On the other hand, the extreme position taken substantially by the New York legislators, whereby no mother could get rid of an illegitimate child, except by publicly entering the Alms-house, or by infanticide, undoubtedly stimulated the crimes of foeticide and child-murder. No doubt the new Catholic and Protestant Foundling Asylums contemplated in New York will steer between these two extremes, will connect the mother with the child as long as possible, and require all reasonable conditions before admitting the infant, and, at the same time, not drive a seduced or unfortunate woman with her babe out to take her chances in the streets.
CHAPTER XXXV.
RELIGIOUS INSTRUCTION FOR STREET-CHILDREN.
The subject of applying Religion as a lever to raise up the class of neglected children whom we have been describing, is a difficult one, but vital to the Science of Reform. The objects of those engaged in laboring for this class are to raise them above temptation, to make them of more value to themselves, and to Society, and, if possible, to elevate them to the highest range of life, where the whole character is governed by Religion.
The children themselves are in a peculiar position. They have many of the traits of children, and yet are struggling in an independent and hard life, like men. They are not to be influenced as a Sunday-school audience would be, nor as an audience of adults. Their minds are acute, sharp, and practical; mere sentiment and the amiable platitudes of Sunday-school oratory are not for them. Rhetoric sets them asleep. Bombast goes by the name of "gas" among them. Sentimental and affectionate appeals only excite their contempt. The "hard fact" pleases them. They know when the speaker stands on good bottom. If he has reached "hard pan," his audience is always with him.
No audience is so quick to respond to a sudden turn or a joke. Their faculties are far more awake than those of a company of children of the fortunate classes. And yet they are like children in many respects. Nothing interests them so much as the dramatic: the truth given by parable and illustration. Their education in the low theatres has probably cultivated this taste. The genuine and strong feeling of the heart always touches them. I have seen the quick tears drop over the dirty cheeks at the simple tone only of some warm-hearted man who had addressed them with a deep feeling of their loneliness and desolation. And yet they would have "chaffed" him in five minutes after, if they had had the opportunity. They seem to have children's receptivity; they are not by nature skeptical. They unconsciously believe in supernatural powers, or in one eternal Power. Their conscience can be reached; the imagination is, to a certain degree, lively; they are peculiarly open to Religion. And yet their "moral" position is a most perplexing one. The speaker in one of our Boys' Lodging-houses, who addresses them, knows that this may be the last and only time, for years, that many of the wild audience will listen to religious truth. To-morrow a considerable portion will be scattered, no one knows where. To-morrow, perhaps to-night, temptation will come in like a flood. In a few hours, it may be, the street-boy will stand where he must decide whether he will be a thief or an honest lad; a rogue or an industrious worker; the companion of burglars and murderers, or the friend of the virtuous. Temptations to lying, to deceit, to theft, robbery, lust, and murder will soon hunt him like a pack of wolves. His child's nature is each day under the strain of a man's temptations. Poverty, hunger, and friendlessness add to his exposed condition, while, in all probability, he inherits a tendency to indulgence or crime.
The problem is to guard such a human being, so exposed, against powerful temptations; to raise him above them; to melt his bad habits and inherited faults in some new and grand emotion; to create within him a force which is stronger than, and utterly opposed to, the selfish greed for money, or the attractions of criminal indulgence, or the rush of passion, or the fire of anger. The object is to implant in his breast such a power as Plato dreamed of—the Love of some perfect Friend, whose character by sympathy shall purify his, whose feeling is believed to go with the fortunes of the one forgotten by all others, and who has the power of cleansing from wrong and saving from sin.
The experience of twenty years' labor shows us that what are called "moral influences" are not sufficient to solve this problem, or meet this want among the children of the street. It is, of course, well at times to present the beauty of virtue and the ugliness of vice; to show that honesty brings rewards, and falsehood pains, and to sketch the course of the moral poor whom fortune has rewarded. But these considerations are not sufficiently strong to hold back the most pressing temptations. Moreover, we have often had grave doubts whether "the bread-and-butter piety" was not too much recommended in all religious meetings to children. The child is too continually reminded that righteousness brings reward in this world, though the Master calls us to "take a yoke," and "bear a cross." The essence of the religious impulse is that it is unselfish, an inspiration from above, not below, a quickening of the nobler emotions and higher aspirations. Wherever gain or worldly motive comes in, there spirituality flees away. We have, accordingly, always opposed, in our religious meetings, the employment of prizes or rewards, as is so common in Sunday Schools, to strengthen the religious influence. Experience, as well as reason, has shown us that all such motives mingled with religion simply weaken its power.
Considering the peculiar position of these children, we have never set the value on what is usually described as "Religious Instruction" which many do. Of course, there are certain foundation truths which should be taught to these audiences. But such subjects as the Jewish History and God's Providence therein, and many matters contained in the Old Testament, are not so immediately important for them as the facts and principles of Christianity. And yet there are passages in the Old Testament which seem peculiarly designed for the young. There are stories—such as those of Joseph and Moses and Samuel—which, if all others should forget, children alone would not let die. It does not seem instruction that these children need, so much as inspiration. A street-boy might be perfectly familiar with the history of the Fall of Man and the flood; he might repeat the Commandments, and know by heart the Apostles' Creed, and yet not have one spark in his breast of the divine fire which is to save him from vice and ruin.
What the child of the streets, above all, needs to uphold him in his sea of troubles and temptations, is the knowledge and faith in Christ as his Friend and Saviour.