In the presence of that episode I felt like one in a foreign country who is ignorant of the language, while Brown was the concierge who understands many languages. He knew the truth and so had freedom. I have often wondered whether men do not sometimes get drunk to win a respite from the thraldom and boredom of their ignorance of the truth. It must be a very trying experience not to understand the language that is spoken all about one. I have something of that feeling when I go into a drug-store and find myself in complete ignorance of the contents of the bottles because I cannot read the labels. I have no freedom because I do not know the truth. The dapper clerk who takes down one bottle after another with refreshing freedom relegates me to the kindergarten, and I certainly feel and act the part.

I had this same feeling, too, when I was making ready to sow my little field with alfalfa. I wanted to have alfalfa growing in the field next to the road for my own pleasure and for the pleasure of the pa.s.sers-by. A field of alfalfa is an ornament to any landscape, and I like to have my landscapes ornamental, even if I must pay for it in terms of manual toil. I had never even seen alfalfa seed and did not in the least know how to proceed in preparing the soil. If I ever expected to have any freedom I must first learn the truth, and a certain modic.u.m of freedom necessarily precedes the joy of alfalfa.

Thus it came to pa.s.s that I set about learning the truth. I had to learn about the nature of the soil, about drainage, about the right kinds of fertilizer, and all that, before I could even hitch the team to a plough. Some of this truth I gleaned from books and magazines, but more of it I obtained from my neighbor John, who lives about two hundred yards up the pike from my little place. John is a veritable encyclopedia of truth when it comes to the subject of alfalfa. There I would sit at the feet of this alfalfa Gamaliel. Be it said in favor of my reactions that I learned the trick of alfalfa and now have a field that is a delight to the eye. And I now feel qualified to give lessons in alfalfa culture to all and sundry, so great is my sense of freedom.

I came upon a forlorn-looking woman once in a large railway-station who was in great distress. She wanted to get a train, but did not know through which gate to go nor where to obtain the necessary information. She was overburdened with luggage and a little girl was tugging at her dress and crying pitifully. That woman was as really in bondage as if she had been in prison looking out through the barred windows. When she had finally been piloted to the train the joy of freedom manifested itself in every lineament of her face. She had come to know the truth, and the truth had set her free.

I know how she felt, for one night I worked for more than two hours on what, to me, was a difficult problem, and when at last I had it solved the manifestations of joy caused consternation to the family and damage to the furniture. I never was in jail for any length of time, but I think I know, from my experience with that problem, just how a prisoner feels when he is set free. The big out-of-doors must seem inexpressibly good to him. My neighbor John taught me how to spray my trees, and now, when I walk through my orchard and see the smooth trunks and pick the beautiful, smooth, perfect apples, I feel that sense of freedom that can come only through a knowledge of the truth.

I haven't looked up the etymology of _grippe_, but the word itself seems to tell its own story. It seems to mean restriction, subjection, slavery. It certainly spells lack of freedom. I have seen many boys and girls who seemed afflicted with arithmetical, grammatical, and geographical grippe, and I have sought to free them from its tyranny and lead them forth into the sunlight and pure air of freedom. If I only knew just how to do this effectively I think I'd be quite reconciled to the work of a schoolmaster.

CHAPTER XII

THINGS

I keep resolving and resolving to reform and lead the simple life, but something always happens that prevents the execution of my plans.

When I am grubbing out willows along the ravine, the grubbing-hoe, a lunch-basket well filled, and a jug of water from the deep well up there under the trees seem to be the sum total of the necessary appliances for a life of usefulness and contentment. There is a friendly maple-tree near the scene of the grubbing activities, and an hour at noon beneath that tree with free access to the basket and the jug seems to meet the utmost demands of life. The gra.s.s is luxuriant, the shade is all-embracing, and the willows can wait. So, what additions can possibly be needed? I lie there in the shade, my hunger and thirst abundantly satisfied, and contemplate the results of my forenoon's toil with the very acme of satisfaction. There is now a large, clear s.p.a.ce where this morning there was a jungle of willows. The willows have been grubbed out _imis sedibus_, as our friend Virgil would say it, and not merely chopped off; and the thoroughness of the work gives emphasis to the satisfaction.

