It seemed to us as if our elders were in a universal conspiracy4 against us children; and we in turn combined to defeat their plans. I wonder where my little playmates have strayed on the great round world, and if they have grown as unreasonable as our 178fathers and mothers used to be! Reasonable or unreasonable, it is certain that our parents never knew what was best for us to do. At least, I thought so then; and although the wisdom, or at least the experience, of many years has been added to my childish stock, I am bound to say that I think so still. Even a boy might sometimes be trusted to know what he ought to do; and the instinct and teachings of Nature, as they speak directly to the child, should have some weight.
But with our parents and teachers all this counted not the least. The very fact that we wanted to do things seemed ample reason why we should not. I venture to say that at least nine-tenths of our requests were denied; and when consent was granted, it was given in the most grudging5 way. The one great word that always stood straight across our path was “No,” and I am sure that the first instinct of our elders on hearing of our desires was to refuse. I wondered then, and I wonder still, what would happen if our elders and the world at large should take the other tack6 and persuade themselves to say “Yes” as often as they could!
Every child was told exactly what he ought 179to do. If I could only get a printed list of the rules given for my conduct day by day, I am sure they would fill this book. In arithmetic and grammar I always skipped the rules, and no scholar was ever yet found who liked to learn a rule or could tell anything about it after it was learned.
I well remember what a fearful task it was to learn the rule for partial payments in the old arithmetic. I could figure interest long before I learned the rule; and although I now have no trouble in figuring interest,—and if I have, some creditor7 does it for me,—still, to save my life, I could not now repeat the rule for partial payments. When was there ever a boy who knew how to do a sum, or parse8 a sentence, or pronounce a word, because he knew the rules? We knew how because we knew how, and that was all there was of the matter. Yet every detail of conduct was taught in the same way as the rules in school.
I could not eat a single meal without the use of rules, and most of these were violated when I had the chance. I distinctly remember that we generally had pie for supper in our youthful days. Now we have dessert for dinner, 180but then it was only pie for supper. Of course we never had all the pie we wanted, and we used to nibble9 it slowly around the edges and carefully eat toward the middle of the piece to make it last as long as possible and still keep the pie-taste in our mouths.
I never could see why we should not have all the pie we could eat. It was not because of its cost, for my mother made it herself, just the same as bread. The only reason we could see was that we liked pie so well. Of course we were told that pie was not good for us; but I have always been told this about everything I liked to eat or do. Then, too, my mother insisted that I should eat the pie after the rest of the meal was done. Now, as a boy, I liked pie better than anything else that I could get to eat; and I have not yet grown so old but that I still like pie. I could see no reason why I should not eat my pie when I was hungry for it and when it looked so good. My mother said I must first eat potato and meat, and bread and butter; and when I had enough of these, I could eat the pie. Now, of course, after eating all these things even pie did not seem quite the same; 181my real appetite was gone before the pie was reached. Then, too, if a boy ate everything else first, he might never get to pie; he might be taken ill, or drop dead, or be sent from the table, or one of the other boys might come along and he be forced to choose between going swimming and eating pie,—whereas, if he began the meal according to his taste and made sure of the pie, if anything else should be missed it would not matter much.
Our whole lives were fashioned on the rules for eating pie. We were told that youth was the time for work and study, so that we might rest when we got old. Now, no boy ever cared to rest,—it is the very thing a boy does not want to do; but still, by all the rules we ever heard, this was the right way. Since I was a child I have never changed my mind. I do not think the pie should be put off to the end of the meal. I always think of my poor Aunt Mary, who saved her pie all through her life, and died without eating it at last. And, besides all this, it is quite possible that as we grow old our appetites will change, and we may not care for pie at all; at least, the coarser fare that the hard and cruel world is soon 182to serve up generously to us all is likely to make us lose our taste for pie. For my part, I am sure that when my last hours come I shall be glad that I ate all the pie I could get, and that if any part of the meal is left untasted it shall be the bread and butter and potatoes, and not the pie.
Of course we were told we should say “Yes, ma’am,” and “No, ma’am.” I observe that this rule has been changed since I was young,—or possibly it was the rule only in Farmington and such provincial10 towns. At any rate, when I hear it now I look the second time to see if one of my old schoolmates has come back to me. But I cannot see why it was necessary for us to say “Yes, ma’am,” and “No, ma’am,” in Farmington, and so necessary not to say them in the outside world.
But while the rule made us say “Yes, ma’am,” and “No, ma’am,” it did not allow us to say much more. We were told that “Children should be seen and not heard.” It was assumed that what we had to say was of no account. As I was not very handsome when I was young, there was no occasion for me to be either seen or heard. True, we were industriously11 183taught how to talk, yet we had no sooner learned than we were told that we “must not speak unless spoken to.” It is true the conversation of children may not be so very edifying,—but, for that matter, neither is that of grown-up folk. It is quite possible that if children were allowed to talk freely, they might have a part of their nonsense talked out by the time they had matured; and then, too, they might learn much that would improve the conversation of their later life. At any rate, if a child was not meant to talk, his faculties12 of speech might properly be withheld13 until a riper age.
