Pictures such as are found in some editions of Pilgrim's Progress, Dante's Inferno, etc., often cause terrifying dreams; they may, also, induce fears when the child is awake. For an instructive essay in this connection the reader is referred to Charles Lamb's An Essay on Witches and other Night Fears.1

A word about the influence of motion pictures as a cause of night terrors is justified. Many of the pictures displayed are not only questionable for adults but particularly harmful for children, morally and otherwise. Fortunately, most theatres do not allow children to attend unless accompanied by an adult, but even so the parent should first study the nature of the pictures to which he takes his child. Of course, one should choose such pictures as are interesting and instructive. One may think that the child does not understand "problem" pictures, yet the child is almost sure to ponder about them, and often to arrive at a false conclusion concerning them. Many cities have now special, selected performances for children: this movement deserves encouragement.

In an effort to correct children many do more harm than good. Instead of pointing out truthfully and in a manner so that the child can understand why a certain act must not be done, the grave consequence of doing something forbidden is dwelt upon. The child is told probably that it will be taken away by ghosts, or kidnappers, or what not. If the child has offended morally he is often told that the devil will take him, that he will be given to tramps, that his hands or other parts of his body will be cut off, etc. Often these threats instigate dreams in which the promised punishment seems at hand. Doubtlessly many children suffer only momentary fear from threatened punishment, but others take the threats to heart more than they seem to, and are caused much suffering by them. Surely kindness is a better medicine than fear; and if parents could realize just how many adult phobias and other mental tortures originate from apparently insignificant childhood impressions, they would not be so indifferent or so careless as to what they say or do to their young charges.

1 Essays of Elia.

It is proper to bring up children to know God, but it is better by far to teach love of Him than fear of Him. Many overzealous teachers, victims themselves of a scrupulous nature and a highly developed imagination, seem to delight in picturing the tortures of Hell, the nature of devils, etc. Acts that are really trivial are magnified, made heinous. The child is forever told just what it may and may not do; it is never permitted to decide for itself; it is given the teacher's conscience, and so develops into an adult who lacks judgment, decision, and who, in addition to other unfortunate peculiarities, is a host of fears.

A child naturally has primitive instincts and is bent upon obtaining pleasure. In early life there is an amor-ality, an inability to separate right and wrong. Instruction is, therefore, necessary. However, children have a better comprehension than we credit them with; consequently, the instructor should give a good reason why one act should replace the other. The superiority of right may be explained on a strictly religious basis, but it is quite advisable to point out the rewards of right in this world also; at any rate, the best results are not apt to follow if one tries to force the child to practise virtue solely through fear. To my mind, some of the efforts of the clergy do not succeed as well as they might, especially in adults, because the instructions or sermons are too lofty, too idealistic and make their appeal chiefly to the highly religious; the speaker soars to a far away world, clothed in mystery, and rarely deals with the world which we see about us. Should it be explained to the youth, for example, that a life free from undesirable indulgences, a life in accord with the laws of God and those of man, will tend to make him an upright, honest citizen, insure his success and his happiness, guard him from loathsome diseases that cause much mental and physical torture, etc., he will have some present reason for heeding his instructor. In childhood the instructor may proceed in a somewhat similar manner; namely, let the instruction show present and future rewards. It is important that the instructor does not draw upon his or her imagination, nor impart as absolute facts things which the majority, including theologians, do not regard as final truths. One may not mean to lie nor to deceive, yet should one do so, and should the child discover the falsity in later life he is tempted to doubt many other things told him by the teacher. Confidence once lost is not soon restored; when a child loses confidence in a person, parent or not, distrust and lessened affection reign instead.

There are, of course, some children who take advantage of kindness, and whose steps cannot be guided by it. Should it become a matter of decision between the rod and direful threats in an effort to correct the child, the former is probably to be preferred. One should be cautious in using the rod, however. Sometimes those who believe in its effectiveness are so brutal as to make the child hate the chastiser, who is usually the parent. Since the parent represents authority to the child, a hate for all constituted authority may arise, which hate, in adult life, may be manifested by anarchistic and similar tendencies. It is also wise to be very careful about shutting children in dark rooms, dark cellars, or other lonely places. The fear that may be inspired in this way often lasts a lifetime; in adult life it may be betrayed by a fear of darkness, of closed places, of subways, etc. And, as is usually the case, the adult will have no idea that his phobia originated from a childhood impression.

There are certain fears which are more or less natural, instinctive, which are for the purpose of self-preservation. They serve their intended purpose only when they are not carried to excess. Moderate fear quickens thought and action, renders one alert, on guard, tones the musculature for flight or defence. If a fear is excessive it paralyses thought, action, will; it roots one to the ground, so to speak, blinds by over-dilating the pupils, and in other ways incapacitates. Natural fears, the causes of which are generally known to consciousness, and which are common to the race, are, then, protective. If they cause undue fear reactions, if they handicap rather than aid, they are pathological or morbid. Fears, the causes of which are hidden, unconscious, and which are not common to the race, are also morbid. Among the latter fears are the fear of being left alone, the fear that high things will fall, the fear of individuals or crowds, the fear of closed places, etc.