LITMIR.BIZ

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indebted to Friedrich Froebel, and if he had left no other legacy to childhood, we should exalt him for it.

      If you are skeptical, let me beseech you to join the children in a Free Kindergarten, and play with them. You will be convinced, not through your head, perhaps, but through your heart. I remember converting such a grim female once! You know Henry James says, "Some women are unmarried by choice, and others by chance, but Olive Chancellor was unmarried by every implication of her being." Now, this predestinate spinster acquaintance of mine, well nigh spoiled by years of school-teaching in the wrong spirit, was determined to think kindergarten play simply a piece of nauseating frivolity. She tried her best, but, kept in the circle with the children five successive days, she relaxed so completely that it was with the utmost difficulty that she kept herself from being a butterfly or a bird. It is always so; no one can resist the unconscious happiness of children.

      As for the good that comes to grown people from playing with children in this joyous freedom and with this deep earnestness of purpose, it is beyond all imagination. If I had a daughter who was frivolous, or worldly, or selfish, or cold, or unthoughtful,—who regarded life as a pleasantry, or fell into the still more stupid mistake of thinking it not worth living,—I should not (at first) make her read the Bible, or teach in the Sunday-school, or call on the minister, or request the prayers of the congregation, but I should put her in a good Kindergarten Training School. No normal young woman can resist the influence of the study of childhood and the daily life among little children, especially the children of the poor: it is irresistible.

      Oh, these tiny teachers! If we only learned from them all we might, instead of feeling ourselves over-wise! I never look down into the still, clear pool of a child's innocent, questioning eyes without thinking: "Dear little one, it must be 'give and take' between thee and me. I have gained something here in all these years, but thou hast come from thence more lately than have I; thou hast a treasure that the years have stolen from me—share it with me!"

      Let us endeavor, then, to make the child's life objective to him. Let us unlock to him the significance of family, social, and national relationships, so that he may grow into sympathy with them. He loves the symbol which interprets his nature to himself, and in his eager play, he pictures the life he longs to understand.

      If we could make such education continuous, if we could surround the child in his earlier years with such an atmosphere of goodness, beauty, and wisdom, none can doubt that he would unconsciously grow into harmony and union with the All-Good, the All-Beautiful, and the All-Wise.

      CHILDREN'S PLAYTHINGS

      "Books cannot teach what toys inculcate."

      In the preceding chapter we discussed Froebel's plays, and found that the playful spirit which pervades all the kindergarten exercises must not be regarded as trivial, since it has a philosophic motive and a definite, earnest purpose.

      We discussed the meaning of childish play, and deplored the lack of good and worthy national nursery plays. Passing then to Froebel's "Mother-Play," we found that the very heart of his educational idea lies in the book, and that it serves as a guide for mothers whose babies are yet in their arms, as well as for those who have little children of four or five years under their care.

      We found that in Froebel's plays the mirror is held up to universal life; that the child in playing them grows into unconscious sympathy with the natural, the human, the divine; that by "playing at" the life he longs to understand, he grows at last into a conscious realization of its mysteries—its truth, its meaning, its dignity, its purpose.

      We found that symbolic play leads the child from the symbol to the truth symbolized.

      We discovered that the carefully chosen words of the kindergarten songs and games suggest thought to the child, the thought suggests gesture, the melody begets spiritual feeling.

      We discussed the relation of body and mind; the effect of bodily attitudes on feeling and thought, as well as the moulding of the body by the indwelling mind.

      Froebel's playthings are as significant as his plays. If you examine the materials he offers children in his "gifts and occupations," you cannot help seeing that they meet the child's natural wants in a truly wonderful manner, and that used in connection with conversations and stories and games they address and develop his love of movement and his love of rhythm; his desire to touch and handle, to play and work (to be busy), and his curiosity to know; his instincts of construction and comparison, his fondness for gardening and digging in the earth; his social impulse, and finally his religious feeling.

      Froebel himself says if his educational materials are found useful, it cannot be because of their exterior, which is as simple as possible, and contains nothing new; but their worth is to be found exclusively in their application. If you can work out his principles (or better ones still when we find better ones) by other means, pray do it if you prefer; since the object of the kindergartner is not to make Froebel an idol, but an ideal. He seems to have found type-forms admirable for awaking the higher senses of the child, and unlike the usual scheme of object lessons, they tell a continued story. When the object-method first burst upon the enraptured sight of the teacher, this list of subjects appeared in a printed catalogue, showing the ground of study in a certain school for six months:—

      "Tea, spiders, apple, hippopotamus, cow, cotton, duck, sugar, rabbits, rice, lighthouse, candle, lead-pencil, pins, tiger, clothing, silver, butter-making, giraffe, onion, soda!"

      Such reckless heterogeneity as this is impossible with Froebel's educational materials, for even if they are given to the child without a single word, they carry something of their own logic with them.

      They emphasize the gospel of doing, for Froebel believes in positives in teaching, not negatives; in stimulants, not deterrents. How inexpressibly tiresome is the everlasting "Don't!" in some households. Don't get in the fire, don't play in the water, don't tease the kitty, don't trouble the doggy, don't bother the lady, don't interrupt, don't contradict, don't fidget with your brother, and don't worry me now; while perhaps in this whole tirade, not a word has been said of something to do.

      Let sleeping faults lie as long as possible while we quietly oust them, little by little, by developing the good qualities. Surely the less we use deterrents the better, since they are often the child's first introduction to what is undesirable or wrong. I am quite sure they have something of that effect on grown people. The telling us not to do, and that we cannot, must not, do a certain thing surrounds it with a momentary fascination. If your enemy suggests that there is a pot of Paris green on the piazza, but you must not take a spoonful and dissolve it in a cup of honey and give it to your maiden aunt who has made her will in your favor, your innocent mind hovers for an instant over the murderous idea.

      Froebel's play-materials come to the child when he has entered upon the war-path of getting "something to do." If legitimate means fail, then "let the portcullis fall;" the child must be busy.

      The fly on the window-pane will be crushed, the kettle tied to the dog's tail, the curtains cut into snips, the baby's hair shingled,– anything that his untiring hands may not pause an instant,—anything that his chubby legs may take his restless body over a circuit of a hundred miles or so before he is immured in his crib for the night.

      The child of four or five years is still interested in objects, in the concrete. He wants to see and to hear, to examine and to work with his hands. How absurd then for us to make him fold his arms and keep his active fingers still; or strive to stupefy him with such an opiate as the alphabet. If we can possess our souls and primers in patience for a while, and feed his senses; if we will let him take in living facts and await the result; that result will be that when he has learned to perceive, compare, and construct, he will desire to learn words, for they tell him what others have seen, thought, and done. This reading and writing, what is it, after all, but the signs for things and thoughts? Logically we must first know things, then thoughts, then their records. The law of human progress is from physical activity to mental power, from a Hercules to a Shakespeare, and it is as true for each unit of humanity as it is for the race.

      Everything in Froebel's playthings trains the child to quick, accurate observation. They help children to a fuller vision, they lead them to see. Did you ever think how many people there are who "having eyes, see

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