The Art of the Story-Teller Part 7

One of the strongest elements we should introduce into our stories for children of all ages is that which calls forth love of beauty. And the beauty should stand out, not only in the delineation of n.o.ble qualities in our heroes and heroines, but in the beauty and strength of language and form.

In this latter respect, the Bible stories are of such inestimable value; all the greater because a child is familiar with the subject and the stories gain fresh significance from the spoken or winged word as compared with the mere reading. As to whether we should keep to the actual text is a matter of individual experience. Professor R. G.

Moulton, whose interpretations of the Bible stories are so well known both in England and America, does not always confine himself to the actual text, but draws the dramatic elements together, rejecting what seems to him to break the narrative, but introducing the actual language where it is the most effective. Those who have heard him will realize the success of his method.

There is one Bible story which can be told with scarcely any deviation from the text, if only a few hints are given beforehand, and that is the story of Nebuchadnezzar and the Golden Image. Thus, I think it wise, if the children are to succeed in partially visualizing the story, that they should have some idea of the dimensions of the Golden Image as it would stand out in a vast plain. It might be well to compare those dimension with some building with which the child is familiar. In London, the matter is easy as the height will compare, roughly speaking, with Westminster Abbey. The only change in text I should adopt is to avoid the constant enumeration of the list of rulers and the musical instruments. In doing this, I am aware that I am sacrificing something of beauty in the rhythm, but, on the other hand, for narrative purpose the interest is not broken. The first time the announcement is made, that is, by the Herald, it should be in a perfectly loud, clear and toneless voice, such as you would naturally use when shouting through a trumpet to a vast concourse of people scattered over a wide plain, reserving all the dramatic tone of voice for the pa.s.sage where Nebuchadnezzar is making the announcement to the three men by themselves. I can remember Professor Moulton saying that all the dramatic interest of the story is summed up in the words "But if not . . ." This suggestion is a very helpful one, for it enables us to work up gradually to this point, and then, as it were, _unwind_, until we reach the words of Nebuchadnezzar's dramatic recantation.

In this connection, it is a good plan occasionally during the story hour to introduce really good poetry, which delivered in a dramatic manner (far removed, of course, from the melodramatic), might give children their first love of beautiful form in verse. And I do not think it necessary to wait for this. Even the normal child of seven, though there is nothing arbitrary in the suggestion of this age, will appreciate the effect, if only on the ear, of beautiful lines well spoken. Mahomet has said, in his teaching advice: "Teach your children poetry: it opens the mind, lends grace to wisdom and makes heroic virtues hereditary."

To begin with the youngest children of all, here is a poem which contains a thread of story, just enough to give a human interest:

MILKING-TIME

When the cows come home, the milk is coming; Honey's made when the bees are humming.

Duck, drake on the rushy lake, And the deer live safe in the breezy brake, And timid, funny, pert little bunny Winks his nose, and sits all sunny.

CHRISTINA ROSSETTI.

Now, in comparing this poem with some of the doggerel verse offered to small children, one is struck with the literary superiority in the choice of words. Here, in spite of the simplicity of the poem, there is not the ordinary limited vocabulary, nor the forced rhyme, nor the application of a moral, by which the artist falls from grace.

Again, Eugene Field's "Hushaby Lady," of which the language is most simple, yet the child is carried away by the beauty of the sound.

I remember hearing some poetry repeated by the children in one of the elementary schools in Sheffield which made me feel that they had realized romantic possibilities which would prevent their lives from ever becoming quite prosaic again, and I wish that this practice were more usual. There is little difficulty with the children. I can remember, in my own experience as a teacher in London, making the experiment of reading or repeating pa.s.sages from Milton and Shakespeare to children from nine to eleven years of age, and the enthusiastic way they responded by learning those pa.s.sages by heart.

I have taken with several sets of children such pa.s.sages from Milton as the "Echo Song," "Sabrina," "By the Rushy-fringed Bank," "Back, Shepherds, Back," from "Comus"; "May Morning," "Ode to Shakespeare,"

"Samson," "On His Blindness," etc. I even ventured on several pa.s.sage from "Paradise Lost," and found "Now came still evening on" a particular favorite with the children.

It seemed even easier to interest them in Shakespeare, and they learned quite readily and easily many pa.s.sages from "As You Like It,"

"The Merchant of Venice," "Julius Caesar," "Richard II," "Henry IV,"

and "Henry V."

The method I should recommend in the introduction of both poets occasionally into the story-hour would be threefold. First, to choose pa.s.sages which appeal for beauty of sound or beauty of mental vision called up by those sounds; such as "Tell me where is Fancy bred,"

"t.i.tania's Lullaby," "How sweet the moonlight sleeps upon this bank."

Secondly, pa.s.sages for sheer interest of content, such as the Trial Scene from "The Merchant of Venice," or the Forest Scene in "As You Like It." Thirdly, for dramatic and historical interest, such as, "Men at some time are masters of their fates," the whole of Mark Antony's speech, and the scene with Imogen and her foster brothers in the Forest.

