_Of the Use of History for Children._
Children are passionately fond of marvellous tales: one sees them every
day transported with joy, or drowned in tears, at the recital of certain
adventures. Do not fail to profit by this propensity. When you find them
disposed to listen to you, relate to them some short and pretty fable:
but choose some ingenious and harmless one respecting animals: repeat
them just as they are composed, and shew them the moral resulting
therefrom. As to _pagan fables_, a girl will be happy in her total
ignorance of them, as they are extremely indelicate and replete with
impious absurdities. If, however, you are not able to keep a child
ignorant of them, impress her with a sense of their horror. When you
have repeated one fable, wait till you are asked to begin another--thus
leaving the child hungry, as it were, for more mental food. When
curiosity is at last excited, recount certain choice histories, but in
as few words as possible: connect them together, and postpone the sequel
from one day to another, so that you keep the children in suspense, and
impatient to know the termination. Be animated and familiar in your
manner of repeating--make the personages speak--and children, who have
a lively imagination, will fancy they hear and see them. For instance,
relate the history of Joseph--make his brothers speak like brutal
characters, but Jacob like a tender and afflicted father--then let
Joseph himself speak--taking pleasure, as being at the head of an
Egyptian establishment, in concealing himself from his brothers--in
making them afraid of him; and, at last, in discovering himself to them.
This natural representation, joined to the extraordinary circumstances
of the history, will delight a child; provided she be not teased with
too many similar recitals. You may let her express a desire for such
stories, and promise them as a recompense for a prudent conduct,
provided they assume not the form of study--provided the child is not
_obliged_ to repeat them; for these repetitions, if not voluntarily
undertaken, will discompose and fret her, and take away all pleasure
arising from such sort of narrations.
It must be observed that if a child has any facility in speaking, she
will, of her own accord, relate to those whom she likes, such histories
as have pleased her most: but do not let her make a rule of it. You may
employ some one, who is on a footing of perfect intimacy with the child,
to appear anxious to learn of her a particular story: the child will
be delighted in repeating it. Do not appear yourself to listen very
earnestly to it--let her go on as she likes, without checking her in
her faults. The consequence will be, that when she is more accustomed
to repeat, you may gently make her sensible of a better manner of
narrating, by rendering it short, simple, and easy; and by a choice of
circumstances better calculated to represent forcibly the nature of
each thing. If you have many children, accustom them by degrees to
_represent_ the historical characters whom they read of--one may be
Abraham, the other, Isaac. These representations will charm them more
than any other games--will accustom them to think, and to utter serious
things with pleasure--and will indelibly fix such histories on their
memory.
We should strive to give them a taste for scriptural history rather than
for any other; not in _telling_ them that it is finer, which they will
probably not believe--but in causing them to _feel_ it to be so. Make
them observe how important, wonderful, and curious those histories are:
how full of natural representation, and a spirit of noble simplicity.
Those of the creation, the fall of Adam, the deluge, the call of
Abraham, the sacrifice of Isaac, the adventures of Joseph (which have
been briefly discussed), and the birth and flight of Moses, are not only
calculated to awaken the curiosity of children, but in discovering to
them the origin of religion, fix the foundations of it in their bosoms.
We must be strangely ignorant of the essential parts of religion not to
observe that they are chiefly historical: it is by a tissue, as it were,
of marvellous facts that we discover its establishment, its perpetuity,
and all that can induce us to believe and to practice it. It is not to
be supposed that by all this we wish children to be plunged into profound
knowledge--on the contrary, these histories are short, various, and
calculated to please the meanest capacity. The Almighty, who best knows
the faculties of that being whom he has created, has clothed religion in
_popular facts_, which, far from overpowering the simple, assists them
in conceiving and retaining its mysteries. For example, tell a child,
that in God there are three equal persons, but of one nature: by the
habit of hearing and repeating these terms, she may retain them in her
memory; but I doubt whether she will understand the sense of them.
Relate to her that as Jesus Christ went up out of the waters of Jordan,
the Almighty caused these words to be heard--"This is my beloved son in
whom I am well pleased--hear him:" add, that the Holy Ghost descended
on our Saviour, in the form of a dove--and thus, you make her sensible
of the TRINITY, in a history which she will never forget. Here are
_three persons_ which she will distinguish by the difference of their
actions; you have nothing more, therefore, but to inform her that all
these together make but one God. This example is sufficient to shew the
use of history. Although it may _seem_ to make instruction more tedious,
it really abridges it; and renders the dryness of catechism, where
mysteries are detached from facts, unnecessary. We may observe that
history was an ancient mode of instruction. The admirable method which
St. Austin has pointed out for the instruction of the ignorant, was
not suggested by that father alone--it was the universal method and
practice of the church: it consisted in shewing, by a succession of
historical facts, religion to be as ancient as the world--Jesus Christ
conspicuous in the Old Testament, and pervading every part of the New:
which, in truth, is the foundation of christian instruction.
All this demands a little more time and care than are devoted to the
usual habits of instruction with which many people content themselves:
but in adopting such a mode, religion will be truly taught; whereas,
when children are not so instructed, they have only confused ideas of
Jesus Christ, the Gospel, the church, of the necessity of absolute
submission to its decrees, and of the foundation of those virtues
with which the christian character should inspire us. The _historical_
catechism, which is simple, short, and more perspicuous than the
ordinary catechism, includes every thing necessary to be known
thereupon--so that it need not be said that much study is necessary.[4]
[4] I have omitted the remark which here follows--because it alludes
to the catechism of the _Council of Trent_, with which we have
nothing to do in this country.