The overalls, the heavy shoes, and the sunshade hat all belong in the picture. But the entire wardrobe costs less than the hat I wear on Sunday. Then the comfort of these inexpensive habiliments! I need not be fastidious in such a garb, but can loll on the gra.s.s without compunction. When I get mud upon my big shoes I simply sc.r.a.pe it off with a chip, and that's all there is to it. The dirt on my overalls is honest dirt, and honestly come by, and so needs no apology. I can talk to my neighbor John of the big things of life and feel no shame because of overalls.

Then, in the evening, when resting from my toil, I sit out under the leafy canopy and revel in the sounds that can be heard only in the country--the croaking of the frogs, the soft twittering of the birds somewhere near, yet out of sight, the cosey crooning of the chickens as they settle upon their perches for the night, and the lonely hooting of the owl somewhere in the big tree down in the pasture. I need not move from my seat nor barter my money for a concert in some majestic hall ablaze with lights when such music as this may be had for the listening. Under the magic of such music the body relaxes and the soul expands. The soft breezes caress the brow, and the moon makes shimmering patterns on the gra.s.s.

But when I return to the town to resume my school-mastering, then the strain begins, and then the reign of complexities is renewed. When I am fully garbed in my town clothing I find myself the possessor of nineteen pockets. What they are all for is more than I can make out.

If I had them all in use I'd have to have a detective along with me to help me find things. Out there on the farm two pockets quite suffice, but in the town I must have seventeen more. The difference between town and country seems to be about the difference between grubbing willows and schoolmastering. Among the willows I find two pockets are all I require; but among the children I must needs have nineteen, whether I have anything in them or not.

One of these seems to be designed for a college degree; another is an efficiency pocket; another a discipline pocket; another a pocket for methods; another for professional spirit; another for loyalty to all the folks who are in need of loyalty, and so on. I really do not know all the labels. When I was examined for a license to teach they counted my pockets, and, finding I had the requisite nineteen, they bestowed upon me the coveted doc.u.ment with something approaching _eclat_. In my teaching I become so bewildered ransacking these pockets, trying to find something that will bear some resemblance to the label, that I come near forgetting the boys and girls. But they are very nice and polite about it, and seem to feel sorry that I must look after all my pockets when I'd so much rather be teaching.

Out in the willow thicket I can go right on with my work without so much care or perplexity. Why, I don't need to do any talking out there, and so have time to do some thinking. But here I do so much talking that neither I nor my pupils have any chance for thinking. I know it is not the right way, but, somehow, I keep on doing it. I think it must be a bad habit, but I don't do it when I am grubbing willows. I seem to get to the bottom of things out there without talking, and I can't make out why I don't do the same here in the school. Out there I do things; in here I say things. I do wonder if there is any forgiveness for a schoolmaster who uses so many words and gets such meagre results.

And then the words I use here are such ponderous things. They are not the sort of human, flesh-and-blood words that I use when talking to neighbor John as we sit on top of the rail fence. These all seem so like words in a book, as if I had rehea.r.s.ed them in advance. It may be just the town atmosphere, but, whatever it is, I do wish I could talk to these children about decimals in the same sort of words that I use when I am talking with John. He seems to understand me, and I think they could.

Possibly it is just the tension of town life. I know that I seem to get keyed up as soon as I come into the town. There are so many things here, and many of them are so artificial that I seem unable to relax as I do out there where there are just frogs, and moon, and chickens, and cows. When I am here I seem to have a sort of craze for things. The shop-windows are full of things, and I seem to want all of them. I know I have no use for them, and yet I get them. My neighbor Brown bought a percolator, and within a week I had one. I had gone on for years without a percolator, not even knowing about such a thing, but no sooner had Brown bought one than every sound I heard seemed to be inquiring: "What is home without a percolator?"

So I go on acc.u.mulating things, and my den is a veritable medley of things. They don't make me any happier, and they are a great bother.

There are fifty-seven things right here in my den, and I don't need more than six or seven of them. There are twenty-two pictures, large and small, in this room, but I couldn't have named five of them had I not just counted them. Why I have them is beyond my comprehension.

I inveigh against the mania of people for drugs and narcotics, but my mania for things only differs in kind from theirs. I have a little book called "Things of the Mind," and I like to read it. Now, if my mind only had as many things in it as my den, I'd be a far more agreeable a.s.sociate for Brown and my neighbor John. Or, if I were as careful about getting things for my mind as I am in acc.u.mulating useless bric-a-brac, it would be far more to my credit.

