Wings and the Child; Or, The Building of Magic Cities Part 4

The child clears it all away, and with the dying flowers something else is cleared away, something that will no more live again than will the faded flowers.

Be generous of praise--it is the dew that waters the budding flowers of kindness and love and unselfishness: it is to all that is best in the child the true Elixir of Life.

CHAPTER IX

Praise and Punishment

[Ill.u.s.tration: THE OTHER HALF OF THE CITY.

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WHILE admitting that no pains can be too great, no labours too arduous to spend upon the education of the child, we must not shut our eyes to the fact that the sacrifice of the grown-up may often be better for him--or much more often her--than it is for the child for whom that sacrifice is made. There is a certain danger that the enthusiastic educator, pa.s.sionately desiring to sacrifice her whole life, may incidentally, and quite without meaning it, sacrifice something very vital in the child. For the child whose every want is antic.i.p.ated, whose every thought is considered, who is surrounded by the softness of love and the sweetness of sympathy, is not unlikely to disappoint and dismay the fond parent or guardian, pastor or master, by growing up selfish, cowardly, heartless and ungrateful; with no capacity for obedience, no power of endurance, no hardihood, no resource--whining in adversity and intolerable in success. The object of education is to fit the child for the life of the man. Once it was held that a rigorous discipline, enforced by violence, was the best preparation for the life which is never too easy or too soft. Now we have changed all that, and there is some danger that the pendulum may swing too far, and that the aim of education may come to mean only the ensuring of a happy childhood, without arming the child for the battle of life. It is right that to the educator the child should be the prime object, the centre of the universe, the prime consideration to which every other consideration must give way. But there is the danger that the child may become his own prime object, not only the centre of his own universe, but its circ.u.mference, and cherish, deeply rooted in his inmost soul, the conviction that all other considerations should and will give way to his desires.

Life, we know, will teach him, in her rough, hard school, that he is only the centre of his own universe in that sense in which the same is true of us all--that far from being the prime object of the world which surrounds him, he himself counts for little or nothing, except to those who love him--and that the consideration he receives will not be, as was the consideration lavished on him in his childhood, free, ungrudging, and invariable, but will be conditioned by the services he renders to others and the extent to which he can be to them pleasant or useful.

Life, it is true, will teach him all this, but if her teaching be a course of lessons in a wholly new subject, they will be very difficult to learn, and the learning will hurt. Whereas if, from the very beginning, the child is taught to understand the interdependence of human beings, the fact that rights involve duties and that duties confer rights, he will be able to apply and to use for his own help the lessons which later life will teach him. More, he will have at the outset of life the advantage which one with a clear conception of rights and duties has over one who only sees life as a muddle and maze of things that are "jolly hard lines." They suffer as without hope who see that the world needs mending, and have never made up their minds what sort of world they would like. Whereas the child to whom, quite early, the lesson of human solidarity has been taught will, when he shall be a man, know very well what he wants, and will be able, however humbly, to help, in his day and generation, to re-mould the world to the fashion of his desire.

It is not difficult to teach children the duties of kindness and helpfulness to others, and the duty of public spirit and loyalty to their fellow-men. A healthy child is active, energetic, and deeply desirous of using his senses and his faculties. It is possible to a.s.sign to quite a small child certain duties, but the wise educator will manage to make such duties privileges and not tasks. The system of sentencing children to the performance of useful offices by way of punishment is abominable. It gives them for ever a distaste for that particular form of social service.

If we must punish, let us not permit the punishments to trench on the province of useful and, in good conditions, pleasant tasks. Give the boy an imposition rather than an order to weed the shrubbery walk; set the girl to learn a French verb rather than to hem dusters. The consciousness of being useful is very dear to children--it is worth while to feel and to show grat.i.tude to them for all services rendered, and though it may be, as they say, more trouble than it is worth to teach the children to help effectually, that only means that it is more trouble than the help they give is worth. What is really valuable is the cultivation of the sense that it is a good and pleasant thing to help mother to wash up, to help father to water the geraniums, and, further, a thing which will make father and mother pleased and grateful.

Children, like the rest of us, love to feel themselves important. Is it not well that they should feel themselves important as givers, and not as claimants only?

The tale of their public obligations may well begin with the lesson that it is part of the duty of a citizen to help to keep his city, his country, clean and beautiful. Therefore, we must not leave nasty traces of our presence in street or meadow--such traces as orange-peel, banana-skins, and the greasy bag that once held the bun or the bull's-eye. And it is quite as important to learn what we should as what we should not do. The idea and organisation of the Boy Scouts is a fine object-lesson in the way of training children to be good citizens. The duties of a citizen should be taught in all schools: they are more important than the lat.i.tude of Cathay and the industries of Kamskatka.

