Moreover, it seems to me that such an anecdote, narrated with admirable assurance, reveals very painfully the lack of a fine and delicate spirituality in the religious training of children; of that grace and distinction which are akin to saintship, and are united so charmingly in those to whom truth has been inseparably associated with beauty. There is a painting by Ghirlandaio hanging over the altar in the chapel of the Foundling Asylum in Florence. It represents the Adoration of the Magi, and kneeling by the side of the Wise Men is a little group of the Holy Innocents, their tiny garments stained with blood, their hands clasped in prayer; while the Divine Child turns from his mother’s embraces, and from the kings’ rich gifts to greet the little companions who have yielded up their spotless lives for him. Now, surely those lean, brown Florentine orphans, who have always before their eyes this beautiful and tender picture, absorb through it alone a religious sentiment unfelt by American children who are familiar only with the ugly and inane prints of American Sunday-schools, in which I have known the line, "My soul doth magnify the Lord," to be illustrated by a man with a magnifying-glass in his hand. Possibly our Sunday-school scholars, being more accurately instructed as to dates, could inform the little Florentines that the Innocents were not slaughtered until after the Magi had returned to the East. But no child who had looked day after day upon Ghirlandaio’s lovely picture--more appealing in its pathos than Holman Hunt’s brilliant and jocund Triumph of the Innocents--could desire to pluck "in righteous rage" that chapter from the Bible. He would have at least some dim and imperfect conception of the spiritual meaning, the spiritual joy, which underlie the pain and horror of the story.
This reflection will help us in some measure to come to a decision, when we return to the vexed problem of nursery tales and legends. I believe it is as well to cultivate a child’s emotions as to cultivate his manners or his morals, and the first step in such a direction is necessarily taken through the stories told him in infancy. If a consensus of mothers would reject the good old fairy tales "in their unmitigated brutality," a consensus of men of letters would render a different verdict; and such men, who have been children in their time, and who look back with wistful delight upon the familiar figures who were their earliest friends, are entitled to an opinion in the case. How admirable was the "righteous rage" of Charles Lamb, when he wanted to buy some of these same brutal fairy stories for the little Coleridges, and could find nothing but the correct and commonplace literature which his whole soul abhorred! "Mrs. Barbauld’s and Mrs. Trimmer’s nonsense lay in piles about," he wrote indignantly to papa Coleridge, "and have banished all the old classics of the nursery. Knowledge, insignificant and vapid as Mrs. Barbauld’s books convey, must, it seems, come to a child in the shape of knowledge; and his empty noddle must be turned with conceit of his own powers when he has learnt that a horse is an animal, and that Billy is better than a horse, and such like; instead of that beautiful interest in wild tales which made the child a man, while all the time he suspected himself to be no bigger than a child."
Just such a wild tale, fantastic rather than beautiful, haunted Chateaubriand all his life--the story of Count Combourg’s wooden leg, which, three hundred years after its owner’s death, was seen at night walking solemnly down the steep turret stairs, attended by a huge black cat. Not at all the kind of story we would select to tell a child nowadays. By no means! Even the little Chateaubriand heard it from peasant lips. Yet in after years, when he had fought the battle of life, and fought it with success; when he had grown gray, and illustrious, and disillusioned, and melancholy, what should come back to his mind, with its old pleasant flavor of terror and mystery, but the vision of Count Combourg’s wooden leg taking its midnight constitutional, with the black cat stepping softly on before? So he notes it gravely down in his Memoirs, just as Scott notes in his diary the pranks of Whippity Stourie, the Scotch bogie that steals at night into open nursery windows; and just as Heine, in gay, sunlit Paris, recalls with joy the dark, sweet, sombre tales of the witch and fairy haunted forests of Germany.
These are impressions worth recording, and they are only a few out of many which may be gathered from similar sources. That which is vital in literature or tradition, which has survived the obscurity and wreckage of the past, whether as legend, or ballad, or mere nursery rhyme, has survived in right of some intrinsic merit of its own, and will not be snuffed out of existence by any of our precautionary or hygienic measures. We could not banish Bluebeard if we would. He is as immortal as Hamlet, and when hundreds of years shall have passed over this uncomfortably enlightened world, the children of the future--who, thank Heaven, can never, with all our efforts, be born grown up--will still tremble at the blood-stained key, and rejoice when the big brave brothers come galloping up the road.
Concluded on page three
