Part 4

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.

CHAP. VII.

_Of Inculcating Principles of Religion in the Minds of Children._

It has been before observed that the first years of childhood are not calculated for reasoning: not that children are divested of those ideas and general principles of reason which hereafter become manifest, but that they are ignorant of many facts, which hinders the application of their reason; and, moreover, leaves that agitation of the brain, which prevents them from connecting their ideas.

We should, however, without pressing them, gently direct the use of their reason towards a knowledge of God. Persuade them of Christian truths, without giving them subjects of doubt. They observe some one to be dead: they know that burial afterwards follows: say to them--"Is this dead person in the tomb?" "_Yes._" "He is not then in paradise?" "_Pardon me, he is._" "How can he be in the grave and in paradise at the same time?" "_It is his soul which is in paradise--his body only in the grave._" "His soul and body then are not the same thing?" "_No._" "The soul, therefore, is not dead?" "_No--It will live for ever in heaven._" Add: "And you, do you wish to be saved?" "_Yes._" "But what is being saved?" "_It is the soul's going into paradise._" "And what is death?" "_It is the mouldering of the body into dust, when the soul has left it._"

I do not pretend to say that children may _at first_ be taught to answer in this manner: though I may add that many have given me such answers when they were four years of age. Let us, however, suppose a child to be extremely reserved and uninstructed:--the worst that can happen is, the waiting only a few more years with patience.

Shew children a house, and make them comprehend that this house did not build itself. The stones or bricks, say you, were not elevated without some one's carrying them so high. It may be as well, too, to shew them the masons at work: then make them contemplate heaven and earth, and the principal things which God has made for the use of man: say to them "how much more beautiful and better made is the world than a house! Was it made of itself? No--assuredly it was made by the hands of the Almighty."

First follow the method of scripture. Strike their imaginations in as lively a manner as possible--propose to them nothing which may not be clothed with sensible images. Represent God as seated on a throne--with eyes more brilliant than the rays of the sun, and more piercing than the lightning--represent him with ears that hear every thing; with hands that support the universe; with arms always stretched out to punish the wicked; and with a tender and paternal heart to make those happy who love him. The time will come when this information may be rendered more exact. Observe every opening of the mind which a child presents to you: try her by different methods, so that you may discover how these great truths will best occupy her attention. Above all, talk of nothing new, without familiarising her to it by some obvious comparison.

For example--ask her if she would rather die than renounce Jesus Christ--she will answer--_Yes_. Then say--"how, would you suffer your head to be cut off in order to enter paradise?" _Yes._ The child will now think she has sufficient courage to do it. But you, who are willing to make her sensible that nothing can be effected without _grace_, will gain nothing, if you merely say that grace alone is sufficient to produce faithfulness--the child does not understand those words; and if you accustom her to repeat them without understanding them, you gain nothing by it. What then is to be done? Relate to her the history of St. Peter: represent him saying, in a presumptuous tone of voice--"I will follow thee even unto death, though all the rest should desert thee, yet will I never abandon thee." Then describe his fall: he denies his master, Christ, three times--even a servant makes him tremble. Declare why God permitted this weakness--then make use of the comparison of a child or sick person who cannot walk alone--and make her comprehend, that as an infant must be supported in the arms of its nurse, so we stand in need of the Almighty's assistance. Thus you will make her sensible of the mystery of grace.

But the most difficult truth for a child to comprehend is, that we have a soul more precious than our body. Children are at first accustomed to talk about the soul; and the custom is advantageous--for this language, which they do not understand, is perpetually exciting them to have a (confused) notion of the distinction of body and soul, until they are able really to conceive it. In proportion as early prejudices are pernicious when they lead to error, so are they useful when they conduct the imagination to truth, until reason is gradually directed towards it by the force of principles. But, at length, we must fix _a true persuasion_--and how are we to set about it? Is it in plunging a young girl in philosophical subtleties? Nothing is worse calculated for it. We must confine ourselves to render clear and distinct to her mind, what she hears and speaks every day.

As to her _person_, she is perhaps too well instructed in the knowledge of _that_: every thing induces her to flatter, adorn, and idolise it. An essential point is gained if you can inspire her with contempt for it, by observing something of greater value about her.