If the germs that are lurking in and about these fifty-seven things should suddenly become as large as spiders, I'd certainly be the unhappy possessor of a flourishing menagerie, and I think my progress toward the simple life would be very promptly hastened.

CHAPTER XIII

TARGETS

In my work as a schoolmaster I find it well to keep my mind open and not get to thinking that my way is the only way, or even the best way. I think I learn more from my boys and girls than they learn from me, and so long as I can keep an open mind I am certain to get some valuable lessons from them. I got to telling the college chap about a hen that taught me a good lesson, and the first thing I knew I was going to school to this college youth, and he was enlightening me on the subject of animal psychology, and especially upon the trial-and-error theory. That set me wondering how many trials and errors that hen made before she finally succeeded in surmounting that fence. At any rate, the hen taught me another lesson besides the lesson of perseverance.

I have a high wire fence enclosing the chicken-yard, and in order to make steady the posts to which the gate is attached, I joined them at the top by nailing a board across. The hen that taught me the lesson must be both ambitious and athletic, for time after time have I found her outside the chicken-yard. I searched diligently for the place of exit, but could not find it. So, in desperation, I determined one morning to discover how that hen gained her freedom if it took all day. So I found a comfortable seat and waited. In an hour or so the hen came out into the open and took a survey of the situation. Then, presently, with skill born of experience, she sidled this way and that, advanced a little and then retreated until she found the exact location she sought, poised herself for a moment, and went sailing right over the board that connected the posts. Having made this discovery, I removed the board and used wire instead, and thus reduced the hen to the plane of obedience.

Just as soon as the hen lacked something to aim at, she could not get over the wire barrier, and she taught me the importance of giving my pupils something to aim at. I like my boys and girls, and believe they are just as smart as any hen that ever was, and that, if I'll only supply things for them to aim at, they will go high and far.

Every time I see that hen I am the subject of diverse emotions. I feel half angry at myself for being so dull that a mere hen can teach me, and then I feel glad that she taught me such a useful lesson.

Before learning this lesson I seemed to expect my pupils to take all their school work on faith, to do it because I told them it would be good for them. But I now see there is a better way. In my boyhood days we always went to the county fair, and that was one of the real events of the year. On the morning of that day there was no occasion for any one to call me a second time. I was out of bed in a trice, at the first call, and soon had my ch.o.r.es done ready for the start.

I had money in my pocket, too, for visions of pink lemonade, peanuts, ice-cream, candy, and colored balloons had lured me on from achievement to achievement through the preceding weeks, and thrift had claimed me for its own. So I had money because, all the while, I had been aiming at the county fair.

We used to lay out corn ground with a single-shovel plough, and took great pride in marking out a straight furrow across the field. There was one man in the neighborhood who was the champion in this art, and I wondered how he could do it. So I set about watching him to try to learn his art. At either end of the field he had a stake several feet high, bedecked at the top with a white rag. This he planted at the proper distance from the preceding furrow and, in going across the field, kept his gaze fixed upon the white rag that topped the stake. With a firm grip upon the plough, and his eyes riveted upon the white signal, he moved across the field in a perfectly straight line. I had thought it the right way to keep my eyes fixed upon the plough until his practice showed me that I had pursued the wrong course. My furrows were crooked and zigzag, while his were straight.

I now see that his skill came from his having something to aim at.

I am trying to profit by the example of that farmer in my teaching.

I'm all the while in quest of stakes and white rags to place at the other side of the field to direct the progress of the lads and la.s.ses in a straight course, and raise their eyes away from the plough that they happen to be using. I want to keep them thinking of things that are bigger and further along than grades. The grades will come as a matter of course, if they can keep their eyes on the object across the field. I want them to be too big to work for mere grades. We never give prizes in our school, especially money prizes. It would seem rather a cheap enterprise to my fine boys and girls to get a piece of money for committing to memory the "Gettysburg Speech." We respect ourselves and Lincoln too much for that. It would grieve me to know that one of my girls could be hired to read a book for an hour in the evening to a sick neighbor. I want her to have her pay in a better and more enduring medium than that. I'd hope she would aim at something higher than that.

