Gentle Measures in the Management and Training of the Young by Jacob Abbott (best english books to read txt) 📕

He knows at once, if any half-formed reflections arise in his mind at all, that what his mother has told him is not true—that is, that the words and images which they awaken in his mind had no actual realities corresponding with them. He knows, in the first place, that his mother never was a boy, and does not suppose that she ever lived by herself, and laid up her bread and cheese upon a shelf. The whole story, he understands, if he exercises any thought about it whatever—wheelbarrow catastrophe and all—consists only of words which his mother speaks to him to give him pleasure.

By-and-by his mother gives him a piece of cake, and he goes out into the garden to play. His sister is there and asks him to give her a piece of his cake. He hesitates. He thinks of the request long enough to form a distinct image in his mind of giving her half of it, but finally concludes not to do so, and eats it all himself.

When at length he comes in, his mother accidentally asks him some question about the cake, and he says he gave half of it to his sister. His mother seems much pleased. He knew that she would be pleased. He said it, in fact, on purpose to please her. The words represented no actual reality, but only a thought passing through his mind, and he spoke, in a certain sense, for the purpose of giving his mother pleasure. The case corresponds in all these particulars with that of his mother's statement in respect to her being once a little boy and living by herself. Those words were spoken by her to give him pleasure, and he said what he did to give her pleasure. To give her pleasure! the reader will perhaps say, with some surprise, thinking that to assign such a motive as that is not, by any means, putting a fair and proper construction upon the boy's act. His design was, it will be said, to shield himself from censure, or to procure undeserved praise. And it is, no doubt, true that, on a nice analysis of the motives of the act, such as we, in our maturity, can easily make, we shall find that design obscurely mingled with them. But the child does not analyze. He can not. He does not look forward to ultimate ends, or look for the hidden springs that lie concealed among the complicated combinations of impulses which animate him. In the case that we are supposing, all that we can reasonably believe to be present to his mind is a kind of instinctive feeling that for him to say that he ate the cake all himself would bring a frown, or at least a look of pain and distress, to his mother's face, and perhaps words of displeasure for him; while, if he says that he gave half to his sister, she will look pleased and happy. This is as far as he sees. And he may be of such an age, and his mental organs may be in so embryonic a condition, that it is as far as he ought to be expected to look; so that, as the case presents itself to his mind in respect to the impulse which at the moment prompts him to act, he said what he did from a desire to give his mother pleasure, and not pain. As to the secret motive, which might have been his ultimate end, that lay too deeply concealed for him to be conscious of it. And we ourselves too often act from the influence of hidden impulses of selfishness, the existence of which we are wholly unconscious of, to judge him too harshly for his blindness.

At length, by-and-by, when his sister conies in, and the untruth is discovered, the boy is astonished and bewildered by being called to account in a very solemn manner by his mother on account of the awful wickedness of having told a lie!

How the Child sees it.

Now I am very ready to admit that, notwithstanding the apparent resemblance between these two cases, this resemblance is only apparent and superficial; but the question is, whether it is not sufficient to cause such a child to confound them, and to be excusable, until he has been enlightened by appropriate instruction, for not clearly distinguishing the cases where words must be held strictly to conform to actual realities, from those where it is perfectly right and proper that they should only represent images or conceptions of the mind.

A father, playing with his children, says, "Now I am a bear, and am going to growl." So he growls. Then he says, "Now I am a dog, and am going to bark." He is not a bear, and he is not a dog, and the children know it. His words, therefore, even to the apprehension of the children, express an untruth, in the sense that they do not correspond with any actual reality. It is not a wrongful untruth. The children understand perfectly well that in such a case as this it is not in any sense wrong to say what is not true. But how are they to know what kind of untruths are right, and what kind are wrong, until they are taught what the distinction is and upon what it depends.

