The Education of the Child Part 2

Truthfulness requires above everything unbroken determination; and many nervous little liars need nourishing food and life in the open air, not blows. A great artist, one of the few who live wholly according to the modern principles of life, said to me on one occasion: "My son does not know what a lie is, nor what a blow is. His step-brother, on the other hand, lied when he came into our house; but lying did not work in the atmosphere of calm and freedom. After a year the habit disappeared by itself, only because it always met with deep astonishment."

This makes me, in pa.s.sing, note one of the other many mistakes of education, viz., the infinite trouble taken in trying to do away with a fault which disappears by itself. People take infinite pains to teach small children to speak distinctly who, if left to themselves, would learn it by themselves, provided they were always spoken to distinctly.

This same principle holds good of numerous other things, in children's att.i.tude and behaviour, that can be left simply to a good example and to time. One's influence should be used in impressing upon the child habits for which a foundation must be laid at the very beginning of his life.

There is another still more unfortunate mistake, the mistake of correcting and judging by an external effect produced by the act, by the scandal it occasions in the environment. Children are struck for using oaths and improper words the meaning of which they do not understand; or if they do understand, the result of strictness is only that they go on keeping silence in matters in which sincerity towards those who are bringing them up is of the highest importance. The very thing the child is allowed to do uncorrected at home, is not seldom corrected if it happens away from home. So the child gets a false idea that it is not the thing that deserves punishment, but its publicity. When a mother is ashamed of the bad behaviour of her son she is apt to strike him--instead of striking her own breast! When an adventurous feat fails he is beaten, but he is praised when successful. These practices produce demoralisation. Once in a wood I saw two parents laughing while the ice held on which their son was sliding; when it broke suddenly they threatened to whip him. It required strong self-control in order not to say to this pair that it was not the son who deserved punishment but themselves.

On occasions like these, parents avenge their own fright on their children. I saw a child become a coward because an anxious mother struck him every time he fell down, while the natural result inflicted on the child would have been more than sufficient to increase his carefulness.

When misfortune is caused by disobedience, natural alarm is, as a rule, enough to prevent a repet.i.tion of it. If it is not sufficient blows have no restraining effect; they only embitter. The boy finds that adults have forgotten their own period of childhood; he withdraws himself secretly from this abuse of power, provided strict treatment does not succeed in totally depressing the level of the child's will and obstructing his energies.

This is certainly a danger, but the most serious effect of corporal punishment is that it has established an unethical morality as its result. Until the human being has learnt to see that effort, striving, development of power, are their own reward, life remains an unbeautiful affair. The debasing effects of vanity and ambition, the small and great cruelties produced by injustice, are all due to the idea that failure or success sets the value to deeds and actions.

A complete revolution in this crude theory of value must come about before the earth can become the scene of a happy but considerate development of power on the part of free and fine human beings. Every contest decided by examinations and prizes is ultimately an immoral method of training. It awakens only evil pa.s.sions, envy and the impression of injustice on the one side, arrogance on the other. After I had during the course of twenty years fought these school examinations, I read with thorough agreement a short time ago, Ruskin's views on the subject. He believed that all compet.i.tion was a false basis of stimulus, and every distribution of prizes a false means. He thought that the real sign of talent in a boy, auspicious for his future career, was his desire to work for work's sake. He declared that the real aim of instruction should be to show him his own proper and special gifts, to strengthen them in him, not to spur him on to an empty compet.i.tion with those who were plainly his superiors in capacity.

Moreover it ought not to be forgotten that success and failure involve of themselves their own punishment and their own reward, the one bitter, the other sweet enough to secure in a natural way increased strength, care, prudence, and endurance. It is completely unnecessary for the educator to use, besides these, some special punishments or special rewards, and so pervert the conceptions of the child that failure seems to him to be a wrong, success on the other hand as the right.

No matter where one turns one's gaze, it is notorious that the externally encouraging or awe-inspiring means of education, are an obstacle to what are the chief human characteristics, courage in oneself and goodness to others.

A people whose education is carried on by gentle means only (I mean the people of j.a.pan), have shown that manliness is not in danger where children are not hardened by corporal punishment. These gentle means are just as effective in calling forth selfmastery and consideration. These virtues are so imprinted on children, at the tenderest age, that one learns first in j.a.pan what attraction considerate kindliness bestows upon life. In a country where blows are never seen, the first rule of social intercourse is not to cause discomfort to others. It is told that when a foreigner in j.a.pan took up a stone to throw it at a dog, the dog did not run. No one had ever thrown a stone at him. Tenderness towards animals is the complement in that country of tenderness in human relationship, a tenderness whose result is observed, among other effects, in a relatively small number of crimes against life and security.