To take off our hats in the house, to say “Thank you” and “Please” and all such little things, were of course most strictly14 enjoined15. It did not occur to our elders that children were born imitators, or that they could possibly be taught in any other way than by fixed16 rules.
The common moral precepts17 were always taught by rule. We must obey our parents, and speak the truth. Just why we should do either was not made clear, although the penalty of neglect was ever there. The longer I 184live, the more I am convinced that children need not be taught to tell the truth. The fact is, parents do not teach them to tell the truth, but to lie. They tell the truth as naturally as they breathe, and it is only the stupidity and brutality18 of parents and teachers that drive them to tell lies. In high society and low, parents lie to children much oftener than children lie to parents; it would not occur to a child to lie unless someone made him feel the need of doing so.
I remember that when I was a child two things used to cause me the greatest trouble. One was the fact that I had to go to bed so early at night, and the other that I had to get up so early in the morning. I have never known a natural child who was ready to go to bed at night or to get up in the morning. I suppose this was because work came first, and pie was put off to the end of the day; and we did not want to miss any of the pie. Of course there were exceptions to the rule. We were ready to get up in the gray dawn of the morning, to go a-fishing or blackberrying, or to celebrate the Fourth of July, or on Christmas, or to see a circus come to town, or on any such 185occasion. And likewise we were ready to go to bed early the night before, so that we might be ready to get up. I remember one of my lies in connection with getting up in the morning. It was my father’s custom to call us some time before breakfast, to help do the chores; and as this was work and the bed was warm, we were never ready to get up. On this particular morning I was called twice, but seemed to be sound asleep, and did not move. Thereupon at the next call my father came up the stairs, saying, “You know what you are going to get,” and asking why I had not come before. There was nothing else to do, and so I promptly20 answered that I did not hear him the first two times. Somehow I learned that he surmised21 or found out that I had lied, and after this I regarded him as a sort of Sherlock Holmes. I did not know then, any more than my father did, that the reason I lied was that I was afraid of being whipped. Neither did my parents, or any of the others, understand that to whip us for lying only served to make us take more pains to conceal22 the truth.
We were given certain rules as to our treatment of animals. We were told to be kind to 186them, but no effort was made to awaken23 the imagination of the child so that in a way he might put himself in the place of the helpless beings with whom he lived. I am sure that had this been done the rule would not have been required.
In our association with each other, we were more simple and direct. When we lied to each other, we soon found that our tales were disbelieved, and thus the punishment was made to fit the crime. But among ourselves we were generally truthful24, no matter how long or persistently25 our teachers and parents had made it seem best for us to lie. We knew that the other boys cared very little for the things that parents and teachers thought important; and, besides, we had no jurisdiction26 over each other, except as the strongest and most quarrelsome might take for himself, and against him we always had the right to combine for self-defence.
I seem to be living again in the world of the little child, and so hard is it to recross to that forgotten bourne that I cannot help wishing to linger there. I remember that as I grew beyond the time to play base-ball and to join in other still more youthful games, I now and then had 187the rare privilege of revisiting these early scenes in sleep; and often and often in my waking moments, when I realized that I dreamed and yet half thought that all was real, I tried to keep my eyes tight shut that I might still dream on. And if I can now and then forget my years and feel again the life of the little child, why should I not cling to the fond remembrance and tell the story which he is all too young to make us understand?
It is rarely indeed that the child is able to prevent the sorrows of the man or woman; and when he can prevent them, and really knows he can, no man or woman ever looks in vain to him for sympathy or help. But the happiness of the child is almost wholly in the keeping of men and women of maturer years, and this charge is of the most sacred kind. If schools for the education of children were closed, and those for the instruction of parents were kept open, surely the world and the children would profit by the change. No doubt men and women owe duties to themselves that even their children have no right to take away; but these duties are seldom inconsistent with the highest welfare of the child.
188As I look back at the father and mother who nourished me, I know that they were both wise and kind beyond others of my time and place; and yet I know that many of my deepest sorrows would have been spared had they been able to look across the span of years that divided them from me, and in thought and feeling become as little children once again.
The joys of childhood are keen, and the sorrows of childhood are deep. Years alone bring the knowledge that in thought and in feeling, as in the heavens above, sunshine and clouds follow each other in quick succession. In childhood the shadows are wholly forgotten in the brilliant radiance of the sun, and the clouds are so deep as to obscure for a time all the heavens above.
