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

Perhaps the conversation ran somewhat as follows: He had just had an addition to his herd, the finest calf one could imagine: would not Cain come to admire it? And then, to-morrow evening he was to play for the dancers on the green, at the village feast: would not Cain join in the merry-making? When the solitary, embittered Cain heard such talk as this the angry feeling in his heart rose up like a flood. Overmastered by his passion, with a few wild, incoherent words of rage he turned upon his brother and struck him one fierce blow. Ah, that was a relief! The pent-up feeling had found vent at last. The braggart had received the chastisement he deserved! And Cain walked on; and for a time continued to enjoy his satisfaction. He had just noticed that Abel, when struck, had staggered and fallen, but he did not mind that. "Let him lie there for a while; he will pick himself up presently. He may be lame for a few days, and his milk-white face may not be so fair at the feast, but that will be all the better for him. It will teach him a lesson." Nevertheless, when he had walked on for some distance he began to feel uneasy. He looked around from time to time to see whether Abel was following him, and the voice of conscience began to be heard, saying, "Cain, where is thy brother?" But he silenced it by saying to himself, "Am I my brother's keeper? Is he such a child that he can not take care of himself—that he can not stand a blow?" But he kept looking back more and more often, and when he saw no one coming, he came at last to a dead halt. His heart was beating violently by this time; the beads of perspiration were gathered on his brow. He turned back to seek his missing brother. Then, as he did not meet him, he began to run, and faster and faster he ran, until at last, panting and out of breath, with a horrible fear hounding him on, he arrived at the place where he had struck the blow. And there he saw—a pool of blood, and the waxen face of his brother, and the glazed, broken eyes! And then he realized what he had done. And it is this situation which the Bible has in view in the words, "Behold, thy brother's blood cries up from the earth against thee." And then as he surveyed his deed in stony despair, he said to himself, "I am accursed from the face of the earth"—I am unworthy to live. The earth has no resting-place for such as I. But a sign was given him to show him that his life would not be required of him. He had not committed willful murder. He had simply given the reins to his violent passion. He must go into another land, where no one knew him, there through years of penance to try to regain his peace of soul. The moral of the story is: Do not harbor evil thoughts in the mind. If you have once given them entrance, the acts to which they lead are beyond your control. Cain's sin consisted in not crushing the feeling of envy in the beginning; in comparing his own lot with that of his more favored brother and dwelling on this comparison, until, in a fit of insane passion, he was led on to the unspeakable crime which, indeed, he had never contemplated, to which he had never given an inward assent. The story also illustrates the vain subterfuges with which we still seek to smother the consciousness of guilt after we have done wrong, until the time comes when our eyes are opened and we are compelled to face the consequences of our deeds and to realize them in all their bearings. The story of Cain and Abel is thus a further development of the theme already treated in simpler fashion in the story of Adam and Eve, only that, while in the latter case the filial duty of obedience to parents is in the foreground, attention is here directed to the duty which a brother owes to a brother. It is a striking tale, striking in the vividness with which it conjures up the circumstances before our minds and the clearness with which the principal motives are delineated; and it contains an awful warning for all time.

The question here presents itself, whether we should arrange the biblical stories according to subjects—e. g., grouping together all those which treat of duty to parents, all those which deal with the relations of brothers to brothers, etc.—or whether we should adopt the chronological arrangement. On the whole, I am in favor of the latter. It is expected that the pupils, as they grow older, will undertake a more comprehensive study of the Bible, and for this they will be better prepared if they have been kept to the chronological order from the outset. Another more practical reason is, that children tire of one subject if it is kept before their minds too long. It is better, therefore, to arrange the stories in groups or cycles, each of which will afford opportunity to touch on a variety of moral topics. It will be impossible to continue to relate in extenso the stories which I have selected, and I shall therefore content myself in the main with giving the points of each story upon which the teacher may lay stress.

The Story of Noah and his Sons.

