Children's Rights: A Book of Nursery Logic Part 7

HOW SHALL WE GOVERN OUR CHILDREN?

"Not the cry," says a Chinese author, "but the rising of a wild duck, impels the flock to follow him in upward flight."

Long ago, in a far-off country, a child was born; and when his parents looked on him they loved him, and they resolved in their simple hearts to make of him a strong, brave, warlike man. But the G.o.d of that country was a hungry and an insatiable G.o.d, and he cried out for human sacrifice; so, when his arms had been thrice heated till they glowed red with the flame of the fire, the mother cradled her child in them, and his life exhaled as a vapor.

A child was born in another country, and the tender eyes of his mother saw that his limbs were misshapen and his life-blood a sickly current.

Yet her heart yearned over him, and she would have tended and trained him and loved him better than all the rest of her strong, well-favored brood; but when the elders of her people knew that the child was a weakling, they decreed that he should die, and she bent her head to the law, which was stronger than her love.

In a third land a child was to be born, and the proud father made ready gifts, and purchased silken robes, and prepared a feast for his friends; but, alas! when the longed-for soul entered the world it was housed in a woman-child's body, and straightway the joy was changed into mourning. Bitter reproaches were heaped upon the mother, for were there not enough women already on the earth? and the fiat went forth that the babe should straightway be delivered from the trials of existence. So, while its hold on life was yet uncertain, the husband's mother placed wet cloths upon its lips, and soon the faint breath stopped, and the white soul went fluttering heavenward again.

In still another of G.o.d's fair lands a child entered the world, and he grew toward manhood vigorous and l.u.s.ty; but he heeded not his parents'

commands, and when his disobedience had been long continued, the fathers of the tribe decreed that he should be stoned to death, for so it was written in the sacred books. And as the youth was the absolute property of his parents, and as by common consent they had full liberty to deal with him as seemed good to them, they consented unto his death, that his soul might be saved alive, and the evening sun shone crimson on his dead body as it lay upon the sands of the desert.

At a later day and in a Christian country two children were born, one hundred years apart, and the world had now so far progressed that absolute power over the life of the offspring was denied the parents.

The one was ruled with iron rods; he was made to obey with a rigidity of compliance and a severity of treatment in case of failure which made obedience a slavish duty, and he was taught besides that he was a child of Satan and an heir of h.e.l.l. He found no joy in his youth, and his miserable soul groveled in fear of the despot who dominated him, and of the blazing eternity which he was told would be the punishment for his sins. His will was broken; he was made weak where he might have been strong; and he did evil because he had learned no power of self-restraint: yet his people loved him, and they had done all these things because they wished to purge him wholly from all uncleanness.

The parents of the other child were warned of the lamentable results of this gloomy training, and they said one to another: "Our darling shall be free as air; his duties shall be made to seem like pleasures, or, better still, he shall have no duty but his pleasure. He shall do only what he wills, that his will may grow strong, and he can but choose the right, for he knows no evil. We will hold up before him no bugbear of future punishment, for doubtless there is no such thing; and if there be, it will not be meted out to such a child. He will love and obey his parents because they have devoted themselves to his happiness, and because they have never imposed distasteful obligations upon him, and when he grows to manhood he will be a model of wisdom and of goodness."

But, lo! the child of this training was as great a failure as the child of austerity and gloom. He was capricious, lawless, willful, disobedient, pa.s.sionate; he thought of no one's pleasure save his own; he cared for his parents only in so far as they could be of use to him; and like a wild beast of the jungle he preyed upon the life around him, and cared not whom he destroyed if his appet.i.tes were satisfied.

"In every field of opinion and action, men are found swinging from one extreme to the other of life's manifold arcs of vibration." This perpetual movement may be the essential condition of existence, for death is cessation of motion; or it may be a never-ending effort of the mind to reach an ideal which discloses itself so seldom as to make its permanent abiding-place a matter of uncertainty. Doubtless there is somewhere a middle to the arc, and in the lapse of ages the needle may at last find the "pole-point of central truth" and be at rest; but as yet, in every department of labor and thought, it is vibrating, and after tarrying a while at one extreme it swings unsatisfied back to the other.