War, hunting for pleasure, corporal discipline, are nothing more than different expressions of the tiger nature still alive in man. When the rod is thrown away, and when, as some one has said, children are no longer boxed on their ears but are given magnifying gla.s.ses and photographic cameras to increase their capacity for life and for loving it, instead of learning to destroy it, real education in humanity will begin.

For the benefit of those who are not convinced that corporal punishment can be dispensed with in a manly education, by so remote and so distant an example as j.a.pan, I should like to mention a fact closer to us.

Our Germanic forefathers did not have this method of education. It was introduced with Christianity. Corporal discipline was turned into a religious duty, and as late as the seventeenth century there were intelligent men who flogged their children once a week as a part of spiritual guardianship. I once asked our great poet, Victor Rydberg, and he said that he had found no proof that corporal punishment was usual among the Germans in heathen times. I asked him whether he did not believe that the fact of its absence had encouraged the energetic individualism and manliness in the Northern peoples. He thought so, and agreed with me. Finally, I might note from our own time, that there are many families and schools, our girls' schools for example, and also boys' schools in some countries, where corporal punishment is never used. I know a family with twelve children whose activity and capacity are not damaged by bringing them under the rule of duty alone. Corporal punishment is never used in this home; a determined but mild mother has taught the children to obey voluntarily, and has known how to train their wills to self-control.

By "voluntary obedience," I do not mean that the child is bound to ask endless questions for reasons, and to dispute them before he obeys. A good teacher never gives a command without there being some good reason, but whether the child is convinced or not, he must always obey, and if he asks "why" the answer is very simple; every one, adults as well as children, must obey the right and must submit to what cannot be avoided.

The great necessity in life must be imprinted in childhood. This can be done without harsh means by training the child, even previous to his birth, by cultivating one's self-control, and after his birth by never giving in to a child's caprices. The rule is, in a few cases, to work in opposition to the action of the child, but in other cases work constructively; I mean provide the child with material to construct his own personality and then let him do this work of construction. This is, in brief, the art of education. The worst of all educational methods are threats. The only effective admonitions are short and infrequent ones.

The greatest skill in the educator is to be silent for the moment and then so reprove the fault, indirectly, that the child is brought to correct himself or make himself the object of blame. This can be done by the instructor telling something that causes the child to compare his own conduct with the hateful or admirable types of behaviour about which he hears information. Or the educator may give an opinion which the child must take to himself although it is not applied directly to him.

On many occasions a forceful display of indignation on the part of the elder person is an excellent punishment, if the indignation is reserved for the right moment. I know children to whom nothing was more frightful than their father's scorn; this was dreaded. Children who are deluged with directions and religious devotions, who receive an ounce of morality in every cup of joy, are most certain to be those who will revolt against all this. Nearly every thinking person feels that the deepest educational influences in his life have been indirect; some good advice not given to him directly; a n.o.ble deed told without any direct reference. But when people come themselves to train others they forget all their own personal experience.

The strongest constructive factor in the education of a human being is the settled, quiet order of home, its peace, and its duty.

Open-heartedness, industry, straightforwardness at home develop goodness, desire to work, and simplicity in the child. Examples of artistic work and books in the home, its customary life on ordinary days and holidays, its occupations and its pleasures, should give to the emotions and imagination of the child, periods of movement and repose, a sure contour and a rich colour. The pure, warm, clear atmosphere in which father, mother, and children live together in freedom and confidence; where none are kept isolated from the interests of the others; but each possesses full freedom for his own personal interest; where none trenches on the rights of others; where all are willing to help one another when necessary,--in this atmosphere egoism, as well as altruism, can attain their richest development, and individuality find its just freedom. As the evolution of man's soul advances to undreamed-of possibilities of refinement, of capacity, of profundity; as the spiritual life of the generation becomes more manifold in its combinations and in its distinctions; the more time one has for observing the wonderful and deep secrets of existence, behind the visible, tangible, world of sense, the more will each new generation of children show a more refined and a more consistent mental life. It is impossible to attain this result under the torture of the crude methods in our present home and school training. We need new homes, new schools, new marriages, new social relations, for those new souls who are to feel, love, and suffer, in ways infinitely numerous that we now can not even name. Thus they will come to understand life; they will have aspirations and hopes; they will believe; they will pray. The conceptions of religion, love, and art, all these must be revolutionised so radically, that one now can only surmise what new forms will be created in future generations. This transformation can be helped by the training of the present, by casting aside the withered foliage which now covers the budding possibilities of life.