It may not be wholly out of place to add here that the children learned and repeated these pa.s.sages themselves, and that I offered them the same advice as I do to all story-tellers. I discussed quite openly with them the method I considered best, trying to make them see that simplicity of delivery was not only the most beautiful but the most effective means to use and, by the end of a few months, when they had been allowed to experiment and express themselves, they began to see that mere ranting was not force and that a sense of reserve power is infinitely more impressive and inspiring than mere external presentation.

I encouraged them to criticize each other for the common good, and sometimes I read a few lines with overemphasis and too much gesture, which they were at liberty to point out that they might avoid the same error.

Excellent collections of poems for this purpose of narrative are: Mrs. P. A. Barnett's series of "Song and Story," published by Adam Black, and "The Posy Ring," chosen and cla.s.sified by Kate Douglas Wiggin and Nora Archibald Smith, published by Doubleday. For older children, "The Call of the Homeland," selected and arranged by Dr. R.

P. Scott and Katharine T. Wallas, published by Houghton, Mifflin, and "Golden Numbers," chosen and cla.s.sified by Kate Douglas Wiggin and Nora Archibald Smith, published by Doubleday.

I think it is well to have a goodly number of stories ill.u.s.trating the importance of common-sense and resourcefulness.

For this reason, I consider the stories treating of the ultimate success of the youngest son[23] very admirable for the purpose, because the youngest child who begins by being considered inferior to the older ones triumphs in the end, either from resourcefulness or from common-sense or from some higher quality, such as kindness to animals, courage in overcoming difficulties, etc.[24]

Thus, we have the story of Cinderella. The cynic might imagine that it was the diminutive size of her foot that insured her success. The child does not realize any advantage in this, but, though the matter need not be pressed, the story leaves us with the impression that Cinderella had been patient and industrious, and forbearing with her sisters. We know that she was strictly obedient to her G.o.dmother, and in order to be this she makes her dramatic exit from the ball which is the beginning of her triumph. There are many who might say that these qualities do not meet with reward in life and that they end in establis.h.i.+ng a habit of drudgery, but, after all, we must have poetic justice in a fairy story, occasionally, at any rate, even if the child is confused by the apparent contradiction.

Such a story is "Jesper and the Hares." Here, however, it is not at first resourcefulness that helps the hero, but sheer kindness of heart, which prompts him first to help the ants, and then to show civility to the old woman, without for a moment expecting any material benefit from such actions. At the end, he does win on his own ingenuity and resourcefulness, and if we regret that his trickery has such wonderful results, we must remember the aim was to win the princess for herself, and that there was little choice left him. I consider that the end of this story is one of the most remarkable I have found in my long years of browsing among fairy tales. I should suggest stopping at the words: "The Tub is full," as any addition seems to destroy the subtlety of the story.[25]

Another story of this kind, admirable for children from six years and upwards, is, "What the Old Man Does is Always Right." Here, perhaps, the entire lack of common-sense on the part of the hero would serve rather as a warning than a stimulating example, but the conduct of the wife in excusing the errors of her foolish husband is a model of resourcefulness.

In the story of "Hereafter-this,"[26] we have just the converse: a perfectly foolish wife s.h.i.+elded by a most patient and forbearing husband, whose tolerance and common-sense save the situation.

One of the most important elements to seek in our choice of stories is that which tends to develop, eventually, a fine sense of humor in a child. I purposely use the word, "eventually," because I realize, first, that humor has various stages, and that seldom, if ever, can one expect an appreciation of fine humor from a normal child, that is, from an elemental mind. It seems as if the rough-and-tumble element were almost a necessary stage through which children must pa.s.s, and which is a normal and healthy stage; but up to now we have quite unnecessarily extended the period of elephantine fun, and, though we cannot control the manner in which children are catered to along this line in their homes, we can restrict the folly of appealing too strongly or too long to this elemental faculty in our schools. Of course, the temptation is strong because the appeal is so easy, but there is a tacit recognition that horseplay and practical jokes are no longer considered as an essential part of a child's education.

We note this in the changed att.i.tude in the schools, taken by more advanced educators, towards bullying, f.a.gging, hazing, etc. As a reaction, then, from more obvious fun, there should be a certain number of stories which make appeal to a more subtle element, and in the chapter on the questions put to me by teachers on various occasions I speak more in detail as to the educational value of a finer humor in our stories.

At some period there ought to be presented in our stories the superst.i.tions connected with the primitive history of the race, dealing with the fairy proper, giants, dwarfs, gnomes, nixies, brownies and other elemental beings. Andrew Lang says: "Without our savage ancestors we should have had no poetry. Conceive the human race born into the world in its present advanced condition, weighing, a.n.a.lyzing, examining everything. Such a race would have been dest.i.tute of poetry and flattened by common-sense. Barbarians did the _dreaming_ of the world."

But it is a question of much debate among educators as to what should be the period of the child's life in which these stories are to be presented. I, myself, was formerly of the opinion that they belonged to the very primitive age of the individual, just as they belong to the primitive age of the race, but experience in telling stories has taught me to compromise.