Nowhere are these extremes more noticeable than in the government of children. Centuries ago, in the patriarchal period, the father of the family seems also to have exercised the functions of a criminal judge; but the uniting of the two sets of duties in one person does not appear to have inspired the children with insurmountable awe, for laws are found both in Numbers and Deuteronomy fixing the penalty of disobedience, and of the striking of a parent by a child.

Still later, the Roman father possessed arbitrary powers of life and death over his children; but it is probable that natural affection and a more advanced civilization commonly made the law a dead letter.

Though the world in time grew to feel that life belonged to the being who held it, not to those who gave it birth, still discipline has for ages been directed more to the body than to the mind, with an idea apparently that the pains of the flesh will save the soul. Pious parents until within recent dates have regarded the flogging of children as absolutely a religious obligation, and many a tender mother has steeled her heart and strengthened her arm to give the blows which she regarded as essential to the spiritual well-being of her child.

The birch rod and the Bible were the Parents' Complete Guide to domestic management in Puritan days, and no one can deny that this treatment, though rather a heroic one, seems to have produced fine, strong, self-denying men and women.

Governor Bradford, in 1648, speaks feelingly of the G.o.dliness of a Puritan woman whose office it was to "sit in a convenient place in the congregation, with a little birchen rod in her hand, and keep the children in great awe;" and, from the frequency with which chastis.e.m.e.nt is mentioned in early Puritan records, it seems pretty clear that the sober little lads and la.s.ses of the day did not suffer from over-indulgence.

When this wholesale whipping began to fall into disuse, many philosophers prophesied the ruin of the race, but these gloomy predictions have scarcely found their fulfillment as yet.

There has been, however, a colossal change in discipline, from the days when disobedience was punishable with death to the agreeable moral suasion of the nineteenth century, as exemplified in the "fin de siecle" nonsense rhyme:--

"There once was a hopeful young horse Who was brought up on love, without force: He had his own way, and they sugared his hay; So he never was naughty, of course."

The results of this delightful method of treatment seem rather problematic, and the modern child is universally acknowledged to be no improvement upon his predecessors in point of respect and filial piety at least.

A superintendent's report, written thirty years ago for one of the New England States, regrets that, even then, home government had grown lax. He wittily says that Young America is _rampant_, parental influence _couchant_; and no reversal of these positions is as yet visible in 1892.

To those who note the methods by which many children are managed, it is a matter of wonderment that the results in character and conduct are not very much worse than they are. Dr. Channing wisely says, "The hope of the world lies in the fact that parents cannot make of their children what they will." Happy accidents of a.s.sociation and circ.u.mstance sometimes nullify the harm the parent has done, and the tremendous momentum of the race-tendency carries the child over many an obstacle which his training has set in his path.

It seems crystal-clear at the outset that you cannot govern a child if you have never learned to govern yourself. Plato said, many centuries ago: "The best way of training the young is to train yourself at the same time; not to admonish them, but to be always carrying out your own principles in practice," and all the wisdom of the ancients is in the thought. If, then, you are a fit person to be trusted with the government of a child, what goal do you propose to reach in your discipline; what is your aim, your ideal?

1. The discipline should be thoroughly in harmony with child-nature in general, and suited to the age and development of the particular child in question.

2. It should appeal to the higher motives, and to the higher motives alone.

3. It should develop kindness, helpfulness, and sympathy.

4. It should never use weapons which would tend to lower the child's self-respect.

5. It should be thoroughly just, and the punishment, or rather the retribution, should be commensurate with the offense.

6. It should teach respect for law, and for the rights of others.

Finally, it should teach "voluntary obedience, the last lesson in life, the choral song which rises from all elements and all angels,"

and, as the object of true discipline is the formation of character, it should produce a human being master of his impulses, his pa.s.sions, and his will.

The journey's end being fixed, one must next decide what route will reach it, and will be short, safe, economical, and desirable; and the roads to the presumably ideal discipline are many and well-traveled.

Some of them, it is true, lead you into a swamp, some to the edge of a precipice; some will hurl you down a mountain-side with terrific rapidity; others stop half-way, bringing you face to face with a blank wall; and others again will lose you entirely on a bleak and trackless plain. But no matter which route you select, you will have the wise company of a great many teachers, parents, and guardians, and an innumerable throng of fair and lovely children will journey by your side.