Over childhood, as over all the world, hangs the black pall27 of punishment,—which is only another name for vengeance28 and hate. In my day, and I fancy too often even now, parents believed that to “spare the rod” was to “spoil the child.” It was not the refinement29 of cruelty that made parents promise the child a whipping the next day or the next week, it was only their ignorance and thoughtlessness; but many times 189I went to bed to toss and dream of the promised punishment, and in the morning, however bright the sunshine, the world was wrapped in gloom. Of course it was seldom that the whipping was as severe as the fear that haunted the mind of the child; but the punishment was really there from the time it was promised until after it was given.
Few boys were mean enough to threaten to tell our parents or teacher of our misdeeds, yet there were children who for days or even weeks would hold this threat over their playmates and drag it forth30 on the slightest provocation31. But among children this species of cruelty was generally condemned32. We knew of no circumstances that could justify33 the threat to tell, much less the telling. A “tattle-tale” was the most contemptible34 of boys,—even more contemptible than a “cry-baby.” A “cry-baby” did not rank much below a girl. Still, we would suffer a great deal without flinching35, to avoid this name.
In my time boys were not always so democratic as children are supposed to be. Somehow children do pick up a great deal from their elders, especially things they ought not to learn. 190I know that in our school there was always the same aristocracy as in our town. The children of the first families of the village were the first in the school. In games and sports these would usually get the foremost places, and each one soon knew where he belonged in the boys’ social scale. Certain boys were carefully avoided,—sometimes for sanitary36 reasons, more often, I fancy, for no reason at all. I am sure that all this discrimination caused the child sorrow and suffering that he could in no way defend himself against. So far from our teachers doing anything to show the cruelty and absurdity37 of this caste spirit, it was generally believed that they were kinder and more considerate and what we called “partial” to the children of influential38 parents than to the rest. And we were perfectly39 sure that this consideration had an important bearing on our marks.
As a general rule, we children did not care much to read; and, for that matter, I am inclined to think that few healthy children do. A child would rather do things, or see them done, than read about how someone else has done them. So far as we did read, we always 191chose the things we were told we should not read. No doubt this came from the general belief that the imagination of children should be developed; and with the ordinary teacher and parent this meant telling about fairies, giants, and goblins, and sometimes even ghosts. These stories were always told as if they were really true; and it was commonly believed that cultivating the imagination of a child meant teaching him to see giants instead of men, and fairies and goblins instead of beasts and birds. We children soon came to doubt the whole brood of fairies, and we never believed in ghosts except at night when there was no candle in the room, and when we came near the graveyard40. After these visions were swept away, our minds turned to strong men, to kings and Indians and warriors41, and we read of them.
My parents often despaired about the rules that I would not learn or keep, and the books I would not read. They did not seem to know that all the rules ever made could cover only the very smallest fraction of the conduct of a child or man, and that the one way to teach conduct was by an appeal direct to the heart, an effort to place the child in harmony with the life in which he lived. To teach children their duty by rule, or develop their imaginations by stories of fairies and angels and goblins, always was and always will be a hopeless task. But imagination is more easily developed in the little child than in later years, because the blood flows faster and the feelings are deeper and warmer in our youth. The imagination of the child is aroused when it really feels itself a part of all the living things with which its life is cast; feels that it is of kin19 to the parents and teachers, the men and women, the boys and girls, the beasts and birds, with whom it lives and breathes and moves. If this thought and this feeling take possession of the heart of the child, he will need no rules or lessons for his conduct. It will become a portion of his life; and his associations with his fellows, both human and animal, will be marked by consideration, gentleness, and love.
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1
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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whit
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| n.一点，丝毫 | |
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perversity
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| n.任性；刚愎自用 | |
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conspiracy
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| n.阴谋，密谋，共谋 | |
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grudging
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| adj.勉强的，吝啬的 | |
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tack
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| n.大头钉；假缝，粗缝 | |
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creditor
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| n.债仅人，债主，贷方 | |
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parse
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| v.从语法上分析；n.从语法上分析 | |
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nibble
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| n.轻咬，啃；v.一点点地咬，慢慢啃，吹毛求疵 | |
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provincial
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| adj.省的，地方的；n．外省人，乡下人 | |
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industriously
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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withheld
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| withhold过去式及过去分词 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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brutality
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| n.野蛮的行为，残忍，野蛮 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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promptly
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| adv.及时地，敏捷地 | |
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surmised
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| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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truthful
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| adj.真实的，说实话的，诚实的 | |
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persistently
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| ad.坚持地；固执地 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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vengeance
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| n.报复，报仇，复仇 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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forth
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| adv.向前；向外，往外 | |
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provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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justify
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| vt.证明…正当(或有理)，为…辩护 | |
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contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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flinching
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| v.（因危险和痛苦）退缩，畏惧( flinch的现在分词 ) | |
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sanitary
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| adj.卫生方面的，卫生的，清洁的，卫生的 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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influential
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| adj.有影响的，有权势的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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graveyard
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| n.坟场 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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