Even the smallest children could learn something of this branch of education. I should like to write a little book of Moral Songs for Young Citizens, only I wouldn't call it that. The songs in it might take the place of "Mary had a little lamb" or whatever it is that they make the infants learn by heart. One of them might go something like this:

I must not steal, and I must learn Nothing is mine that I do not earn.

I must try in work and play To make things beautiful every day.

I must be kind to every one And never let cruel things be done.

I must be brave, and I must try When I am hurt never to cry, And always laugh as much as I can And be glad that I'm going to be a man, To work for my living and help the rest, And never do less than my very best.

Another might begin:

I must not litter the park or the street With bits of paper or things to eat: I must not pick the public flowers They are not _mine_, but they are _ours_... .

And so on. Simple rhymes learned when you are very young stay with you all your life. The duties and refrainings just touched on here might be elaborated in different poems. There might be one on being brave, and another on prompt obedience to the word of command. There is no position in life where the habit of obedience to your superior officer is not of value. To teach obedience without bullying would be quite easy: with very little children it could take the form of a game, in which a series of orders were given--for the performance of such actions as occur in the mulberry bush; and the compet.i.tion among the children to be the first to obey the new order would quicken the child's mind and body, while the habit of obedience to the word of command would be firmly planted, so that it would grow with the child's growth and adapt itself to the needs of life. I would write more than one poem, I think, about the green country and the shame it is that those who should love and protect it desecrate it as they do. Let it be the pride of the child that he is not of the sort of people who leave greasy papers lying about in woods, broken bottles in meadows, and old sardine tins among the rushes at the margin of cool streams. Such people touch no foot of land that they do not desecrate and defile. Wherever they are suffered to be, there they leave behind them the vilest leavings. Filthy papers, the rinds and skins of fruit, crusts and parings, jagged tins, smashed bottles, straw and shavings and empty stained cardboard boxes. They leave it all, openly and shamelessly, making the magic meadows sordid as a suburb, and carrying into the very heart of the country the vulgarities of the street corner. It is time, indeed, that certain of the finer duties of citizenship were taught in all schools, Harrow as well as Houndsditch, Eton as well as Borstal. And one of the first of these is the keeping of the beauty of beautiful places unsmirched, the duty of preserving for others the beauty which we ourselves admire, the duty of burning bits of paper and burying pieces of orange-peel. If there is not time to teach geography as well as the duties and decencies of a citizen, the geography should go, and the duties and decencies be taught. For what is the use of knowing the names of places if you do not know that places should be beautiful, and what is the use of knowing how many counties there are in England unless you know also that every field and every tree and every stream in every one of those counties is a precious gift of G.o.d not to be desecrated by shameless refuse and garbage, but to be cared for as one cares for one's garden, and loved, as one should love every inch of our England, this garden-land more beautiful than any garden in the world?

A child should be taught to read almost as soon as it has learned to speak. I can remember my fourth birthday, but I cannot remember a time when I could not read. Without going into details as to the merits of different methods of teaching, I may say that a good many words may be taught before it is necessary to teach the letters--that reading should precede spelling--that CAT should be presented whole, as the symbol of Cat--and that the dissection of it into C.A.T. should come later. I believe that children taught in this way, and taught young, will not in after life be tortured by the difficulties of spelling. They will spell naturally, as they speak or walk. Of the value of the accomplishment of reading, as a let-off to parents and guardians, it would be impossible to speak too highly. It keeps the child busy, amused, still and quiet.

The value to the child himself is not less. Nor is it only that the matter of his reading stores his mind with new material. To him also it is a good thing that he should sometimes be still and quiet, and at the same time interested and occupied. Of books for little children there are plenty--not fine literature, it is true--but harmless. As the child grows older he will want more books, and different books--and if you insist on personally conducting him on his grand tour through literature he will probably miss a good many places that he would like to go to.

For a child from ten onwards it is no bad thing to give the run of a good general library. When he has exhausted the story books he will read the ballads, the histories and the travels, and may even nibble at science, poetry, or philosophy. I myself, at the age of thirteen, browsed contentedly in such a library--where Percy's anecdotes in thirty-nine volumes or so divided my attention with Hume, Locke and Berkeley. I even read Burton's _Anatomy of Melancholy_, and was none the worse for it. It is astonishing how little harm comes to children through books. Unless they have been taught by servants' chatter how to look for the "harm," they do not find it. I do not mean that absolutely every book is fit for a child's reading, but if you allow the reading of the Old Testament it is mere imbecility to insist that all the rest of your child's reading shall ignore the facts of life. You can always have a locked book-case if you choose: only see to it that the doors are not of gla.s.s, for the forbidden is always the desired.