The house must once more become a home for the souls of children, not for their bodies alone. For such homes to be formed, that in their turn will mould children, the children must be given back to the home.

Instead of the study preparation at home for the school taking up, as it now does, the best part of a child's life, the school must get the smaller part, the home the larger part. The home will have the responsibility of so using the free time as well on ordinary days as on holidays, that the children will really become a part of the home both in their work and in their pleasures. The children will be taken from the school, the street, the factory, and restored to the home. The mother will be given back from work outside, or from social life to the children. Thus natural training in the spirit of Rousseau and Spencer will be realised; a training for life, by life at home.

Such was the training of Old Scandinavia; the direct share of the child in the work of the adult, in real labours and dangers, gave to the life of our Scandinavian forefathers (with whom the boy began to be a man at twelve years of age), unity, character, and strength. Things specially made for children, the anxious watching over all their undertakings, support given to all their steps, courses of work and pleasure specially prepared for children,--these are the fundamental defects of our present day education. An eighteen-yearold girl said to me a short time ago, that she and other girls of the same age were so tired of the system of vigilance, protection, amus.e.m.e.nt, and pampering at school and at home, that they were determined to bring up their own children in hunger, corporal discipline, and drudgery.

One can understand this unfortunate reaction against an artificial environment, the environment in which children and young people of the present grow up; an existence that evokes a pa.s.sionate desire for the realities of life, for individual action at one's own risk and responsibility, instead of being, as is now the case, at home and in the school, the object of another's care.

What is required, above all, for the children of the present day, is to be a.s.signed again real home occupations, tasks they must do conscientiously, habits of work arranged for week days and holidays without oversight, in every case where the child can help himself.

Instead of the modern school child having a mother and servants about him to get him ready for school and to help him to remember things, he should have time every day before school to arrange his room and brush his clothes, and there should be no effort to make him remember what is connected with the school. The home and the school should combine together systematically to let the child suffer for the results of his own negligence.

Just the reverse of this system rules to-day. Mothers learn their children's lessons, invent plays for them, read their story books to them, arrange their rooms after them, pick up what they have let fall, put in order the things they have left in confusion, and in this and in other ways, by protective pampering and attention, their desire for work, their endurance, the gifts of invention and imagination, qualities proper to the child, become weak and pa.s.sive. The home now is only a preparation for school. In it, young people growing up, are accustomed to receive services, without performing any on their part. They are trained to be always receptive instead of giving something in return.

Then people are surprised at a youthful generation, selfish and unrestrained, pressing forward shamelessly on all occasions before their elders, crudely unresponsive in respect of those attentions, which in earlier generations were a beautiful custom among the young.

To restore this custom, all the means usually adopted now to protect the child from physical and psychical dangers and inconveniences, will have to be removed. Throw the thermometer out of the window and begin with a sensible course of toughening; teach the child to know and to bear natural pain. Corporal punishment must be done away with not because it is painful but because it is profoundly immoral and hopelessly unsuitable. Repress the egoistic demands of the child when he interferes with the work or rest of others; never let him either by caresses or by nagging usurp the rights of grown people; take care that the servants do not work against what the parents are trying to insist on in this and in other matters.

We must begin in doing for the child in certain ways a thousand times more and in others a hundred thousand times less. A beginning must be made in the tenderest age to establish the child's feeling for nature.

Let him live year in and year out in the same country home; this is one of the most significant and profound factors in training. It can be held to even where it is now neglected. The same thing holds good of making a choice library, commencing with the first years of life; so that the child will have, at different periods of his life, suitable books for each age; not as is now often the case, get quite spoilt by the constant change of summer excursions, by worthless children's books, and costly toys. They should never have any but the simplest books; the so-called cla.s.sical ones. They should be amply provided with means of preparing their own playthings. The worst feature of our system are the playthings which imitate the luxury of grown people. By such objects the covetous impulse of the child for acquisition is increased, his own capacity for discovery and imagination limited, or rather, it would be limited if children with the sound instinct of preservation, did not happily smash the perfect playthings, which give them no creative opportunity, and themselves make new playthings from fir cones, acorns, thorns, and fragments of pottery, and all other sorts of rubbish which can be transformed into objects of great price by the power of the imagination.

