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desirable to give them a happy lead。 Often at the funniest point you will
see some small listener in an agony of endeavor to cloak the mirth which
hepoor mite fears to be indecorous。 Let him see that it is 〃the thing〃 to
laugh； and that everybody is going to。
Having so stimulated the appreciation of the humorous climax； it is
important to give your hearers time for the full savor of the jest to
permeate their consciousness。 It is really robbing an audience of its rights；
to pass so quickly from one point to another that the mind must lose a new
one if it lingers to take in the old。 Every vital point in a tale must be given
a certain amount of time： by an anticipatory pause； by some form of vocal
or repetitive emphasis； and by actual time。 But even more than other tales
does the funny story demand this。 It cannot be funny without it。
Every one who is familiar with the theatre must have noticed how
careful all comedians are to give this pause for appreciation and laughter。
Often the opportunity is crudely given； or too liberally offered； and that
offends。 But in a reasonable degree the practice is undoubtedly necessary
to any form of humorous expression。
A remarkably good example of the type of humorous story to which
these principles of method apply； is the story of 〃Epaminondas。〃 It will be
plain to any reader that all the several funny crises are of the perfectly
unmistakable sort children like； and that； moreover； these funny spots are
not only easy to see； they are easy to foresee。 The teller can hardly help
sharing the joke in advance； and the tale is an excellent one with which to
practice for power in the points mentioned。
Epaminondas is a valuable little rascal from other points of view； and I
mean to return to him； to point a moral。 But just here I want space for a
word or two about the matter of variety of subject and style in school
stories。
There are two wholly different kinds of story which are equally
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necessary for children； I believe； and which ought to be given in about the
proportion of one to three； in favor of the second kind； I make the ratio
uneven because the first kind is more dominating in its effect。
The first kind is represented by such stories as the 〃Pig Brother；〃
which has now grown so familiar to teachers that it will serve for
illustration without repetition here。 It is the type of story which
specifically teaches a certain ethical or conduct lesson； in the form of a
fable or an allegory；it passes on to the child the conclusions as to
conduct and character； to which the race has； in general； attained through
centuries of experience and moralizing。 The story becomes a part of the
outfit of received ideas on manners and morals which is an inescapable
and necessary possession of the heir of civilization。
Children do not object to these stories in the least； if the stories are
good ones。 They accept them with the relish which nature seems to
maintain for all truly nourishing material。 And the little tales are one of the
media through which we elders may transmit some very slight share of the
benefit received by us； in turn； from actual or transmitted experience。
The second kind has no preconceived moral to offer； makes no attempt
to affect judgment or to pass on a standard。 It simply presents a picture of
life； usually in fable or poetic image； and says to the hearer； 〃These things
are。〃 The hearer； then； consciously or otherwise； passes judgment on the
facts。 His mind says； 〃These things are good；〃 or； 〃This was good； and that；
bad；〃 or； 〃This thing is desirable；〃 or the contrary。
The story of 〃The Little Jackal and the Alligator〃 is a good illustration
of this type。 It is a character…story。 In the naive form of a folk tale； it
doubtless embodies the observations of a seeing eye； in a country and time
when the little jackal and the great alligator were even more vivid images
of certain human characters than they now are。 Again and again； surely；
the author or authors of the tales must have seen the weak； small； clever
being triumph over the bulky； well…accoutred； stupid adversary。 Again and
again they had laughed at the discomfiture of the latter； perhaps rejoicing
in it the more because it removed fear from their own houses。 And
probably never had they concerned themselves particularly with the basic
ethics of the struggle。 It was simply one of the things they saw。 It was life。
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So they made a picture of it。
The folk tale so made； and of such character； comes to the child
somewhat as an unprejudiced newspaper account of to… day's happenings
comes to us。 It pleads no cause； except through its contents； it exercises no
intentioned influence on our moral judgment； it is there； as life is there； to
be seen and judged。 And only through such seeing and judging can the
individual perception attain to anything of power or originality。 Just as a
certain amount of received ideas is necessary to sane development； so is a
definite opportunity for first…hand judgments essential to power。
In this epoch of well…trained minds we run some risk of an inundation
of accepted ethics。 The mind which can make independent judgments； can
look at new facts with fresh vision； and reach conclusions with simplicity；
is the perennial power in the world。 And this is the mind we are not
noticeably successful in developing； in our system of schooling。 Let us at
least have its needs before our consciousness； in our attempts to
supplement the regular studies of school by such side…activities as story…
telling。 Let us give the children a fair proportion of stories which stimulate
independent moral and practical decisions。
And now for a brief return to our little black friend。 〃Epaminondas〃
belongs to a very large； very ancient type of funny story： the tale in which
the jest depends wholly on an abnormal degree of stupidity on the part of
the hero。 Every race which produces stories seems to have found this
theme a natural outlet for its childlike laughter。 The stupidity of Lazy Jack；
of Big Claus； of the Good Man； of Clever Alice； all have their counterparts
in the folly of the small Epaminondas。
Evidently； such stories have served a purpose in the education of the
race。 While the exaggeration of familiar attributes easily awakens mirth in
a simple mind； it does more： it teaches practical lessons of wisdom and
discretion。 And possibly the lesson was the original cause of the story。
Not long ago； I happened upon an instance of the teaching power of
these nonsense tales； so amusing and convincing that I cannot forbear to
share it。 A primary teacher who heard me tell 〃Epaminondas〃 one evening；
told it to her pupils the next morning； with great effect。 A young teacher
who was observing in the room at the time told me what befell。 She said
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the children laughed very heartily over the story； and evidently liked it
much。 About an hour later； one of them was sent to the board to do a little
problem。 It happened that the child made an excessively foolish mistake；
and did not notice it。 As he glanced at the teacher for the familiar smile of
encouragement； she simply raised her hands； and ejaculated 〃‘For the
law's sake！'〃
It was sufficient。 The child took the cue instantly。 He looked hastily at
his work； broke into an irrepressible giggle； rubbed the figures out；
without a word； and began again。 And the whole class entered into the
joke with the gusto of fellow…fools； for once wise。
It is safe to assume that the child in question will make fewer needless
mistakes for a long time because of the wholesome reminder of his
likeness with one who 〃ain't got the sense he was born with。〃 And what
occurred so visibly