As regards the facts of life, by which I mean the physiological facts about which there is so much needless and vain concealment, there is, it seems to me, only one rule. If your child has learned to love and trust you it will come to you with its questions, instead of going to the housemaid or the groom. Answer all its questions truthfully, even at the cost of a little trouble in formulating your answers. Do not leave the child to learn the truth about its body and its birth from vulgar and tainted sources. There is absolutely nothing that you cannot decently tell a child when it has reached the age when it understands that certain things are not fit subjects for public conversation--and until it has reached that age it will not ask that sort of questions. There is no difficulty in making children understand that their digestive processes are not to be discussed in general society, and it is quite easy to explain to them that other physiological processes are also to be avoided as subjects for general conversation. The Cat and her family will help you to explain all that the child wants to know. The child should be taught that its body is the Temple of the Holy Ghost, and that it is our duty to keep our bodies healthy, clean, and well-exercised, just as we should try to keep our minds strong and active, and our hearts tender and pure. And one need not always "talk down" to children: they understand far better than you think. They are always flattered by talk that rises now and then above the level of their understanding. And if they do not understand they will tell you so, and you can simplify.

In talking of the subjects which interest them, you need not be afraid of being too clever. For even if they do not ask, your instinct and the child's eyes will, if there be love and trust between you, tell you when you are getting out of its depth. But there must be love and trust: without that all education outside book-learning is for ever impossible.

CHAPTER X

The One Thing Needful

THE most ardent advocate of our present civilisation, the blindest worshipper of what we call progress, can hardly fail to be aware of the steadily increasing and brutal ugliness of life. Civilisation, whatever else it is, is a state in which a few people have the chance of living beautifully--those who take that chance are fewer still--and the enormous majority live, by no choice or will of their own, lives which at the best are uncomfortable, anxious, and lacking in beauty, and at the worst are so ugly, diseased, desperate, and wretched that those who feel their condition most can hardly bear to think of them, and those who have not imagination enough to feel it fully yet cannot bear it unless they succeed in persuading themselves that the poor of this world are the heirs of the next, while hoping, at the same time, that a portion of Lazarus's heavenly legacy may, after all, be reserved for Dives.

The hideous disfigurement of lovely hills and dales with factories and mines and pot banks--coal, cinder, and slag; the defilement of bright rivers with the refuse of oil and dye works; the eating up of the green country by greedy, long, creeping yellow caterpillars of streets; the smoke and fog that veil the sun in heaven; the sordid enamelled iron advertis.e.m.e.nts that scar the fields of earth--all the torn paper and straw and dirt and disorder spring from one root. And from the same root spring pride, anger, cruelty, and sycophancy, the mean subservience of the poor and the mean arrogance of the rich. As the fair face of the green country is disfigured by all this machinery which ministers to the hope of getting rich, so is the face of man marred by the fear of getting poor. Look at the faces you see in the street--old and young, gay and sad--on all there is the brand of anxiety, a terrible anxiety that never rests, a fear that never sleeps, the anxiety for the future: the fear of poverty for the rich, the fear of starvation for the poor.

Think of the miles and miles of sordid squalor and suffering in the East of London--not in comfortable Whitechapel, but out Canning Town way; think of Barking and Plaistow and Plashet and Bow--then think of Park Lane and Bond Street. And if your eyes are not blinded, the West is no less terrible than the East. If you want to be sure of this, bring a hungry, ragged child from that Eastern land and set it outside a West End restaurant; let it press its dirty little face against the plate gla.s.s and gaze at the well-to-do people gorging and guzzling round the bright tables inside. The diners may be smart, the ragged child may be picturesque--but bring the two together, and consider the conjunction.

[Ill.u.s.tration: THE HIDEOUS DISFIGUREMENT.]

And all this ugliness springs from the same cause. As Ruskin says: "We have forgotten G.o.d." We have therefore forgotten His attributes, mercy, loving-kindness, justice, truth, and beauty. Their names are still on our lips, but the great, stupid, crashing, blundering machine which we call civilisation knows them not. The Devil's gospel of _laissez-faire_ still inspires the calloused heart of man. Each for himself, and Mammon for the foremost. We no longer care that life should be beautiful for all G.o.d's children--we wish it to be beautiful for us and forget who, as we wish that wish, becomes our foster-father. There can be no healing of the great wound in the body of mankind till each one of us would die rather than see the ugliness of a wound on the body of the least of these our brethren. But so dulled and stupefied is our sense of beauty, our sense of brotherhood, that our brother's wounds do not hurt us. We have not imagination enough to know how it feels to be wounded. Just as we have not imagination enough to see the green fields that lie crushed where Manchester sprawls in the smoke--the fair hills and streams on which has grown the loathsome fungus of Stockport.

[Ill.u.s.tration: OF LOVELY HILLS AND DALES.]