To play with children in the right way is also a great art. It should never be done if children do not themselves know what they are going to do; it should always be a special treat for them as well as their elders. But the adults must always on such occasions, leave behind every kind of educational idea and go completely into the child's world of thought and imagination. No attempt should be made to teach them at these times anything else but the old satisfactory games. The experiences derived from these games about the nature of the children, who are stimulated in one direction or another by the game, must be kept for later use.

Games in this way increase confidence between children and adults. They learn to know their elders better. But to allow children to turn all the rooms into places to play in, and to demand constantly that their elders shall interest themselves in them, is one of the most dangerous species of pampering common to the present day. The children become accustomed to selfishness and mental dependence. Besides this constant educational effort brings with it the dulling of the child's personality. If children were free in their own world, the nursery, but out of it had to submit to the strict limits imposed by the habits, wills, work, and repose of parents, their requirements and their wishes, they would develop into a stronger and more considerate race than the youth of the present day. It is not so much talking about being considerate, but the necessity of considering others, of really helping oneself and others, that has an educational value. In earlier days, children were quiet as mice in the presence of elder persons. Instead of, as they do now, breaking into a guest's conversation, they learned to listen. If the conversation of adults is varied, this can be called one of the best educational methods for children. The ordinary life of children, under the old system, was lived in the nursery where they received their most important training from an old faithful servant and from one another.

From their parents they received corporal punishment, sometimes a caress. In comparison with this system, the present way of parents and children living together would be absolute progress, if parents could but abstain from explaining, advising, improving, influencing every thought and every expression. But all spiritual, mental, and bodily protective rules make the child now indirectly selfish, because everything centres about him and therefore he is kept in a constant state of irritation. The six-yearold can disturb the conversation of the adult, but the twelve-year-old is sent to bed about eight o'clock, even when he, with wide open eyes, longs for a conversation that might be to him an inspiring stimulus for life.

Certainly some simple habits so far as conduct and order, nourishment and sleep, air and water, clothing and bodily movement, are concerned, can be made the foundations for the child's conceptions of morality. He cannot be made to learn soon enough that bodily health and beauty must be regarded as high ethical characteristics, and that what is injurious to health and beauty must be regarded as a hateful act. In this sphere, children must be kept entirely independent of custom by allowing the exception to every rule to have its valid place. The present anxious solicitude that children should eat when the clock strikes, that they get certain food at fixed meals, that they be clothed according to the degree of temperature, that they go to bed when the clock strikes, that they be protected from every drop of unboiled water and every extra piece of candy, this makes them nervous, irritable slaves of habit. A reasonable toughening process against the inequalities, discomforts, and chances of life, const.i.tutes one of the most important bases of joy of living and of strength of temper. In this case too, the behaviour of the person who gives the training, is the best means of teaching children to smile at small contretemps, things which would throw a cloud over the sun, if one got into the habit of treating them as if they were of great importance. If the child sees the parent doing readily an unpleasant duty, which he honestly recognises as unpleasant; if he sees a parent endure trouble or an unexpected difficulty easily, he will be in honour bound to do the like. Just as children without many words learn to practice good deeds when they see good deeds practiced about them; learn to enjoy the beauty of nature and art when they see that adults enjoy them, so by living more beautifully, more n.o.bly, more moderately, we speak best to children. They are just as receptive to impressions of this kind as they are careless of those made by force.

Since this is my alpha and omega in the art of education, I repeat now what I said at the beginning of this book and half way through it. Try to leave the child in peace; interfere directly as seldom as possible; keep away all crude and impure impressions; but give all your care and energy to see that personality, life itself, reality in its simplicity and in its nakedness, shall all be means of training the child.

Make demands on the powers of children and on their capacity for self-control, proportionate to the special stage of their development, neither greater nor lesser demands than on adults. But respect the joys of the child, his tastes, work, and time, just as you would those of an adult. Education will thus become an infinitely simple and infinitely harder art, than the education of the present day, with its artificialised existence, its double entry morality, one morality for the child, and one for the adult, often strict for the child and lax for the adult and vice versa. By treating the child every moment as one does an adult human being we free education from that brutal arbitrariness, from those over-indulgent protective rules, which have transformed him.

