The Moral Instruction of Children by Felix Adler (read after txt) 📕

in where they are not wanted, or who boast of their high connections. The frog puffs himself up so that he may seem as large as the ox, until he bursts. The mouse aspires to marry the young lioness, and is in fact well received; but the young lady inadvertently places her foot on her suitor and crushes him. The jackdaw picks up feathers which have fallen from the peacocks, sticks them among his own, and introduces himself into the assembly of those proud birds. They find him out, strip him of his plumes, and with their sharp bills punish him as he deserves. A fly boasts that he frequents the most distinguished company, and that he is on familiar terms with the king, the priests, and the nobility. Many a time, he says, he has entered the royal chamber, has sat upon the altar, and has even enjoyed the privilege of kissing the lips of the most beautiful maids of honor. "Yes," replies an ant, "but in what capacity are you admitted among all these great people? One and all regard you as a nuisance, and the sooner they can get rid of you the better they are pleased."

Most of the fables which thus far have been mentioned we can not use. The discovery of their Asiatic origin sheds a new, keen light upon their meaning. They breathe, in many cases, a spirit of fear, of abject subserviency, of hopeless pessimism. Can we desire to inoculate the young with this spirit? The question may be asked why fables are so popular with boys. I should say, Because school-boy society reproduces in miniature to a certain extent the social conditions which are reflected in the fables. Among unregenerate school-boys there often exists a kind of despotism, not the less degrading because petty. The strong are pitted against the weak—witness the fagging system in the English schools—and their mutual antagonism produces in both the characteristic vices which we have noted above. The psychological study of school-boy society has been only begun, but even what lies on the surface will, I think, bear out this remark. Now it has come to be one of the commonplaces of educational literature, that the individual of to-day must pass through the same stages of evolution as the human race as a whole. But it should not be forgotten that the advance of civilization depends on two conditions: first, that the course of evolution be accelerated, that the time allowed to the successive stages be shortened; and, secondly, that the unworthy and degrading elements which entered into the process of evolution in the past, and at the time were inseparable from it, be now eliminated. Thus the fairy-tales which correspond to the myth-making epoch in human history must be purged of the dross of superstition which still adheres to them, and the fables which correspond to the age of primitive despotisms must be cleansed of the immoral elements they still embody.

The fables which are fit for use may be divided into two classes: those which give illustrations of evil,[9] the effect of which on the young should be to arouse disapprobation, and those which present types of virtue. The following is a list of some of the principal ones in each category:

An Instance of Selfishness. The porcupine having begged for hospitality and having been invited into a nest of snakes, inconveniences the inmates and finally crowds them out. When they remonstrate, he says, "Let those quit the place that do not like it."

Injustice. The fable of the Kite and the Wolf, mentioned above.

Improvidence. The fable of the Ant and the Grasshopper; also the fable entitled One Swallow does not make Summer, and the fable of the Man who Killed the Goose that laid the Golden Eggs.

Ingratitude. The fable of the snake which bit the countryman who had warmed it in his breast.

Cowardice. The fable of the Stag and the Fawn, and of the Hares in the Storm.

Vanity. The fables of the Peacock and the Crane, and of the Crow who lost his Cheese by listening to the flattery of the fox.

Contemptuous Self-confidence. The Hare and the Tortoise.

The Evil Influence of Bad Company. The Husbandman and the Stork.

Cruelty to Animals. The Fowler and the Ringdove; the Hawk and the Pigeons.

Greediness. The Dog and the Shadow.

Lying. The fable of the boy who cried "Wolf!"

Bragging. The fable of the Ass in the Lion's Skin.

Deceit. The fable of the Fox without a Tail.

Disingenuousness. The fable of the Sour Grapes.

A Discontented Spirit. The fable of the Peacock's Complaint.

Equal Graces are not given to all. The fable of the Ass who leaped into his Master's Lap.

Borrowed Plumes. The fable of the Jackdaw and the Peacocks, mentioned above.

Malice. The fable of the Dog in the Manger, who would not eat, neither let others eat.

Breaking Faith. The fable of the Traveler and the Bear.

To Fan Animosity is even Worse than to Quarrel. The fable of the Trumpeter.

The value of these fables, as has been said, consists in the reaction which they call forth in the minds of the pupils. Sometimes this reaction finds expression in the fable itself; sometimes the particular vice is merely depicted in its nakedness, and it becomes the business of the teacher distinctly to evoke the feeling of disapprobation, and to have it expressly stated in words. The words tend to fix the feeling. Often, when a child has committed some fault, it is useful to refer by name to the fable that fits it. As, when a boy has made room in his seat for another, and the other crowds him out, the mere mention of the fable of the Porcupine is a telling rebuke; or the fable of the Hawk and the Pigeons may be called to mind when a boy has been guilty of mean excuses. On the same principle that angry children are sometimes taken before a mirror to show them how ugly they look. The fable is a kind of mirror for the vices of the young.