If I can arrange the white rag, I know the pupils will do the work.

There was Jim, for example, who said to his father that he just couldn't do his arithmetic, and wished he'd never have to go to school another day. When his father told me about it I began at once to hunt for a white rag. And I found it, too. We can generally find what we are looking for, if we look in dead earnest. Well, the next morning there was Jim in the arithmetic cla.s.s along with Tom and Charley. I explained the absence of Harry by telling them about his falling on the ice the night before and breaking his right arm. I told them how he could get on well enough with his other studies, but would have trouble with his arithmetic because he couldn't use his arm. Now, Tom and Charley are quick in arithmetic, and I asked Tom to go over to Harry's after school and help with the arithmetic, and Charley to go over the next day, and Jim the third day. Now, anybody can see that white rag fluttering at the top of the stake across the field two days ahead. So, my work was done, and I went on with my daily duties. Tom reported the next day, and his report made our mouths water as he told of the good things that Harry's mother had set out for them to eat. The report of Charley the next day was equally alluring. Then Jim reported, and on his day that good mother had evidently reached the climax in culinary affairs. Jim's eyes and face shone as if he had been communing with the supernals.

That was the last I ever heard of Jim's trouble with arithmetic. His father was eager to know how the change had been brought about, and I explained on the score of the angel-food cake and ice-cream he had had over at Harry's, with no slight mention of my glorious white rag.

The books, I believe, call this social co-operation, or something like that, but I care little what they call it so long as Jim's all right. And he is all right. Why, there isn't money enough in the bank to have brought that look to Jim's face when he reported that morning, and any offer to pay him for his help to Harry, either in money or school credits, would have seemed an insult. My neighbor John tells me many things about sheep and the way to drive them. He says when he is driving twenty sheep along the road he doesn't bother about the two who frisk back to the rear of the flock so long as he keeps the other eighteen going along. He says those two will join the others, all in good time. That helped me with those three boys.

I knew that Tom and Charley would go along all right, so asked them to go over to Harry's before I mentioned the matter to Jim. When I did ask him he came leaping and frisking into the flock as if he were afraid we might overlook him. What a beautiful straight furrow he ploughed, too. His arithmetic work now must make the angels smile.

I shall certainly mention sheep, the hen, and the white rag in my book on farm pedagogy.

CHAPTER XIV

SINNERS

I take unction to myself, sometimes, in the reflection that I have a soul to save, and in certain moments of uplift it seems to me to be worth saving. Some folks probably call me a sinner, if not a dreadful sinner, and I admit the fact without controversy. I do not have at hand a list of the cardinal sins, but I suspect I might prove an alibi as to some of them. I don't get drunk; I don't swear; I go to church; and I contribute, mildly, to charity. But, for all that, I'm free to confess myself a sinner. Yet, I still don't know what sin is, or what is the way of salvation either for myself or for my pupils. I grope around all the while trying to find this way. At times, I think they may find salvation while they are finding the value of _x_ in an algebraic equation, and possibly this is true. I cannot tell. If they fail to find the value of _x_, I fall to wondering whether they have sinned or the teacher that they cannot find _x_.

I have attended revivals in my time, and have had good from them. In their pure and rarefied atmosphere I find myself in a state of exaltation. But I find myself in need of a continuous revival to keep me at my best. So, in my school work, I feel that I must be a revivalist or my pupils will sag back, just as I do. I find that the revival of yesterday will not suffice for to-day. Like the folks of old, I must gather a fresh supply of manna each day. Stale manna is not wholesome. I suspect that one of my many sins is my laziness in the matter of manna. I found the value of _x_ in the problem yesterday, and so am inclined to rest to-day and celebrate the victory. If I had to cla.s.sify myself, I'd say that I am an intermittent. I eat manna one day, and then want to fast for a day or so. I suspect that's what folks mean by a besetting sin.

During my fasting I find myself talking almost fluently about my skill and industry as a gatherer of manna, I suspect I am trying to make myself believe that I'm working in the manna field to-day, by keeping my mind on my achievement yesterday. That's another sin to my discredit, and another occasion for a revival. When I am fasting I do the most talking about how busy I am. If I were harvesting manna I'd not have time for so much talk. I should not need to tell how busy I am, for folks could see for themselves. I have tried to a.n.a.lyze this talk of mine about being so busy just to see whether I am trying to deceive myself or my neighbors. I fell to talking about this the other day to my neighbor John, and detected a faint smile on his face which I interpreted to be a query as to what I have to show for all my supposed industry. Well, I changed the subject. That smile on John's face made me think of revivals.