Whether parents act as if children existed for their benefit alone, or whether the parents give up their whole lives to their children, the result is alike deplorable. As a rule both cla.s.ses know equally little of the feelings and needs of their children. The one cla.s.s are happy when the children are like themselves, and their highest ambition is to produce in their children a successful copy of their own thoughts, opinions, and ideals. Really it ought to pain them very much to see themselves so exactly copied. What life expected from them and required from them was just the opposite--a richer combination, a better creation, a new type, not a reproduction of that which is already exhausted. The other cla.s.s strive to model their children not according to themselves but according to their ideal of goodness. They show their love by their willingness to extinguish their own personalities for their children's sake. This they do by letting the children feel that everything which concerns them stands in the foreground. This should be so, but only indirectly.

The concerns of the whole scheme of life, the ordering of the home, its habits, intercourse, purposes, care for the needs of children, and their sound development, must stand in the foreground. But at present, in most cases, children of tender years, as well as those who are older, are sacrificed to the chaotic condition of the home. They learn self-will without possessing real freedom, they live under a discipline which is spasmodic in its application.

When one daughter after another leaves home in order to make herself independent they are often driven to do it by want of freedom, or by the lack of character in family life. In both directions the girl sees herself forced to become something different, to hold different opinions, to think different thoughts, to act contrary to the dictates of her own being. A mother happy in the friendship of her own daughter, said not long ago that she desired to erect an asylum for tormented daughters. Such an asylum would be as necessary as a protection against pampering parents as against those who are overbearing. Both alike, torture their children though in different ways, by not understanding the child's right to have his own point of view, his own ideal of happiness, his own proper tastes and occupation. They do not see that children exist as little for their parent's sake as parents do for their children's sake. Family life would have an intelligent character if each one lived fully and entirely his own life and allowed the others to do the same. None should tyrannise over, nor should suffer tyranny from, the other. Parents who give their home this character can justly demand that children shall accommodate themselves to the habits of the household as long as they live in it. Children on their part can ask that their own life of thought and feeling shall be left in peace at home, or that they be treated with the same consideration that would be given to a stranger. When the parents do not meet these conditions they themselves are the greater sufferers. It is very easy to keep one's son from expressing his raw views, very easy to tear a daughter away from her book and to bring her to a tea-party by giving her unnecessary occupations; very easy by a scornful word to repress some powerful emotion. A thousand similar things occur every day in good families through the whole world. But whenever we hear of young people speaking of their intellectual homelessness and sadness, we begin to understand why father and mother remain behind in homes from which the daughters have hastened to depart; why children take their cares, joys, and thoughts to strangers; why, in a word, the old and the young generation are as mutually dependent as the roots and flowers of plants, so often separate with mutual repulsion.

This is as true of highly cultivated fathers and mothers as of simple bourgeois or peasant parents. Perhaps, indeed, it may be truer of the first cla.s.s, the latter torment their children in a naive way, while the former are infinitely wise and methodical in their stupidity. Rarely is a mother of the upper cla.s.s one of those artists of home life who through the blitheness, the goodness, and joyousness of her character, makes the rhythm of everyday life a dance, and holidays into festivals.

Such artists are often simple women who have pa.s.sed no examinations, founded no clubs, and written no books. The highly cultivated mothers and the socially useful mothers on the other hand are not seldom those who call forth criticism from their sons. It seems almost an invariable rule that mothers should make mistakes when they wish to act for the welfare of their sons. "How infinitely valuable," say their children, "would I have found a mother who could have kept quiet, who would have been patient with me, who would have given me rest, keeping the outer world at a distance from me, with kindly soothing hands. Oh, would that I had had a mother on whose breast I could have laid my head, to be quiet and dream."

A distinguished woman writer is surprised that all of her well-thought-out plans for her children fail--those children in whom she saw the material for her pa.s.sion for governing, the clay that she desired to mould.

The writer just cited says very justly that maternal unselfishness alone can perform the task of protecting a young being with wisdom and kindliness, by allowing him to grow according to his own laws. The unselfish mother, she says, will joyfully give the best of her life energy, powers of soul and spirit to a growing being and then open all doors to him, leaving him in the broad world to follow his own paths, and ask for nothing, neither thanks, nor praise, nor remembrance. But to most mothers may be applied the bitter exclamation of a son in the book just mentioned, "even a mother must know how she tortures another; if she has not this capacity by nature, why in the world should I recognise her as my mother at all."

Certain mothers spend the whole day in keeping their children's nervous system in a state of irritation. They make work hard and play joyless, whenever they take a part in it. At the present time, too, the school gets control of the child, the home loses all the means by which formerly it moulded the child's soul life and enn.o.bled family life.

