Emile Part 28

As a woman's conduct is controlled by public opinion, so is her religion ruled by authority. The daughter should follow her mother's religion, the wife her husband's. Were that religion false, the docility which leads mother and daughter to submit to nature's laws would blot out the sin of error in the sight of G.o.d. Unable to judge for themselves they should accept the judgment of father and husband as that of the church.

While women unaided cannot deduce the rules of their faith, neither can they a.s.sign limits to that faith by the evidence of reason; they allow themselves to be driven hither and thither by all sorts of external influences, they are ever above or below the truth. Extreme in everything, they are either altogether reckless or altogether pious; you never find them able to combine virtue and piety. Their natural exaggeration is not wholly to blame; the ill-regulated control exercised over them by men is partly responsible. Loose morals bring religion into contempt; the terrors of remorse make it a tyrant; this is why women have always too much or too little religion.

As a woman's religion is controlled by authority it is more important to show her plainly what to believe than to explain the reasons for belief; for faith attached to ideas half-understood is the main source of fanaticism, and faith demanded on behalf of what is absurd leads to madness or unbelief. Whether our catechisms tend to produce impiety rather than fanaticism I cannot say, but I do know that they lead to one or other.

In the first place, when you teach religion to little girls never make it gloomy or tiresome, never make it a task or a duty, and therefore never give them anything to learn by heart, not even their prayers. Be content to say your own prayers regularly in their presence, but do not compel them to join you. Let their prayers be short, as Christ himself has taught us. Let them always be said with becoming reverence and respect; remember that if we ask the Almighty to give heed to our words, we should at least give heed to what we mean to say.

It does not much matter that a girl should learn her religion young, but it does matter that she should learn it thoroughly, and still more that she should learn to love it. If you make religion a burden to her, if you always speak of G.o.d's anger, if in the name of religion you impose all sorts of disagreeable duties, duties which she never sees you perform, what can she suppose but that to learn one's catechism and to say one's prayers is only the duty of a little girl, and she will long to be grown-up to escape, like you, from these duties. Example! Example! Without it you will never succeed in teaching children anything.

When you explain the Articles of Faith let it be by direct teaching, not by question and answer. Children should only answer what they think, not what has been drilled into them. All the answers in the catechism are the wrong way about; it is the scholar who instructs the teacher; in the child's mouth they are a downright lie, since they explain what he does not understand, and affirm what he cannot believe. Find me, if you can, an intelligent man who could honestly say his catechism. The first question I find in our catechism is as follows: "Who created you and brought you into the world?" To which the girl, who thinks it was her mother, replies without hesitation, "It was G.o.d." All she knows is that she is asked a question which she only half understands and she gives an answer she does not understand at all.

I wish some one who really understands the development of children's minds would write a catechism for them. It might be the most useful book ever written, and, in my opinion, it would do its author no little honour. This at least is certain-if it were a good book it would be very unlike our catechisms.

Such a catechism will not be satisfactory unless the child can answer the questions of its own accord without having to learn the answers; indeed the child will often ask the questions itself. An example is required to make my meaning plain and I feel how ill equipped I am to furnish such an example. I will try to give some sort of outline of my meaning.

To get to the first question in our catechism I suppose we must begin somewhat after the following fas.h.i.+on.

NURSE: Do you remember when your mother was a little girl?

CHILD: No, nurse.

NURSE: Why not, when you have such a good memory?

CHILD: I was not alive.

NURSE: Then you were not always alive!

CHILD: No.

NURSE: Will you live for ever!

CHILD: Yes.

NURSE: Are you young or old?

CHILD: I am young.

NURSE: Is your grandmamma old or young?

CHILD: She is old.

NURSE: Was she ever young?

CHILD: Yes.

NURSE: Why is she not young now?

CHILD: She has grown old.

NURSE: Will you grow old too?

CHILD: I don't know.

NURSE: Where are your last year's frocks?

CHILD: They have been unpicked.

NURSE: Why!

CHILD: Because they were too small for me.

NURSE: Why were they too small?

CHILD: I have grown bigger.

NURSE: Will you grow any more!

CHILD: Oh, yes.

NURSE: And what becomes of big girls?

CHILD: They grow into women.

NURSE: And what becomes of women!

CHILD: They are mothers.

NURSE: And what becomes of mothers?

CHILD: They grow old.

NURSE: Will you grow old?

CHILD: When I am a mother.

NURSE: And what becomes of old people?

CHILD: I don't know.

NURSE: What became of your grandfather?

CHILD: He died. [Footnote: The child will say this because she has heard it said; but you must make sure she knows what death is, for the idea is not so simple and within the child's grasp as people think. In that little poem "Abel" you will find an example of the way to teach them. This charming work breathes a delightful simplicity with which one should feed one's own mind so as to talk with children.]

NURSE: Why did he die?

CHILD: Because he was so old.

NURSE: What becomes of old people!