Some people maintain that little children, who take things with brutal logic, ought not to be allowed the fairy tale in its more limited form of the supernatural; whereas, if presented to older children, this material can be criticized, catalogued and (alas!) rejected as worthless, or retained with flippant toleration.

While realizing a certain value in this point of view, I am bound to admit that if we regulate our stories entirely on this basis, we lose the real value of the fairy tale element. It is the one element which causes little children to _wonder_, simply because no scientific a.n.a.lysis of the story can be presented to them. It is somewhat heartrending to feel that "Jack and the Bean Stalk" and stories of that ilk are to be handed over to the critical youth who will condemn the quick growth of the tree as being contrary to the order of nature, and wonder why _Jack_ was not playing football on the school team instead of climbing trees in search of imaginary adventures.

A wonderful plea for the telling of early superst.i.tions to children is to be found in an old Indian allegory called, "The Blazing Mansion."

An old man owned a large rambling Mansion. The pillars were rotten, the galleries tumbling down, the thatch dry and combustible, and there was only one door. Suddenly, one day, there was a smell of fire: the old man rushed out. To his horror he saw that the thatch was aflame, the rotten pillars were catching fire one by one, and the rafters were burning like tinder. But, inside, the children went on amusing themselves quite happily. The distracted Father said: "I will run in and save my children. I will seize them in my strong arms, I will bear them harmless through the falling rafters and the blazing beams." Then the sad thought came to him that the children were romping and ignorant. "If I say the house is on fire, they will not understand me. If I try to seize them, they will romp about and try to escape.

Alas! not a moment to be lost!" Suddenly a bright thought flashed across the old man's mind. "My children are ignorant,"

he said; "they love toys and glittering playthings. I will promise them playthings of unheard-of beauty. Then they will listen."

So the old man shouted: "Children, come out of the house and see these beautiful toys! Chariots with white oxen, all gold and tinsel. See these exquisite little antelopes. Whoever saw such goats as these? Children, children come quickly, or they will all be gone!"

Forth from the blazing ruin the children came in hot haste. The word, "plaything," was almost the only word they could understand.

Then the Father, rejoiced that his offspring were freed from peril, procured for them one of the most beautiful chariots ever seen.

The chariot had a canopy like a paG.o.da; it had tiny rails and bal.u.s.trades and rows of jingling bells. Milk-white oxen drew the chariot. The children were astonished when they were placed inside.[27]

Perhaps, as a compromise, one might give the gentler superst.i.tions to very small children, and leave such a blood-curdling story as "Bluebeard" to a more robust age.

There is one modern method which has always seemed to me much to be condemned, and that is the habit of changing the end of a story, for fear of alarming the child. This is quite indefensible. In doing this we are tampering with folklore and confusing stages of development.

Now, I know that there are individual children that, at a tender age, might be alarmed at such a story, for instance, as "Little Red Riding- Hood"; in which case, it is better to sacrifice the "wonder stage" and present the story later on.

I live in dread of finding one day a bowdlerized form of "Bluebeard,"

prepared for a junior standard, in which, to produce a satisfactory finale, all the wives come to life again, and "live happily ever after" with Bluebeard and each other!

And from this point it seems an easy transition to the subject of legends of different kinds. Some of the old country legends in connection with flowers are very charming for children, and so long as we do not tread on the sacred ground of the nature students, we may indulge in a moderate use of such stories, of which a few will be found in the List of Stories, given later.

With regard to the introduction of legends connected with saints into the school curriculum, my chief plea is the element of the unusual which they contain and an appeal to a sense of mysticism and wonder which is a wise antidote to the prosaic and commercial tendencies of today. Though many of the actions of the saints may be the result of a morbid strain of self-sacrifice, at least none of them was engaged in the sole occupation of becoming rich: their ideals were often lofty and unselfish; their courage high, and their deeds n.o.ble. We must be careful, in the choice of our legends, to show up the virile qualities rather than to dwell on the elements of horror in details of martyrdom, or on the too-constantly recurring miracles, lest we should defeat our own ends. For the children might think lightly of the dangers to which the saints were exposed if they found them too often preserved at the last moment from the punishment they were brave enough to undergo. For one or another of these reasons, I should avoid the detailed history of St. Juliana, St. Vincent, St. Quintin, St. Eustace, St. Winifred, St.

Theodore, St. James the More, St. Katharine, St. Cuthbert, St. Alphage, St. Peter of Milan, St. Quirine and Juliet, St. Alban and others.

The danger of telling stories connected with sudden conversions is that they are apt to place too much emphasis on the process, rather than on the goal to be reached. We should always insist on the splendid deeds performed after a real conversion, not the details of the conversion itself; as, for instance, the beautiful and poetical work done by St. Christopher when he realized what work he could do most effectively.

On the other hand, there are many stories of the saints dealing with actions and motives which would appeal to the imagination and are not only worthy of imitation, but are not wholly outside the life and experience even of the child.[28]

Having protested against the elephantine joke and the too-frequent use of exaggerated fun, I now endeavor to restore the balance by suggesting the introduction into the school curriculum of a few purely grotesque stories which serve as an antidote to sentimentality or utilitarianism.