Unfortunately many parents confuse the ideas, or rather the moral sense of their children, in a much more vital manner by untruths of a different kind from this—as, for example, when a mother, in the presence of her children, expresses a feeling of vexation and annoyance at seeing a certain visitor coming to make a call, and then, when the visitor enters the room, receives her with pretended pleasure, and says, out of politeness, that she is very glad to see her. Sometimes a father will join with his children, when peculiar circumstances seem, as he thinks, to require it, in concealing something from their mother, or deceiving her in regard to it by misrepresentations or positive untruths. Sometimes even the mother will do this in reference to the father. Of course such management as this must necessarily have the effect of bringing up the children to the idea that deceiving by untruths is a justifiable resort in certain cases—a doctrine which, though entertained by many well-meaning persons, strikes a fatal blow at all confidence in the veracity of men; for whenever we know of any persons that they entertain this idea, it is never afterwards safe to trust in what they say, since we never can know that the case in hand is not, for some reason unknown to us, one of those which justify a resort to falsehood.

But to return to the case of the children that are under the training of parents who will not themselves, under any circumstances, falsify their word—that is, will never utter words that do not represent actual reality in any of the wrongful ways. Such children can not be expected to know of themselves, or to learn without instruction, what the wrongful ways are, and they never do learn until they have made many failures. Many, it is true, learn when they are very young. Many evince a remarkable tenderness of conscience in respect to this as well as to all their other duties, so fast as they are taught them. And some become so faithful and scrupulous in respect to truth, at so early an age, that their parents quite forget the progressive steps by which they advanced at the beginning. We find many a mother who will say of her boy that he never told an untruth, but we do not find any man who will say of himself, that when he was a boy he never told one.

Imaginings and Rememberings easily mistaken for each other.

But besides the complicated character of the general subject, as it presents itself to the minds of children—that is, the intricacy to them of the question when there must be a strict correspondence between the words spoken and an actual reality, and when they may rightly represent mere images or fancies of the mind—there is another great difficulty in their way, one that is very little considered and often, indeed, not at all understood by parents—and that is, that in the earliest years the distinction between realities and mere fancies of the mind is very indistinctly drawn. Even in our minds the two things are often confounded. We often have to pause and think in order to decide whether a mental perception of which we are conscious is a remembrance of a reality, or a revival of some image formed at some previous time, perhaps remote, by a vivid description which we have read or heard, or even by our own fancy. "Is that really so, or did I dream it?" How often is such a question heard. And persons have been known to certify honestly, in courts of justice, to facts which they think they personally witnessed, but which were really pictured in their minds in other ways. The picture was so distinct and vivid that they lost, in time, the power of distinguishing it from other and, perhaps, similar pictures which had been made by their witnessing the corresponding realities.

Indeed, instead of being surprised that these different origins of present mental images are sometimes confounded, it is actually wonderful that they can generally be so clearly distinguished; and we can not explain, even to ourselves, what the difference is by which we do distinguish them.

For example, we can call up to our minds the picture of a house burning and a fireman going up by a ladder to rescue some person appearing at the window. Now the image, in such a case, may have had several different modes of origin. 1. We may have actually witnessed such a scene the evening before. 2. Some one may have given us a vivid description of it. 3. We may have fancied it in writing a tale, and 4. We may have dreamed it. Here are four different prototypes of a picture which is now renewed, and there is something in the present copy which enables us, in most cases, to determine at once what the real prototype was. That is, there is something in the picture which now arises in our mind as a renewal or repetition of the picture made the day before, which makes us immediately cognizant of the cause of the original picture—that is, whether it came from a reality that we witnessed, or from a verbal or written description by another person, or whether it was a fanciful creation of our own mind while awake, or a dream. And it is extremely difficult for us to discover precisely what it is, in the present mental picture, which gives us this information in respect to the origin of its prototype. It is very easy to say, "Oh, we remember." But remember is only a word. We can only mean by it, in such a case as this, that there is some latent difference between the several images made upon our minds to-day of things seen, heard of, fancied, or dreamed yesterday, by which we distinguish each from all the others. But the most acute metaphysicians—men who are accustomed to the closest scrutiny of the movements and the mode of action of their minds—find it very difficult to discover what this difference is.

The Result in the Case of Children.

Now, in the case of young children, the faculties of perception and consciousness and the power of recognizing the distinguishing characteristics of the different perceptions and sensations of their minds are all immature, and distinctions which even to mature minds are not so clear but that they are often confounded, for them form a bewildering maze. Their minds are occupied with a mingled and blended though beautiful combination of sensations, conceptions, fancies, and remembrances, which they do not attempt to separate from each other, and their vocal organs are animated by a constant impulse to