Where No Fear Was, Arthur Christopher Benson [the little red hen read aloud txt] 📗

important for ordinary life to be able to run a hundred yards, or even three miles, faster than another man; the judgment, the quickness of eye, the strength and swiftness of muscle needed to make a man a good batsman were all well enough in days when a man's life might afterwards depend on his use of sword and battle-axe. But now it only enables him to play games rather longer than other people, and to a certain extent ministers to bodily health, although the statistics of rowing would seem clearly to prove that it is a pursuit which is rather more apt to damage the vitality of strong boys than to increase the vitality of weak ones.

So, if we look facts fairly in the face, we see that much of the training of school life, especially in the direction of athletics, is really little more than the maintenance of a thoughtless old tradition, and that it is all directed to increase our admiration of prowess and grace and gallantry, rather than to fortify us in usefulness and manual skill and soundness of body. A boy at school may be a skilful carver or carpenter; he may have a real gift for engineering or mechanics; he may even be a good rider, a first-rate fisherman, an excellent shot. He may have good intellectual abilities, a strong memory, a power of expression; he may be a sound mathematician, a competent scientist; he may have all sorts of excellent moral qualities, be reliable, accurate, truthful, punctual, duty-loving; he may in fact be equipped for life and citizenship, able to play his part sturdily and manfully, and to do the world good service; but yet he may never win the smallest recognition or admiration in his school-days, while all the glory and honour and credit is still reserved for the graceful, attractive, high-spirited athlete, who may have nothing else in the background.

That is certainly the ideal of the boy, and the disconcerting thing is that it is also the ideal, practically if not theoretically, of the parent and the schoolmaster. The school still reserves all its best gifts, its sunshine and smiles, for the knightly and the skilful; it rewards all the qualities that are their own reward. Why, if it wishes to get the right scale adopted, does it not reward the thing which it professes to uphold as its best result, worth of character namely? It claims to be a training-ground for character first, but it does little to encourage secret and unobtrusive virtues. That is, it adds its prizes to the things which the natural man values, and it neglects to crown the one thing at which it professes first to aim. In doing this it only endorses the verdict of the world, and while it praises moral effort, it rewards success.

The issue of all this is that the sort of courage which it enforces is essentially a graceful and showy sort of courage, a lively readiness, a high-hearted fearlessness--so that timidity and slowness and diffidence and unreadiness become base and feeble qualities, when they are not the things of which anyone need be ashamed! Let me say then that moral courage, the patient and unrecognised facing of difficulties, the disregard of popular standards, solidity and steadfastness of purpose, the tranquil performance of tiresome and disagreeable duties, homely perseverance, are not the things which are regarded as supreme in the ideal of the school; so that the fear which is the shadow of sensitive and imaginative natures is turned into the wrong channels, and becomes a mere dread of doing the unpopular and unimpressive thing, or a craven determination not to be found out. And the dread of being obscure and unacceptable is what haunts the minds of boys brought up on these ambitious and competitive lines, rather than the fear which is the beginning of wisdom.


VIII


FEARS OF YOUTH

The fears of youth are as a rule just the terrors of self-consciousness and shyness. They are a very irrational thing, something purely instinctive and of old inheritance. How irrational they are is best proved by the fact that shyness is caused mostly by the presence of strangers; there are many young people who are bashful, awkward, and tongue-tied in the presence of strangers, whose tremors wholly disappear in the family circle. If these were rational fears, they might be caused by the consciousness of the inspection and possible disapproval of those among whom one lives, and whose annoyance and criticism might have unpleasant practical effects. Yet they are caused often by the presence of those whose disapproval is not of the smallest consequence, those, in fact, whom one is not likely to see again. One must look then for the cause of this, not in the fact that one's awkwardness and inefficiency is likely to be blamed by those of one's own circle, but simply in the terror of the unknown and the unfamiliar. It is probably therefore an old inherited instinct, coming from a time when the sight of a stranger might contain in it a menace of some hostile usage. If one questions a shy boy or girl as to what it is they are afraid of in the presence of strangers, they are quite unable to answer. They are not afraid of anything that will be said or done; and yet they will have become intensely conscious of their own appearance and movements and dress, and will be quite unable to command themselves. That it is a thing which can be easily cured is obvious from the fact which I often observed when I was a schoolmaster, that as a rule the boys who came from houses where there was much entertaining, and a constant coming and going of guests, very rarely suffered from such shyness. They had got used to the fact that strangers could be depended upon to be kind and friendly, and instead of looking upon a new person as a possible foe, they regarded him as a probable friend.

