The Moral Instruction of Children

by Felix Adler

X. THE ODYSSEY AND THE ILIAD.

As we leave the field of biblical literature and turn to the classic epic of Greece, a new scene spreads out before us, new forms and faces crowd around us, we breathe a different atmosphere.

The poems of Homer among the Greeks occupied a place in many respects similar to that of the Bible among the Hebrews. At Athens there was a special ordinance that the Homeric poems should be recited once every fourth year at the great Panathenaic festival. On this occasion the rhapsode, standing on an elevated platform, arrayed in rich robes, with a golden wreath about his head, addressed an audience of many thousands. The poems were made the subject of mystical, allegorical, and rationalistic interpretation, precisely as was the case with the text of the Bible. As late as the first century of our era, the first book placed in the hands of children, the book from which they learned to read and write, was Homer. Xenophon in the Symposium has one of the guests say: "My father, anxious that I should become a good man, made me learn all the poems of Homer, and now I could repeat the whole Iliad and Odyssey by heart."[13]

We shall not go quite to the same length as Xenophon. We should hardly think it sufficient in order to make a good man of a boy to place Homer in his hands. But we do believe that the knowledge of the Homeric poems, introduced at the right time and in the right way, will contribute to such a result.

Let us, however, examine more closely in what the value of these poems consists.

Ulysses is the hero of the Odyssey, Achilles of the Iliad. Ulysses is pre-eminently the type of resourceful intelligence, Achilles of valor. In what way will these types appeal to our pupils? As the boy develops beyond the early period of childhood, there shows itself in him a spirit of adventure. This has been noticed by all careful educators. Now, there is a marked difference between the spirit of adventure and the spirit of play. Play consists in the free exercise of our faculties. Its characteristic mark is the absence of taxing effort. The child is said to be at play when it frolics in the grass, when it leaps or runs a race, or when it imitates the doings of its elders. As soon, however, as the exertion required in carrying on a game becomes appreciable, the game is converted into a task and loses its charm. The spirit of adventure, on the contrary, is called forth by obstacles; it delights in the prospect of difficulties to be overcome; it is the sign of a fresh and apparently boundless energy, which has not yet been taught its limitations by the rough contact with realities. The spirit of adventure begins to develop in children when the home life no longer entirely contents them, when they wish to be freed from the constraint of dependence on others, when it seems to them as if the whole world lay open to them and they could dare and do almost anything. It is at this time that children love to read tales of travel, and especially tales of the sea, of shipwreck, and hair-breadth escapes, of monsters slain by dauntless heroes, of rescue and victory, no matter how improbable or impossible the means. Now success in such adventures depends largely on courage. And it is good for children to have examples even of physical courage set before them, provided it be not brutal. The craven heart ought to be despised. Mere good intentions ought not to count. Unless one has the resolute will, the fearless soul, that can face difficulties and danger without flinching, he will never be able to do a man's work in the world. This lesson should be imprinted early. A second prerequisite of success is presence of mind, or what has been called above resourceful intelligence. And this quality is closely allied with the former. Presence of mind is the result of bravery. The mind will act even in perilous situations if it be not paralyzed by fear. It is fear that causes the wheels of thought to stop. If one can only keep off the clog of fear, the mind will go on revolving and often find a way of escape where there seemed none. Be not a coward, be brave and clear-headed in the midst of peril—these are lessons the force of which is appreciated by the growing pupil. The Iliad and Odyssey teach them on every page.

Bravery and presence of mind, it is true, are commonly regarded as worldly, rather than as, in the strict sense, moral qualities. However that may be—and I, for one, am inclined to rank true courage and true presence of mind among the highest manifestations of the moral nature—these qualities when they show themselves in the young soon exert a favorable influence on the whole character, and serve especially to transform the attitude of the child toward its parents. Hitherto the young child has been content to be the mere recipient of favors; as soon as the new consciousness of strength, the new sense of independence and manliness has developed, the son begins to feel that he would like to give to his parents as well as to receive from them; to be of use to his father, and to confer benefits, as far as he is able, in the shape of substantial services. These remarks will find their application in the analysis of the Odyssey, which we shall presently attempt.

The Odyssey is a tale of the sea. Ulysses is the type of sagacity, as well as of bravery, his mind teems with inventions. In the boy Telemachus we behold a son struggling to cut loose from his mother's leading-strings, and laudably ambitious to be of use to his parents. In the Odyssey we gain a distinct advance upon the moral results obtained from the study of the biblical stories. In the Bible it is chiefly the love of parents for their children which is dwelt upon, in the Odyssey the devotion of children to their parents; and this, of course, marks a later stage. In the Odyssey, too, the conjugal relation comes into the foreground. In the Bible, the love of the husband for his wife is repeatedly touched upon. But the love of the wife for the husband is not equally emphasized, and the relations between the two do not receive particular attention. The joint authority of both parents over their children is the predominant fact, the delicate bonds of feeling which subsist between the parents themselves are not in view. And this again corresponds to the earlier stage of childhood. The young child perceives the joint love which father and mother bear toward it, and feels the joint authority which they exercise over it. But as the child grows up, its eyes are opened to perceive more clearly the love which the parents bear to one another, and its affection for both is fed and the desire to serve them is strengthened by this new insight. Thus it is in the Odyssey. The yearning of Ulysses for his wife, the fidelity of Penelope during twenty years of separation, are the leading theme of the narrative, and the effect of this love upon their son is apparent throughout the poem.

Let us now consider the ethical elements of the Odyssey in some detail, arranging them under separate heads.