The road of threat and fear, of arbitrary and over-severe punishment, has been much traveled in all times, though perhaps it is a little gra.s.s-grown now.

The child who obeys you merely because he fears punishment is a slave who cowers under the lash of the despot. Undue severity makes him a liar and a coward. He hates his master, he hates the thing he is made to do; there is a bitter sense of injustice, a seething pa.s.sion of revenge, forever within him; and were he strong enough he would rise and destroy the power that has crushed him. He has done right because he was forced to do so, not because he desired it; and since the right-doing, the obedience, was neither the fruit of his reason nor his love, it cannot be permanent.

The feeling of justice is strong in the child's mind, and you have constantly wounded that feeling. You have destroyed the sense of cause and effect by your arbitrary punishments. You have corrected him for disobedience, for carelessness, for unkindness, for untruthfulness, for noisiness, and for slowness in learning his lessons.

How is he to know which of these offenses is the greatest, if all have received the same punishment? Why should giving him a good thras.h.i.+ng teach him to be kind to his little sister? Why should he learn the multiplication table with greater rapidity because you ferule him soundly? Have you ever found pain an a.s.sistance to the memory?

If he has little intellectual perception of the difference between truth and falsehood, why should you suppose that smart strokes on any portion of the body would quicken that perception?

Is it not clear as the sun at noonday that, since he observes the punishment to have no necessary relation to the offense, and since he observes it to be light or severe according to your pleasure,--is it not clear that he will suppose you to be using your superior strength in order to treat him unfairly, and will not the supposition sow seeds of hatred and rebellion in his heart?

Another road to discipline is that of bribery.

To endeavor to secure goodness in a child by means of bribery, to promise him a reward in case he obeys you, is manifestly an absurdity.

You are destroying the very traits in his character you are presumably endeavoring to build up. You are educating a human being who knows good from evil, and who should be taught deliberately to choose the right for the right's sake, who should do his duty because he knows it to be his duty, not for any extraneous reward connected with it.

A spiritual reward will follow, nevertheless, in the feeling of happiness engendered, and the child may early be led to find his satisfaction in this, and in the approval of those he loves.

There are, of course, certain simple rewards which can be used with safety, and which the child easily sees to be the natural results of good conduct. If his treatment of the household p.u.s.s.y has been kind and gentle, he may well be trusted with a pet of his own; if he puts his toys away carefully when asked to do so, father will notice the neat room when he comes home; if he learns his lessons well and quickly, he will have the more time to work in the garden; and the suggestion of these natural consequences is legitimate and of good effect.

It is always safer, no doubt, to appeal to a love of pleasure in children than to a fear of pain, yet bribes and extraneous rewards inevitably breed selfishness and corruption, and lead the child to expect conditions in life which will never be realized. Though retribution of one kind or another follows quickly on the heels of wrong-doing, yet virtue is commonly its own reward, and it is as well that the child should learn this at the beginning of life. Froebel says: "Does a simple, natural child, when acting rightly, think of any other reward which he might receive for his action than this consciousness, though that reward be only praise?...

"How we degrade and lower the human nature which we should raise, how we weaken those whom we should strengthen, when we hold up to them an inducement to act virtuously!"

Emulation is often harnessed into service to further intellectual progress and the formation of right habits of conduct, and this inevitably breeds serious evils.

It is well to set before the child an ideal on which he may form himself as far as possible; but when this ideal sits across the aisle, plays in a neighboring back yard, or, worse still, is another child in the same family, he is hated and despised. His virtues become obnoxious, and the unfortunate evildoer prefers to be vicious, that he may not resemble a creature whose praises have so continually been sung that his very name is odious.

If the child grows accustomed to the comparison of himself with others and the endeavor to excel them, he becomes selfish, envious, and either vain of his virtue and attainments, or else thoroughly disheartened at his small success, while he grudges that of his neighbor. George Macdonald says: "No work n.o.ble or lastingly good can come of emulation, any more than of greed. I think the motives are spiritually the same."

To what can we appeal, then, in children, as motives to goodness, as aids in the formation of right habits of thought and action? Ah! the child's heart is a harp of many strings, and touched by the hand of a master a fine, clear tone will sound from every one of them, while the resultant strain will be a triumphant burst of glorious harmony.