal, brings in hay for the cow and barley for the cock and chicken, and by this act of kindness to animals breaks the spell which had been cast upon the house. The old man is immediately transformed into a prince, etc.

The Story of the Dog Sultan.—Sultan is old, and about to be shot by his master. The wolf, seeing his cousin the dog in such distress, promises to help him. He arranges that on the morrow he will seize a sheep belonging to Sultan's master. The dog is to run after him, and he, the wolf, will drop the sheep and Sultan shall get the credit of the rescue. Everything passes off as prearranged, and Sultan's life is spared by his grateful owner. Some time after the wolf comes prowling around the house, and, reminding his friend that one good turn deserves another, declares that he has now come for mutton in good earnest. But the dog replies that nothing can tempt him to betray the interests of his master. The wolf persists, but Sultan gives the alarm and the thief receives his due in the shape of a sound beating.

The point of special interest in the beautiful story of Snow-white and Rose-red above referred to is the incident of the bear. One cold winter's night some one knocks at the door. Snow-white and Rose-red go to open, when a huge black bear appears at the entrance and begs for shelter. He is almost frozen with the cold, he says, and would like to warm himself a bit. The two little girls are at first frightened, but, encouraged by their mother, they take heart and invite the bear into the kitchen. Soon a cordial friendship springs up between Bruin and the children. They brush the snow from his fur, tease, and caress him by turns. After this the bear returns every night, and finally turns out to be a beautiful prince.

The Story of the Queen Bee tells about three brothers who wander through the world in search of adventures. One day they come to an ant-hill. The two older brothers are about to trample upon the ants "just for the fun of it." But the youngest pleads with them, saying: "Let them live; their life is as dear to them as ours is to us." Next they come to a pond in which many ducks are swimming about. The two older brothers are determined to shoot the ducks "just for the fun of it." The youngest again pleads as before, "Let them live," etc. Finally, he saves a bee-hive from destruction in the same manner. Thus they journey on until they come to an enchanted castle. To break the spell, it is necessary to find and gather up a thousand pearls which had fallen on the moss-covered ground in a certain wood. Five thousand ants come to help the youngest to find the pearls. The second task imposed is to find a golden key which had been thrown into a pond near the castle. The grateful ducks bring up the key from the bottom. The third task is the most difficult. In one of the interior chambers of the castle there are three marble images—three princesses, namely, who had been turned into stone. Before the spell took effect they had partaken, respectively, of sugar, sirup, and honey. To restore them to life it is necessary to discover which one had eaten the honey. The Queen Bee comes in with all her swarm and lights on the lips of the youngest and so solves the problem. The enchantment is immediately dissolved. All these stories illustrate kindness to animals.

Among stories which illustrate the respect due to the feelings of servants may be mentioned the tale of Faithful John, who understood the language of the ravens and saved his master from the dangers of the red horse, etc., a story which in addition impresses the lesson that we should confide in persons who have been found trustworthy, even if we do not understand their motives. In the popular tale of Cinderella the points especially to be noted are: The pious devotion of Cinderella to her mother's memory, and the fact that the poor kitchen drudge, underneath the grime and ashes which disfigure her, possesses qualities which raise her far above the proud daughters of the house. The lesson taught by this story that we should distinguish intrinsic worth from the accidents of rank and condition, is one which can not be impressed too early or too deeply.

Under the heading of brotherly and sisterly love belongs the lovely tale of Snow-white. The little dwarfs are to all intents and purposes her brothers. They receive and treat her as a sister, and she returns their affection in kind.

The story of the Twelve Brothers, whom their sister redeems by seven years of silence at the peril of her own life, is another instance of tenderest sisterly devotion combined with self-control. This story, however, needs to be slightly altered. In place of the cruel father (we must not mention cruel fathers) who has got ready twelve coffins for his sons, in order that all the wealth of his kingdom may descend to his daughter, let us substitute the steward of the palace, who hopes by slaying the sons and winning the hand of the daughter, to become king himself.

Finally the story of Red Riding Hood illustrates the cardinal virtue of childhood—obedience to parents. Children must not loiter on the way when they are sent on errands. And Riding Hood loiters, and hence all the mischief which follows. She is sent to bring wine and cake to her grandmother. The example of such attentions as this serves to quicken in children the sentiment of reverence for the aged. Children learn reverence toward their parents in part by the reverence which these display toward the grandparents. Another point is that Red Riding Hood, to quiet her conscience, when she strays from the straight path deceives herself as to her motives. She says, "I will also gather a bunch of wild flowers to please grandmother." But her real purpose is to enjoy the freedom of the woods, and the proof is that presently she forgets all about grandmother. There is one objection that has sometimes been urged against this story, viz., the part which the wolf plays in it. But the wolf is not really treated as a hostile or fearful being. He meets Red Riding Hood on the way, and they chat confidentially together. He appears rather in the light of a trickster. But, it is objected, that he devours the grandmother and, later on, Red Riding Hood herself. Very true; but the curious fact is that, when his belly is cut open, the grandmother and Red Riding Hood come out intact. They have evidently not been injured. Children have very defective notions of the human body, with the exception of such external parts as hands, feet, and face. In an examination recently conducted by Prof. G. Stanley Hall in regard to the contents of childrens' minds at the time they enter school, it was found that ninety per cent of those questioned had no idea where the heart is located, eighty-one per cent did not know anything about the lungs, ninety per cent could not tell where their ribs are situated, etc. Of the internal organs children have no idea. Hence when the story says that the grandmother is swallowed by the wolf, the impression created is that she has been forced down into a sort of dark hole, and that her situation, while rather uncomfortable, no doubt, is not otherwise distressing. The ideas of torn and mangled flesh are not suggested. Hence the act of devouring arouses no feeling of horror, and the story of Red Riding Hood, that prime favorite of all young children, may be related without any apprehension as to its moral effect.

Then there are other stories, such as that of the man who went abroad to learn the art of shuddering—an excellent example of bravery; the story of the seven Suabians—a persiflage of cowardice; the story of the Marienkind which contains a wholesome lesson against obstinacy, etc. I have not, of course, attempted to cover the whole ground, but only to mention a few examples sufficient to show along what lines the selection may be made. The ethical interests peculiar to childhood are the heads under which the whole material can be classified.

The value of the fairy tales is that they stimulate the imagination; that they reflect the unbroken communion of human life with the life universal, as in beasts, fishes, trees, flowers, and stars; and that incidentally, but all the more powerfully on that account, they quicken the moral sentiments.

Let us avail ourselves freely of the treasures which are thus placed at our disposal. Let us welcome das Märchen into our primary course of moral training, that with its gentle bands, woven of "morning mist and morning glory," it may help to lead our children into the bright realms of the ideal.

VII. THE USE OF FABLES.

The collection of fables which figures under the name of Æsop has to a very remarkable degree maintained its popularity among children, and many of its typical characters have been adopted into current literature, such as the Dog in the Manger, the Wolf in Sheep's Clothing, King Log, and King Stork, and others. Recent researches have brought to light the highly interesting fact that these fables are of Asiatic origin. A collection of Indian and, it is believed, Buddhist fables and stories traveled at an early period into Persia, where it became known as the Pancha-Tantra. The Pancha-Tantra was translated into Arabic, and became the source of the voluminous Kalilah-wa-Dimnah literature. The Arabic tales in turn migrated into Europe