Say then to a child who is capable of a little reasoning--Is it your soul that eats? If she answers absurdly, do not be harsh with her--but tell her mildly that the soul does not eat--It is the body that eats--the body, which resembles the brutes. Have brutes intellect--are they learned? _No_, the child will answer. But they eat, you will add, although they have no intellect: you see, therefore, that it is not the soul which eats--it is the body which takes food to nourish it--it is _that_ which walks, and which sleeps. And what does the soul do? It reasons--it knows every one--it loves certain things, and dislikes others. Go on, in a playful manner, "Do you know this table?" _Yes._ "You know it then?" _To be sure._ "You see clearly that it is not made like that chair, which is formed of wood, and not like the chimney piece, of stone?" _Yes_, the child will reply. Proceed no farther without being convinced, by her tone of voice, and by the child's eyes, that these simple truths have struck her. Then say--But does this table know you? You will see that the child will begin laughing, and ridiculing, as it were, such a question.--No matter: go on--Which loves you the best, that table or that chair? She will still keep laughing--but pursue the discourse--Is the window very wise? Then try to go further--Does this doll answer you when you speak to it? _No._ Why--has it no intellect? _No, none._ It is not then like you; for you know it, and it does not know you. But after death, when you will be under the ground, shall not you be like this doll? _Yes._ You will no longer feel any thing? _No._ You will no longer know any body? _No._ And your soul will be in heaven? _Yes._ Will it not then see God? _True, it will._ And where is the soul of the doll at present? You will perceive that the child will answer with a laugh--or at least that it will make you understand the doll has no soul.

Upon this foundation, and by means of these simple illustrations, enforced at different times, you may accustom the child, by degrees, to attribute both to the body and the soul, that which is peculiar to each--provided you do not indiscreetly propose to her consideration, certain actions which are common to the one and the other. All subtilty must be avoided, as it perplexes truth; and we must content ourselves to point out, with care and correctness, those circumstances that mark distinctly the difference between the body and soul. Sometimes one meets with such stupid characters, whom even the help of a good education will not assist in the comprehension of these truths: however, they may be sometimes clearly _conceived_, without being perspicuously expressed. God sees better than we do into the spirit of man, what is there placed for the knowledge of his mysteries.

With respect to those children in whom we discover a mind capable of further researches, one may, without throwing them into a study which savours too much of philosophy, make them conceive, according to their inclination, what is meant when it is said that God is a spirit, and that the soul is also a spirit. I think that the best and most simple method of making them conceive this spirituality of God and of the soul, is, to make them remark the difference between a dead and living man: in the one, there is nothing but a body; in the other, the soul is united with the body. Afterwards you may shew them that that which is capable of reasoning, is more perfect than that which has mere form and motion. Then illustrate, by various examples, that no body perishes--that it is only separated: thus, pieces of burnt wood fall into charcoal, or evaporate in smoke. If then, you will add, that which is of itself only charcoal (incapable of knowing and thinking) perishes not--how much more shall the soul, which is capable of both knowledge and thought, endure for ever! The body may die--that is to say, may quit the soul and shrink into dust--but the soul will live; for it will always have the faculty of thinking.

Those who instruct children, should develop, as much as possible, these truths, which are the foundation of all religion. But if success should not crown their exertions, especially with dull obstinate children, let them hope that God will enlighten internally. There is, however, a sensible and practical way of confirming this knowledge of the distinction between body and soul--and that is, accustom children to despise the one, and regard the other, throughout their manners and intercourse with the world. Praise that instruction which nourishes the soul and causes it to expand: esteem those great truths which animate it to become wise and virtuous. Despise luxury of diet and dress, and every thing which enervates the body: make them sensible how much honour, a good conscience, and religion, are above these sensual pleasures. By the force of such sentiments, without reasoning upon the body and the soul, the ancient Romans taught their children to despise the body, and to sacrifise it to every thing which could inspire their minds with the pleasure of virtue and glory. With them, it was not simply persons of high birth, it was the entire mass of the people who lived temperately, disinterestedly, despising life, and sensible only of honour and wisdom, which excited their applause or imitation. When I speak of the ancient Romans, I mean those who lived before the extension of their empire had corrupted their simplicity of manners.

Let it not be said that children are incapable of receiving these prejudices from education. How often do we discover certain maxims which have been established among us, against the impression of our senses, by the force of custom alone. For instance, that of duelling--founded on a false principle of honour. It is not by reasoning, but by taking for granted, without reasoning, the maxim to be established on a principle of honour, that life is exposed, and that every man who carries a sword lives in continual danger. Those who have no quarrel may have one every moment with certain people, who are seeking every pretext to signalize themselves in some duel. However moderate one may be, such moderation is hardly preserved, without violating that false honour, which will not suffer you to avoid a quarrel by an explanation, or to refuse becoming the second of some one who has an inclination to fight. What authorities have not failed in eradicating so barbarous a custom! See, therefore, how powerful are the prejudices of education--But how much more powerful will they be on the side of virtue, supported by reason, and animated with the hope of happiness hereafter!