Of the fables that illustrate virtuous conduct, I mention that of Hercules and the Cart-driver, which teaches self-reliance. Hercules helps the driver as soon as the latter has put his own shoulders to the wheel. Also the fable of the Lark. So long as the farmer depends on his neighbors, or his kinsmen, the lark is not afraid; but when he proposes to buckle to himself, she advises her young that it is time to seek another field. The fable of the Wind and the Sun shows that kindness succeeds where rough treatment would fail. The fable of the Bundle of Sticks exemplifies the value of harmony. The fable of the Wolf, whom the dog tries to induce to enter civilization, expresses the sentiment that lean liberty is to be preferred to pampered servitude. The fable of the Old Hound teaches regard for old servants. Finally, the fable of the Horse and the Loaded Ass, and of the Dove and the Ant, show that kindness pays on selfish principles. The horse refuses to share the ass's burden; the ass falls dead under his load; in consequence, the horse has to bear the whole of it. On the other hand the dove rescues the ant from drowning, and the ant in turn saves the dove from the fowler's net.

The last remark throws light on the point of view from which the fables contemplate good and evil. It is to be noted that a really moral spirit is wanting in them; the moral motives are not appealed to. The appeal throughout is to the bare motive of self-interest. Do not lie, because you will be found out, and will be left in the lurch when you depend for help on the confidence of others. Do not indulge in vanity, because you will make yourself ridiculous. Do not try to appear like a lion when you can not support the character, because people will find out that you are only an ass. Do not act ungratefully, because you will be thrust out of doors. Even when good conduct is inculcated, it is on the ground that it pays. Be self-reliant, because if you help yourself others will help you. Be kind, because by gentle means you can gain your purpose better than by harshness. Agree with your neighbors, because you can then, like the bundle of sticks, resist aggression from without. That lying is wrong on principle; that greediness is shameful, whether you lose your cheese or not; that kindness is blessed, even when it does not bring a material reward; that it is lovely for neighbors to dwell together in peace, is nowhere indicated. The beauty and the holiness of right conduct lie utterly beyond the horizon of the fable. Nevertheless, as we have seen when speaking of the efficient motives of conduct, self-interest as a motive should not be underrated, but should be allowed the influence which belongs to it as an auxiliary to the moral motive. It is well, it is necessary, for children to learn that lying, besides being in itself disgraceful, does also entail penalties of a palpable sort; that vanity and self-conceit, besides being immoral, are also punished by the contempt of one's fellows; that those who are unkind, as the horse was to the ass, may have to bear the ass's burden. The checks and curbs supplied by such considerations as these serve the purpose of strengthening the weak conscience of the young, and are not to be dispensed with, provided always they are treated not as substitutes for but as auxiliaries to the moral motives, properly speaking.

As to the place in the primary course which I have assigned to the fables, I have the following remark to offer: In speaking of fairy tales, it was stated that the moral element should be touched on incidentally, and that it should not be separated from the other, the naturalistic elements. The pedagogical reason which leads me to assign to the fables the second place in the course, is that each fable deals exclusively with one moral quality, which is thus isolated and held up to be contemplated. In the stories which will occupy the third place a number of moral qualities are presented in combination. We have, therefore, what seems to be a logical and progressive order—first, fairy tales in which the moral is still blended with other elements; secondly, a single moral quality set off by itself; then, a combination of such qualities.

The peculiar value of the fables is that they are instantaneous photographs, which reproduce, as it were, in a single flash of light, some one aspect of human nature, and which, excluding everything else, permit the entire attention to be fixed on that one.

As to the method of handling them, I should say to the teacher: Relate the fable; let the pupil repeat it in his own words, making sure that the essential points are stated correctly. By means of questions elicit a clean-cut expression of the point which the fable illustrates; then ask the pupil to give out of his experience other instances illustrating the same point. This is precisely the method pursued in the so-called primary object lessons. The child, for instance, having been shown a red ball, is asked to state the color of the ball, and then to name other objects of the same color; or to give the shape of the ball, and then to name other objects having the same shape. In like manner, when the pupil has heard the fable of the Fox and the Wolf, and has gathered from it that compassion when expressed merely in words is useless, and that it must lead to deeds to be really praiseworthy, it will be easy for him out of