Spontaneous Activity in Education - Maria Montessori (best free ebook reader for android TXT) 📗

a proof of an unsatisfied desire; it is not an activity bound up with gifts of nature; it is a manifestation of conscious, sensitive poverty. No one, we may be sure, will say that in order to educate a rich child we should take away his pony and give him a stick. Nor is it necessary to prevent the poor child from being content with his stick. If a poor man, a beggar, had nothing but dry bread to eat, and if he placed himself by the grated window of a rich underground kitchen because when he smelt its savory odors he imagined himself to be eating excellent dishes together with his bread, who could prevent him? But no one would say that in order to develop the imaginative activity of the fortunate persons for whom the actual dishes were destined, it would be well to take away their meat and give them bread and fragrance.

A poor mother who was devoted to her little child offered him the piece of bread which was all she had to give in this manner: she divided it into two portions, and gave them to him in succession, saying: "This is the bread, this is the meat." The child was quite content. But no mother would deprive her child of food in order to develop his imagination in this way.

And yet I was once seriously asked by some one if it would be injurious to give a piano to a child who was continually practising with his fingers upon the table, as if he were playing the piano. "And why should it be injurious?" I asked. "Because, if I do so, he will learn music, it is true, but his imagination will no longer be exercised, and I do not know which would be best for him."

Some of Froebel's games are based upon similar beliefs. A wooden brick is given to a child with the words: "This is a horse." Bricks are then arranged in a certain order, and he is told: "This is the stable; now let us put the horse into the stable." Then the bricks are differently arranged: "This is a tower, this is the village church, etc." In such exercises the objects (bricks) lend themselves to illusion less readily than a stick used as a horse, which the child can at least bestride and beat, moving along the while. The building of towers and churches with horses brings the mental confusion of the child to its culmination. Moreover, in this case it is not the child who "imagines spontaneously" and works with his brains, for at the moment he is required to see that which the teacher suggests. And it is impossible to know whether the child really thinks that the stable has become a church, or whether his attention has wandered elsewhere. He would, of course, like to move, but he cannot, because he is obliged to contemplate the kind of cinematograph of which the teacher speaks in the series of images she suggests, though they exist only in the shape of pieces of wood all of the same size.

What is it that is thus being cultivated in these immature minds? What do we find akin to this in the adult world which will enable us to understand for what definitive forms we prepare the mind by such a method of education? There are, indeed, men who really take a tree for a throne, and issue royal commands: some believe themselves to be God, for "false perceptions," or the graver form, "illusions," are the beginning of false reasoning, and the concomitants of delirium. The insane produce nothing, nor can those children, condemned to the immobility of an education which tends to develop their innocent manifestations of unsatisfied desires into mania, produce anything either for themselves or others.

We, however, suppose that we are developing the imagination of children by making them accept fantastic things as realities. Thus, for instance, in Latin countries, Christmas is personified by an ugly woman, the Befana, who comes through the walls and down the chimneys, bringing toys for the good children, and leaving only lumps of coal for the naughty ones. In Anglo-Saxon countries, on the other hand, Christmas is an old man covered with snow who carries a huge basket containing toys for children, and who really enters their houses by night. But how can the imagination of children be developed by what is, on the contrary, the fruit of our imagination? It is we who imagine, not they; they believe, they do not imagine. Credulity is, indeed, a characteristic of immature minds which lack experience and knowledge of realities, and are as yet devoid of that intelligence which distinguishes the true from the false, the beautiful from the ugly, the possible from the impossible.

Is it, then, credulity we wish to develop in our children, merely because they show themselves to be credulous at an age when they are naturally ignorant and immature? Of course, credulity may exist in adults; but it exists in contrast with intelligence, and is neither its foundation nor its fruit. It is in periods of intellectual darkness that credulity germinates; and we are proud to have outlived these epochs. We speak of credulity as a mark of the uncivilized.

Here is a piquant anecdote of the seventeenth century. The Pont Neuf in Paris was the main highway for foot-passengers, and a meeting-place for loungers. Many mountebanks and charlatans mingled with the crowd. There was one of these charlatans who was making a fortune; he sold an ointment from China which enlarged the eyes, decreased the size of the mouth, lengthened noses that were too short, and shortened those that were too long, De Sartine, Chief of the Police, called up this charlatan to have him imprisoned, and said to him:

"Mariolo, how do you manage to attract so many people and gain so much money?"