I often think that parents do not take enough trouble in this respect to make children used to strangers. What often happens is that parents are themselves shy and embarrassed in the presence of strangers, and when they notice that their children suffer from the same awkwardness, they criticise them afterwards, partly because they are vexed at their own clumsy performance; and thus the shyness is increased, because the child, in addition to his sense of shyness before strangers, has in the background of his mind the feeling that any mauvaise honte that he may display may he commented upon afterwards. No exhibition of shyness on the part of a boy or girl should ever be adverted upon by parents. They should take for granted that no one is ever willingly shy, and that it is a misery which all would avoid if they could. It is even better to allow children considerable freedom of speech with strangers, than to repress and silence them. Of course impertinence and unpleasant comments, such as children will sometimes make on the appearance or manners of strangers, must be checked, but it should be on the grounds of the unpleasantness of such remarks, and not on the ground of forwardness. On the other hand, all attempts on the part of a child to be friendly and courteous to strangers should be noted and praised; a child should be encouraged to look upon itself as an integral part of a circle, and not as a silent and lumpish auditor.

Probably too there are certain physical and psychological laws, which we do not at all understand, which account for the curious subjective effects which certain people have at close quarters; there is something hypnotic and mesmeric about the glance of certain eyes; and there is in all probability a curious blending of mental currents in an assembly of people, which is not a mere fancy, but a very real physical fact. Personalities radiate very real and unmistakable influences, and probably the undercurrent of thought which happens to be in one's mind when one is with others has an effect, even if one says or does nothing to indicate one's preoccupation. A certain amount of this comes from an unconscious inference on the part of the recipients. We often augur, without any very definite rational process, from the facial expressions, gestures, movements, tones of others, what their frame of mind is. But I believe that there is a great deal more than that. We must all know that when we are with friends to whose moods and emotions we are attuned, there takes place a singular degree of thought-transference, quite apart from speech. I had once a great friend with whom I was accustomed to spend much time tete-a-tete. We used to travel together and spend long periods, day after day, in close conjunction, often indeed sharing the same bedroom. It became a matter at first of amusement and interest, but afterwards an accepted fact, that we could often realise, even after a long silence, in what direction the other's thought was travelling. "How did you guess I was thinking of that?" would be asked. To which the reply was, "I did not guess--I knew." On the other hand I have an old and familiar friend, whom I know well and regard with great affection, but whose presence, and particularly a certain fixity of glance, often, even now, causes me a curious subjective disturbance which is not wholly pleasant, a sense of some odd psychical control which is not entirely agreeable.

I have another friend who is the most delightful and easy company in the world when we are, alone together; but he is a sensitive and highly-strung creature, much affected by personal influences, and when I meet him in the company of other people he is often almost unrecognisable. His mind becomes critical, combative, acrid; he does not say what he means, he is touched by a vague excitement, and there passes over him an unnatural sort of brilliance, of a hard and futile kind, which makes him sacrifice consideration and friendliness to the instinctive desire to produce an effect and to score a point. I sometimes actually detest him when he is one of a circle. I feel inclined to say to him, "If only you could let your real self appear, and drop this tiresome posturing and fencing, you would be as delightful as you are to me when I am alone with you; but this hectic tittering and feverish jocosity is not only not your real self, but it gives others an impression of a totally unreal and not very agreeable person." But, alas, this is just the sort of thing one cannot say to a friend!

As one goes on in life, this terrible and disconcerting shyness of youth disappears. We begin to realise, with a wholesome loss of vanity and conceit, how very little people care or even notice how we are dressed, how we look, what we say. We learn that other people are as much preoccupied with their thoughts and fancies and reflections as we are with our own. We realise that if we are anxious to produce an agreeable impression, we do so far more by being interested and sympathetic, than by attempting a brilliance which we cannot command. We perceive that other people are not particularly interested in our crude views, nor very grateful for the expression of them. We acquire the power of combination and co-operation, in losing the desire for splendour and domination. We see that people value ease and security, more than they admire originality and fantastic contradiction. And so we come to the blessed time when, instead of reflecting after a social occasion whether we did ourselves justice, we begin to consider rather the impression we have formed of