I read Henderson's novel, "John Percyfield," and enjoyed it so much that when I came upon his other book, "Education and the Larger Life," I bought and read it. But it has given me much discomfort.

In that book he says that it is immoral for any one to do less than his best. I can scarcely think of that statement without feeling that I ought to be sent to jail. I'm actually burdened with immorality, and find myself all the while between the "devil and the deep sea," the "devil" of work, and the "deep sea" of immorality. I suppose that's why I talk so much about being busy, trying to free myself from the charge of immorality. I think it was Virgil who said _Facilis descensus Averno_, and I suppose Mr. Henderson, in his statement, is trying to save me from the inconveniences of this trip.

I suppose I ought to be grateful to him for the hint, but I just can't get any great comfort in such a close situation.

I know I must work or go hungry, and I can stand a certain amount of fasting, but to be stamped as immoral because I am fasting rather hurts my pride. I'd much rather have my going hungry accounted a virtue, and receive praise and bouquets. When I am in a lounging mood it isn't any fun to have some Henderson come along and tell me that I am in need of a revival. A copy of "Baedeker" in hand, I have gone through a gallery of statues but did not find a sinner in the entire company. The originals may have been sinners, but not these marble statues. That is some comfort. To be a sinner one must be animate at the very least. I'd rather be a sinner, even, than a mummy or a statue. St. Paul wrote to Timothy: "I have fought a good fight, I have finished my course, I have kept the faith." There was nothing of the mummy or the statue in him. He was just a straight-away sinful man, and a glorious sinner he was.

I like to think of t.i.tian and Michael Angelo. When their work was done and they stood upon the summit of their achievements they were up so high that all they had to do was to step right into heaven, without any long journey. Tennyson did the same. In his poem, "Crossing the Bar," he filled all the s.p.a.ce, and so he had to cross over into heaven to get more room. And Riley's "Old Aunt Mary" was another one. She had been working out her salvation making jelly, and jam, and marmalade, and just beaming goodness upon those boys so that they had no more doubts about goodness than they had of the peach preserves they were eating. Why, there just had to be a heaven for old Aunt Mary. She gathered manna every day, and had some for the boys, too, but never said a word about being busy.

When I was reading the _Georgics_ with my boys, we came upon the word _bufo_ (toad), and I told them with much gusto that that was the only place in the language where the word occurs. I had come upon this statement in a book that they did not have. Their looks spoke their admiration for the schoolmaster who could speak with authority.

After they had gone their ways, two to Porto Rico, one to Chili, another to Brazil, and others elsewhere, I came upon the word _bufo_ again in Ovid. I am still wondering what a schoolmaster ought to do in a case like that. Even if I had written to all those fellows acknowledging my error, it would have been too late, for they would, long before, have circulated the report all over South America and the United States that there is but one toad in the Latin language.

If I hadn't believed everything I see in print, hadn't been so c.o.c.k-sure, and hadn't been so ready to parade borrowed plumage as my own, all this linguistic coil would have been averted. I suppose Mr.

Henderson would send me to jail again for this. I certainly didn't do my best, and therefore I am immoral, and therefore a sinner; _quad erat demonstrandum_.

So, I suppose, if I'm to save my soul, I must gather manna every day, and if I find the value of _x_ to-day, I must find the value of a bigger _x_ to-morrow. Then, too, I suppose I'll have to choose between Mrs. Wiggs and Emerson, between the Katzenjammers and Shakespeare, and between ragtime and grand opera. I am very certain growing corn gives forth a sound only I can't hear it. If my hearing were only acute enough I'd hear it and rejoice in it. It is very trying to miss the sound when I am so certain that it is there. The birds in my trees understand one another, and yet I can't understand what they are saying in the least. This simply proves my own limitations. If I could but know their language, and all the languages of the cows, the sheep, the horses, and the chickens, what a good time I could have with them. If my powers of sight and hearing were increased only tenfold, I'd surely find a different world about me. Here, again, I can't find the value of _x_, try as I will.