"Sir," replied the other, "how many persons, do you suppose, cross the bridge in one day?"

"From ten to twelve thousand," replied de Sartine.

"Well, sir, how many intelligent persons do you suppose there are among them?"

"A hundred," replied the official.

"That's a liberal allowance," said the charlatan, "but let us leave it at that. I will rely on the other nine thousand nine hundred for my living."

The situation has so far changed between those days and our own that there are now more intelligent and fewer credulous persons. Education, therefore, should not be directed to credulity but to intelligence. He who bases education on credulity builds upon sand.

I know of an incident which is perhaps reproduced in our society thousands of times. Two girls of noble family had been educated in a convent, where, to safeguard them from the seductions and vanities of the life for which they were destined, the nuns had persuaded them that the world is full of deceit, and that if, when people praise us, we could conceal ourselves and listen to what they say when we have disappeared, we should hear very chastening things. When they were of an age to be presented in Society, the two youthful princesses made their first appearance at an evening reception, to which their mother had invited a great many guests. All lavished praises on the charming young girls. In the drawing-room there was an alcove concealed by a large curtain. Curious to hear what would be said of them when they disappeared, the two agreed to slip out and hide behind the curtain. Scarcely had the attractive objects of the general admiration vanished when the praises which had been kept within due bounds in their presence, were redoubled. The two girls told me that they experienced an indescribable revulsion of feeling at the moment; they thought that everything the nuns had made them believe was false; they renounced religion there and then, and made up their minds to throw themselves into the pleasures of society. "We afterwards had to reconstruct our lives ourselves, embrace the truths of religion afresh, and understand for ourselves the emptiness of social brilliance."

Credulity gradually disappears with experience, and as the mind matures: instruction helps towards this end. In nations as in persons, the evolution of civilization and of souls tends to diminish credulity; knowledge, as is commonly said, dispels the darkness of ignorance. In the void which is ignorance, the fancy easily wanders, just because it lacks the support which would enable it to rise to a higher level. Thus the Pillars of Hercules disappeared when the Straits of Gibraltar became the gates of the oceans; and no Columbus could now persuade the Red Indians, whom the great American spirit of democracy receives into its civilizing schools, that the heavens are obedient to him, darkening the sun at his command; for eclipses are phenomena as well known to them as to the white races.

Is this illusory imagination, based upon credulity, a thing we ought to "develop" in children? We certainly have no wish to see it persist; in fact, where we are told that a child "no longer believes in fairy-tales," we rejoice. We say then: "He is no longer a baby." This is what should happen and we await it: the day will come when he will no longer believe these stories. But if this maturation takes place, we ought to ask ourselves: "What have we done to help it? What support did we offer to this frail mind to enable it to grow straight and strong?" The child overcomes his difficulties in spite of our endeavor to keep him in ignorance and illusion. The child overcomes himself and us. He goes where his internal force of development and maturation lead him. He might, however, say to us: "How much you have made us suffer! The work of raising ourselves was hard enough already, and you oppressed us." Would not such conduct be much as if we compressed the gums to prevent the teeth from coming, because it is characteristic of babies to be toothless, or prevented the little body from standing erect, because at first the characteristic of the infant is that it does not rise to its feet? Indeed, we do something of the same sort when we deliberately prolong the poverty and inaccuracy of childish speech; instead of helping the child by making him listen intently to the distinct enunciation of speech sounds, and watch the movements of the mouth, we adopt his rudimentary language, and repeat the primordial sounds he utters, lisping and perverting the consonants in the manner habitual to those making first efforts to articulate words. Thus we prolong a formative period full of difficulty and exertion for the child, thrusting him back into the fatiguing infant state.

And we are behaving in exactly the same manner to-day with regard to the so-called education of the imagination.

We are amused by the illusions, the ignorance, and the errors of the immature mind, just as at no very remote date we were amused to see an infant laugh when it was tossed up and down, a proceeding now condemned by infantile hygiene as wrong and dangerous in the extreme. In short, it is we who are amused by the Christmas festivities and the credulity of the child. If we confess the truth, we must admit that we are somewhat like the fine lady who took a superficial interest in a hospital for poor children, but who kept on declaring: "If there were to be no more sick children, I should be quite unhappy." We, too, might say: "If the credulity of children were to cease, a great pleasure would be taken from our lives."

It is one of the careless errors of our day to arrest artificially a stage of development for our amusement; as in the ancient courts the bodily growth of certain victims was arrested to make them