Trials and Confessions of a Housekeeper

by T. S. Arthur

In order to really manage a child well, a mother should become a child herself; she should enter into its hopes and fears, and share its joys and sorrows; she should bend down her mind to that of her offspring, so as to be pleased with all those trivial actions which give it pleasure, and to sorrow over those which bring it pain. This would secure a love firm and ardent, and at the same time lasting; for as a child advanced in strength of intellect, so might the mother, until the child grew old enough to understand the ties which bound them; and then, by making him a friend, she would bind him to her for life.

There are none of the human race so sagacious and keensighted as children: they seem to understand intuitively a person's disposition, and they quickly notice any discrepancies or inconsistencies of conduct. On this point should particular attention be paid, that there be nothing practised to cheat the child. Underhand means are frequently resorted to, to persuade a child to perform or abstain from some particular duty or object; but in a very short time it will be found out, and the child has been taught a lesson in deception which it will not fail to use when occasion requires.

And under this head might be included all that petty species of deceit used towards children, whether to mislead their apprehension, or to divert their attention. If any thing be improper for a child to know or do, better tell him so at once, than resort to an underhand expedient. If a reason can be given for requiring the abstinence; it should; but if not tell the child that the reason is such that he could not comprehend it, and he will remain satisfied. But if trick or scheming be resorted to, the child will have learned the two improper lessons of first being cunning, and then telling a falsehood to avoid it.

In whatever way you wish to act upon a child, always propose the highest and noblest motive—this will generally be a motive which centres in God. Thus, in teaching a child to speak the truth, it should be proposed not so much out of obedience to parents, as out of obedience to God; and in all requirements the love and fear of God should be prominently set forth.

A child is born with feelings of religion; and if these feelings are properly called forth, the actions will generally have a tendency to good. Thus, with a child whose disposition is to deceive, a mother has no hold upon such an one; for the child will soon perceive that his mother cannot follow him every where, and that he can commit with impunity many actions of deceit. But, impress the child with the truth that a Being is watching these actions, and that though done with the greatest cunning, they cannot be committed with impunity, and it is more than probable that they will never be committed at all. A temptation may be thrown in the way of such a child, but it will not be powerful enough to overcome the feeling that the action is watched. That child may eagerly pant to perform the forbidden action, or to partake of the forbidden pleasure; but he will not be able to rid himself of the feeling that it cannot be done without being observed. He will stand in a state of anxiety, and steal a glance around, in order to see the Being he feels is looking upon him, and every breeze that murmurs will be a voice to chide him, and every leaf that whistles will seem a footstep, and never will he be able to break the restraint; for wherever he goes and whatever he does, he will feel that his actions are watched by one who will punish the bad and reward the good.

And in the same way might this be applied to all dispositions and feelings. How cheering is it to a timid child to be told that at no time is he left alone: but that the Being who made every thing preserves and keeps every thing, and that nothing can happen but by his permission! This is to disarm fear of its terrors, and to implant a confidence in the mind, for the child will feel that while his actions are good he is under the protection of an Almighty Parent. In the same way, in stimulating a child to the performance of a duty, the end proposed should be the favour of God. This would insure the duty being entered upon with a right spirit—not merely for the sake of show and effect, but springing from the heart and the mind—and, at the same time, it would prevent any thing of hypocrisy. If it were only the estimation of the world which was to be regarded, a child could soon understand that the applause would be gained by the mere exterior performance, be the motive what it might: but when the motive is centered in God, it is readily understood that the feeling must be genuine; otherwise, whatever the world may say, God will look upon it as unworthy and base. We believe it would be found to work the best results, if all the actions of a child were made thus to depend upon their harmony with the will of God; for it would give a sacredness to every action, make every motive a high and holy one, and harmonise the thoughts of the heart with the actions of the life.

But in this mode of teaching, it is essentially necessary that a mother should herself be an example of the truth she teaches. It will be worse than useless to teach a child that God is always at hand, 'and spieth out all our ways,' if she act as though she did not believe in the existence of a Deity.

In the same way will it hold good of every requirement. It will be vain to teach a child that lying is a great crime in God's sight, when a mother in her own words shows no regard to truth; and equally so of all other passions and feelings. It is idle to teach a child that pride—hatred—revenge—anger, are unholy passions, if a mother's own conduct displays either of them. How useless is it to teach that vanity should never be indulged in, when a mother delights in display! Such instruction as this is like the web of Penelope—unpicked as fast as done. The greatest reverence is due to a child; and previously to becoming a teacher, a mother should learn this hardest of all lessons—'Know thyself.' Without this, the instruction she gives her children will at best prove very imperfect. It is quite useless to teach children to reverence any thing, when a mother's conduct shows that, practically at least, she has no belief in the truths she inculcates. And a very hard requirement this is: but it is a requirement absolutely necessary, if education is meant to be any thing more than nominal. The finest lesson on the beauty of truth is enforced by a mother never herself saying what is false; for children pay great regard to consistency, and very soon detect any discrepancies between that which is taught and that which is practised.

The best method of inculcating truth on the minds of children is by analogy and illustration. They cannot follow an argument, though they readily understand a comparison: and, by a judicious arrangement, every thing, either animate or inanimate, might be made to become a teacher. What lesson on industry would be so likely to be instructive as that gathered from a bee-hive? The longest dissertation on the evils of idleness and the advantages of industry would not prove half so beneficial as directing the observation to the movements of the bee—that ever-active insect, which, without the aid of reason, exercises prudence and foresight, and provides against the wants of winter. A child will readily understand such instruction as this, and will blush to be found spending precious hours in idleness. And in the same way with other duties, whether to God or mankind, the fowls of the air and the flowers of the field might be made profitable teachers, and the child would, wherever he went, be surrounded with instruction.

This mode of teaching has this special recommendation—it raises up no evil passions: and a child which would display an evil temper by being reproved in words, will feel no such rancor at a lesson being inculcated in a way like this.