The school, not father and mother, teaches children to play, the school gives them manual training, the school teaches them to sing, to look at pictures, to read aloud, to wander about out of doors; schools, clubs, sport and other pleasures accustom youth in the cities more and more to outside life, and a daily recreation that kills the true feeling for holiday. Young people, often, have no other impression of home than that it is a place where they meet society which bores them.

Parents surrender their children to schools in those years in which they should influence their minds. When the school gives them back they do not know how to make a fresh start with the children, for they themselves have ceased to be young.

But getting old is no necessity; it is only a bad habit. It is very interesting to observe a face that is getting old. What time makes out of a face shows better than anything else what the man has made out of time. Most men in the early period of middle age are neither intellectually fat nor lean, they are hardened or dried up. Naturally young people look upon them with unsympathetic eyes, for they feel that there is such a thing as eternal youth, which a soul can win as a prize for its whole work of inner development. But they look in vain for this second eternal youth in their elders, filled with worldly nothingnesses and things of temporary importance.

With a sigh they exclude the "old people" from their future plans and they go out in the world in order to choose their spiritual parents.

This is tragic but just, for if there is a field on which man must sow a hundred-fold in order to harvest tenfold it is the souls of children.

When I began at five years of age to make a rag doll, that by its weight and size really gave the illusion of reality and bestowed much joy on its young mother, I began to think about the education of my future children. Then as now my educational ideal was that the children should be happy, that they should not fear. Fear is the misfortune of childhood, and the sufferings of the child come from the half-realised opposition between his unlimited possibilities of happiness and the way in which these possibilities are actually handled. It may be said that life, at every stage, is cruel in its treatment of our possibilities of happiness. But the difference between the sufferings of the adult from existence, and the sufferings of the child caused by adults, is tremendous. The child is unwilling to resign himself to the sufferings imposed upon him by adults and the more impatient the child is against unnecessary suffering, the better; for so much the more certainly will he some day be driven to find means to transform for himself and for others the hard necessities of life.

A poet, Rydberg, in our country who had the deepest intuition into child's nature, and therefore had the deepest reverence for it, wrote as follows: "Where we behold children we suspect there are princes, but as to the kings, where are they?" Not only life's tragic elements diminish and dam up its vital energies. Equally destructive is a parent's want of reverence for the sources of life which meet them in a new being.

Fathers and mothers must bow their heads in the dust before the exalted nature of the child. Until they see that the word "child" is only another expression for the conception of majesty; until they feel that it is the future which in the form of a child sleeps in their arms, and history which plays at their feet, they will not understand that they have as little power or right to prescribe laws for this new being as they possess the power or might to lay down paths for the stars.

The mother should feel the same reverence for the unknown worlds in the wide-open eyes of her child, that she has for the worlds which like white blossoms are sprinkled over the blue orb of heaven; the father should see in his child the king's son whom he must serve humbly with his own best powers, and then the child will come to his own; not to the right of asking others to become the plaything of his caprices but to the right of living his full strong personal child's life along with a father and a mother who themselves live a personal life, a life from whose sources and powers the child can take the elements he needs for his own individual growth. Parents should never expect their own highest ideals to become the ideals of their child. The free-thinking sons of pious parents and the Christian children of freethinkers have become almost proverbial.

But parents can live n.o.bly and in entire accordance to their own ideals which is the same thing as making children idealists. This can often lead to a quite different system of thought from that pursued by the parent.

As to ideals, the elders should here as elsewhere, offer with timidity their advice and their experience. Yes they should try to let the young people search for it as if they were seeking fruit hidden under the shadow of leaves. If their counsel is rejected, they must show neither surprise nor lack of self-control.

The query of a humourist, why he should do anything for posterity since posterity had done nothing for him, set me to thinking in my early youth in the most serious way. I felt that posterity had done much for its forefathers. It had given them an infinite horizon for the future beyond the bounds of their daily effort. We must in the child see the new fate of the human race; we must carefully treat the fine threads in the child's soul because these are the threads that one day will form the woof of world events. We must realise that every pebble by which one breaks into the gla.s.sy depths of the child's soul will extend its influence through centuries and centuries in ever widening circles.

Through our fathers, without our will and without choice, we are given a destiny which controls the deepest foundation of our own being. Through our posterity, which we ourselves create, we can in a certain measure, as free beings, determine the future destiny of the human race.