Let us now add to the facts before mentioned from scripture, the passage
of the Red Sea, and the sojourning of the people in the desert--where
they ate bread which fell from heaven, and drank water which Moses
caused to flow from the rock, by striking it with his rod. Represent the
miraculous conquest of the promised land, where the waters of Jordan
went backwards toward their source, and the walls of a city fell down
of themselves in the sight of the besiegers. Describe, in as natural
colours as possible, the combats of Saul and David: and how the latter,
a youth, without arms and habited like a shepherd, became the conqueror
of the fierce and gigantic Goliah. Do not forget the glory and wisdom of
Solomon: how he decided between the two women who disputed about a
child--but do not forget to impress on the mind, how he fell from this
height of wisdom; dishonouring himself by an effeminacy, which is almost
the inevitable consequence of overgrown prosperity.
Next make the prophets, as delegated from heaven, converse with kings:
shew how they read the future as if in a book: how they suffered
continual persecution for having spoken the truth. Speak, in
succession, of the first destruction of Jerusalem--represent the temple
burning, and the holy city in ruins on account of the sins of the
people. Relate the Babylonian captivity, and how the Jews wept "when
they thought on Sion." Before their return, represent the interesting
adventures of Tobit, Judith, Esther, and Daniel. It may not be amiss to
let children give their opinion on the different characters of these
holy persons, to know which of them they admire the most. One will
prefer Esther, the other Judith--and this may excite a little
controversy between them, which will impress those histories more
strongly on their minds, and form their judgments thereupon. Afterwards,
bring back the Jews from captivity to Jerusalem, and make them repair
their desolated city; then paint, in smiling colours, the peace and
happiness which succeeded. Shortly you will have to draw a picture of
the cruel Antiochus, who died in false repentance: describe, under this
persecutor, the victories of the Maccabees, and the martyrdom of the
seven brothers of that name.
Descend regularly to the miraculous birth of St. John: and relate, more
in detail, that of our Saviour Jesus Christ: after which you must select
in the four Gospels all the remarkable occurrences of his life--his
preaching in the temple at twelve years of age--his baptism--his retreat
and temptation in the desert--the calling of the apostles--the miracle
of the loaves--the conversion of the sinful woman, who anointed the
feet of our Saviour with a precious perfume--washed them with her tears,
and dried them with her hair. Represent the Samaritan woman instructed;
Lazarus restored to life; and Christ's triumphant entry into Jerusalem.
Next describe his passion, and his resurrection from the tomb.
Afterwards make them remark the familiarity with which he continued
forty days with his disciples, until they saw him ascend into heaven.
Next will follow the descent of the Holy Ghost; the stoning of Stephen;
the conversion of St. Paul; and the calling of the centurion Cornelius:
the voyages of the apostles, and particularly of St. Paul, are _yet_
extremely interesting. Select the most wonderful histories of the
martyrs, and give a general outline of the celestial life of the first
christians: mingle with it the courage of young virgins, the astonishing
austerity of those who led a solitary life, the conversion of emperors
and of the empire, the blindness of the Jews, and the punishment which
yet awaits them.
All these histories (managed with discretion) of the whole series of
religion, from the creation to the present time, would make an agreeable
impression on the lively and tender minds of children; and would fill
them with such noble ideas of it as would never be forgotten. They would
even see, in this narration, the hand of God always lifted up to protect
the good, and to punish the wicked. They would accustom themselves
to behold the Almighty, working all in all, secretly directing the
movement of creatures however remote from himself. But care must be
taken to select such passages in these histories as afford the most
beautiful and magnificent images; for every faculty must be employed to
shew religion to children adorned with every thing amiable, pleasing,
and august; and not to represent it, as is too commonly the case, as
something sad and disagreeable.
Besides the inestimable advantage of teaching religion in this manner to
children--such a series of pleasant histories, which they learn betimes
to remember, awakens their curiosity for serious things; makes them
sensible of the pleasures of the mind, and excites an interest in the
hearing of _other_ histories which have some connection with those they
already know. But again I repeat, never make a _rigid law_ that they
should hear and retain these things--much less let them be inculcated as
_regular lessons_: for the pleasure which they take in such recitals
should be _voluntary_, and without this, nothing important can be
effected. Do not urge them much--you will attain the desired end, even
with ordinary understandings:[5] you have nothing to do but exercise
their capacities _moderately_, and let their curiosity be excited, by
degrees. But you will say, how are those histories to be repeated in a
lively, short, natural, and agreeable manner? Where are the teachers
who can accomplish such a thing? To this I answer, that I propose it
only that you should _endeavour_ to choose persons of an excellent
understanding to govern your children, and that they be gifted, as
much as possible, with this method of teaching: every governess will
undertake it in proportion to her talents. But if there be only a
candour and openness of intellect, the thing will go on with good effect
when children are formed to this manner, which is natural and simple.
[5] I may be permitted to add, that if children do not discover any
propensity to these studies, we should neither neglect nor despise
them; provided their dispositions and conduct be good and regular in
other matters. Besides, nothing conclusive can, at first, be drawn
from their inattention to these subjects; for a child at _twelve_
years of age may evince as great a _regard_ for them, as she did
_indifference_, at _ten_. There is little consistency in the human
intellect at such a volatile period: the girl of gaity and
dissipation at _eighteen_, may become the devotee at _five and
twenty_.
_T._
To discourse or description, may be added the sight of _pictures_, which
represent sacred subjects. Prints will be sufficient, which may be
preserved for ordinary use--but when an opportunity offers of shewing
a child _good paintings_, it must not be neglected: for the force of
colouring, and the grandeur of composition, will strike the imagination
with greater effect.