Now I do believe that this insensitiveness to ugliness and misery, this blindness to wanton befouling of human life and the green world, comes less from the corruption of man's heart than from the emptiness of the teaching which man receives when he is good and little and a child. The teaching in our schools is almost wholly materialistic. The child is taught the botanical name of the orange--dissects it and its flower and perhaps learns the Latin names of the flower and fruit; but it is not taught that oranges are things you will be pleased with yourself for giving up to some one who is thirstier than you are--or that to throw orange-peel on the pavement where some one may slip on it, fall and hurt himself, is as mean a trick as stealing a penny from a blind man.

We teach the children about the wonders of gases and ethers, but we do not explain to them that furnaces ought to consume their own smoke, or why. The children learn of acids and starches, but not that it is a disgraceful thing to adulterate beer and bread. The rules of multiplication and subtraction are taught in schools, but not the old rule, "If any will not work, neither shall he eat."

There is no dogmatical teaching. That means a diet of dry bones. It means that the child is never shown how to look for happiness in the performance of acts which do not, on the face of them, look as though they would make him happy. It is not explained to him that man's life and the will of G.o.d are like a poem--G.o.d writes a line and man must make the next line rhyme to it. When it does rhyme, then you get that happiness which can only come from harmony. And when you do your best to make your line rhyme and cannot--well, the Author of the first line knows that it was your best that you did. G.o.d is shown, when He is shown at all, to our modern children, as a sort of glorified head master, who will be tremendously down on you if you break the rules: alternatively as a sort of rich uncle who will give you things if you ask properly. He is not shown as the Father to whom you can tell everything.

If you are successful in your work you win a prize and go home to your people, and tell them that you are first in history, receiving their applause without shame.

If you are good at games or athletics you can tell your mates that you made two goals or eighty-three runs or whatever it is, and delight in their admiration. If you are an athlete the applause of the bystanders is your right and your reward.

But whom can you tell of the little intimate triumphs, the secret successes, the temptations resisted, the kind things done, the gentle refrainings, the n.o.ble darings of that struggling, bewildered, storm-tossed little thing you call your soul?

G.o.d, your Father, is the only person to whom you can talk of these. To him you can say: "Father, I wanted to pay Smith Minor out to-day for something he did last week, and I didn't because I thought You wouldn't like it. Are You pleased with Your boy?" Do they teach you this in schools or give you any hint or hope of what you will feel when your Father answers: "Yes, My son, I am pleased." Or do they teach you to say: "Father, I am sorry I was a beast to-day, and I'll try not to do it again"--and tell you that a Voice will answer, "I am sorry too, My son--but I am glad you told Me. Try again, dear lad. And let Me help you"?

As you show your Latin exes. to your master, so you should be taught to show the leaves of your life to the only One who can read and understand that blotted record. And if you learn to show that book every day there will be less and less in it that you mind showing, and more and more that will give you the glow and glory of the heart that comes to him who hears "Faithful and good, well done."

You cannot suppose that your life is rhyming with the will of G.o.d when you destroy the beauty of the country and of the lives of men so that you may get rich and you and your children may live without working.

Can you imagine a company promoter who should say: "Father, I have made a lot of money out of a company which has gone to pieces, and a lot of other people are ruined, but I know that there must always be rich and poor, and if I didn't do it some one else would"?

Or--"Father, I spoiled the green fields where children used to play and I have built a lot of streets of hideous and uncomfortable houses, but they are quite good enough for the working people. As long as they have such low wages they can't live like human beings. And Thou knowest, O Father, that wages are and must be regulated by the divine law of supply and demand."

Or--"Father, I have put sand in the sugar and poison in the beer, alum in the bread and water in the milk, all these being, as Thou knowest, Father, long-established trade customs."

Men can say these things to themselves and to each other, but there is One to whom they cannot say them. It is of Him and not only of the wonders of His Universe that I would have the children taught. But they are only taught of the wonders, not of the Wonder-worker.

It is not that there are none who could teach, no initiates of the great and simple mysteries, no keepers of the faith. There are such, but they are muzzled, and the detestable horrors of civilisation go on in a community which calls itself after the name of Christ. And so long as we have in our schools this materialistic teaching, so long shall we raise up generation after generation to support that civilisation and to keep it the d.a.m.nable thing we know.

Talk goes on and goes on and goes on. There is talk now of a Great Measure for the Reform of National Education, much talk--there will be more. There will be much ink spilt, much breath wasted; we shall hear of Montessori and Froebel and Pestalozzi, of Science and the Cla.s.sics, of opportunities of ladders of scholarships and prizes and endowments.

We shall hear how hard it is that the sons of the plumber should not be able to go to Oxford and how desirable it is that daughters of the dustman should sometimes take the Prix de Rome.

We shall be told how important are the telescope and the microscope, and how right it is that children should know all about their little insides. The one thing we shall not hear about will be the one thing needful.

A tottering Government may keep itself in power by such a measure, a defeated party may, by it, bring itself back to office, but such a measure will not keep the nation from perdition, nor bring back the soul of a man into the true way.