Describe the beauty of the vine, and of the purple grapes hanging in clusters amid the green leaves. How sweet is this fruit to the taste! But the juice of it has a dangerous property. Once there lived a man, Noah, who had three sons. He planted a vine, plucked the grapes, but did not know the dangerous property of the juice. The second son, on seeing his father in a state of intoxication, allowed his sense of the ridiculous to overcome his feeling of reverence. But the eldest and the youngest sons acted differently. They took a garment, covered their father with it, and averted their faces so as not to see his disgrace. The moral is quite important. An intelligent child can not help detecting a fault now and then even in the best of parents. But the right course for him to take is to throw the mantle over the fault, and to turn away his face. He should say to himself: Am I the one to judge my parents—I who have been the recipient of so many benefits at their hands, and who see in them so many virtues, so much superior wisdom? By such reasoning the feeling of reverence is even deepened. The momentary superiority which the child feels serves only to bring out his general inferiority.

The Abraham Cycle.

There is a whole series of stories belonging to this group, illustrating in turn the virtues of brotherly harmony, generosity toward the weak, hospitality toward strangers, and maternal love. Abraham and Lot are near kinsmen. Their servants quarrel, and to avoid strife the former advises a separation. "If thou wilt go to the left," he says, "I will turn to the right; if thou preferrest the land to the right, I will take the left." Abraham, being the older, was entitled to the first choice, but he waived his claim. Lot chose the fairer portion, and Abraham willingly assented. "Let there be no strife between us, for we be brethren." The lesson is, that the older and wiser of two brothers or kinsmen may well yield a part of his rights for harmony's sake.

Abraham's conduct toward the King of Sodom is an instance of generosity. The story of the destruction of Sodom and Gomorrah may be introduced by describing the Dead Sea and the surrounding scene of desolation. The moral lies in the circumstance that ill treatment of strangers brought down the doom. Hospitality toward strangers is one of the shining virtues of the Old Testament heroes. Even at the present day strangers are still despised and ridiculed by the vulgar, their foreign manners, language, and habits seeming contemptible; the lesson of hospitality is not yet superfluous.

The story of Hagar and her Child I should recast in such a way as to exclude what in it is repellent, and retain the touching picture of maternal affection. I should relate it somewhat as follows: There was once a little lad whose name was Ishmael. He had lost his father and had only his mother to cling to. She was a tall, beautiful lady, with dark eyes which were often very sad, but they would light up, and there was always a sweet smile on her lips whenever she looked at her darling boy. Ishmael and his mother, Hagar, had never been separated; they were all in all to each other. One day it happened that they walked away from their home, which was near the great, sandy desert. Ishmael's mother was in deep distress, there was something troubling her, and every now and then a tear would steal down her cheeks. Ishmael was sad, too, because his mother was, but he did not dare to ask her what it was that grieved her, fearing to give her pain. So they walked on and on, holding each other's hands in silence. But at last they saw that they had lost their way; and they tried first one direction, and then another, thinking that it would bring them back toward home, but they only got deeper and deeper into the vast, lonely desert. And the sun burned hot and hotter above their heads, and little Ishmael, who had tried to keep up like a brave lad, at last became so parched with thirst, and so faint with want of food, and so tired with walking—for they had wandered about for many, many hours—that he could go on no farther. Then his mother took him up in her arms and laid him under a bush, where there was a little shade. And then, oh then, how her poor heart was wrung, and how she wept to see her darling in such suffering, and how she cried for help! Then she sat down on the glaring sand at some distance away, and turned her face in the direction opposite to where Ishmael was lying; for she said, "I can not bear to see my boy die." But just as she had given up all hope, suddenly she saw a noble-looking man, wearing the dress of the Bedouins, approach her. He had come from behind one of the sand hills, and it seemed to her as if he had come down straight from the sky. He asked her why she was in such grief, and when she told him, and pointed to her little son, he said: "It is fortunate that you have come to this place. There is a beautiful oasis close by." An oasis, children, is a spot of fruitful green earth right in the midst of the desert, like an island in the ocean. And the man took the boy up and carried him in his arms, and Hagar followed after him. And presently, when they came to the oasis, they found a cool, clear spring, full of the most delicious water, and palm-trees with ever so many dates on them, and all the people who lived there gathered around them. And the man who had been so kind proved to be the chief. And he took charge of Ishmael's education, showed him how to shoot with the bow and how to hunt, and was like a real father to him. And when Ishmael grew up