Read Ebook: The Science of Human Nature: A Psychology for Beginners by Pyle William Henry

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"'Isn't this lovely?' said a raindrop near me, 'let us go and look at all the flowers.' Then a crowd of raindrops that had gathered said, 'Let us spread out more and more and give them all a drink,' and we went among the flowers on the slope and in the valleys. As we watered them they smiled back at us till their smiles almost seemed brighter than the sunlight. When evening came we went down the little brooks over the waterfalls and hopped and danced in the eddy while we told one another about the things we had seen. There were raindrops from the glaciers and from the hot springs, from the lava fields and from the green grassy slopes, and from the lofty mountain peaks, where all the land could be seen. Then we went on together singing over the level plains and into the ocean."

For awhile neither one said anything. Then comrade spoke, "Yes, when I go back I'll get the others to go with me and we'll spread out more--and now I am going back. See the grain down there, how dry it is. Now I'm going to get the other raindrops to spread out over the plains and give all the plants a drink and in that way help everyone else."

"But see the flowers there on the slope on the east side," said friend. "They'll fade if I don't go down again to help them."

"We'll meet again," said both, as they dashed off to help the flowers and the grain.

The story ends. A pause ensues and Herdis, the old, old lady in the play says, "Yes, we are all raindrops."

It is a beautiful thought and exceptionally well worked out in the play. The raindrops are brothers. One's name is Sveinn. He lives in Iceland. The other is Snorri. His home is America. Snorri crosses the ocean to tell Sveinn about America. Upon his arrival he meets a girl named Asta and falls in love with her, little thinking that she is the betrothed of his brother Sveinn. Asta is a beautiful girl. She has large blue eyes and light hair which she wears in a long braid over her left shoulder. In act three, when speaking to Asta, Snorri says, "Sometimes I think I am the raindrop that fell on the other side of the ridge, and that my place may be there; but then I think of the many things I have learned to love here--the beautiful scenery, the midnight sun, the simple and unaffected manners of the people, their hospitality, and probably more than anything else some of the people I have come to know. A few of these especially I have learned to love."

It does not dawn upon Snorri that Asta has given her hand to his brother Sveinn until the fourth and last act of the play. The scene is a most impressive one. It was something the authors had painted themselves. At the right stands the quaint little sky-blue cottage, with its long corrugated tin roof. To the left, the stony cliffs rise. In the distance the winding road, the tumbling waterfall, and snow-capped mountain can be seen. Near the doorway of the cottage there is a large rock on which Asta often sits in the full red glow of the midnight sun.

As the curtain goes up Snorri enters, looks at his watch, and utters these words, "They are all asleep, but I must see her to-night." He gently goes to the door, quietly raps, turns and looks at the scenery, and says: "How beautiful are these northern lights! I've seen them before stretching like a shimmering curtain across the northern horizon, with tongues of flame occasionally leaping across the heavens; but here they are above me, and all around me, till they light up the scene so that I can see even in the distance the rugged and snow-capped hills miles away. How truly the Icelandic nation resembles the country--like the old volcanoes which, while covered with a sheet of ice and snow, still have burning underneath, the eternal fires."

Asta then appears in the doorway and exclaims, "Snorri." After an exchange of greetings they sit down and talk. Snorri tells Asta of his love and finally asks her to become his wife. Asta is silent. She turns and looks at the northern lights, then bows her head and with her hands carelessly thrown over her knees she tells him that it cannot be--that it is Sveinn.

Snorri arises, moves away, covers his face with his hands and exclaims, "Oh, God! I never thought of that. What a blind fool I have been!" As Asta starts to comfort him Sveinn appears in the doorway, sees them and starts to turn away, but in so doing makes a little noise. Snorri startled, quickly looks around and says, "Sveinn, come here. I have been blind; will you forgive me?" Then he takes Asta's hand and places it in Sveinn's, bids them good-by and starts to leave.

Sveinn says, "Snorri! Where are you going? You are not leaving us at this time of night, and in sorrow?"

Snorri, returning, looks at the quaint little cottage, the waterfall, and then at Asta and Sveinn, pauses a moment, and says, "Perhaps we shall meet again--like the raindrops." The curtain falls and the play ends.

Neither of these young men who wrote the play ever had any ambition to become a playwright, a scene painter, or an actor. To-day, one is a successful country-life worker in the great northwest. The other is interested in harnessing the water power which is so abundant in his native land.

When the play was presented, the audience sat spellbound, evidently realizing that two country lads had found hidden life forces in themselves which they never knew they possessed. All they needed, like thousands of others who live in the country and even in the city, was just a chance to express themselves.

Authors of play--M. Thorfinnson and E. Briem.

COUNTRY FOLKS

There are literally millions of people in country communities to-day whose abilities along various lines have been hidden, simply because they have never had an opportunity to give expression to their talents. In many respects this lack of self-expression has been due to the social conditions existing in the country, the narrow-minded attitude of society toward those who till the soil, and the absence of those forces which seek to arouse the creative instincts and stimulate that imagination and initiative in country people which mean leadership.

Social stagnancy is a characteristic trait of the small town and the country. Community spirit is often at a low ebb. Because of the stupid monotony of the village and country existence, the tendency of the people young and old is to move to larger centers of population. Young people leave the small town and the country because of its deadly dullness. They want Life. The emptiness of rural environment does not appeal to them. The attitude of mind of the country youth is best expressed by Gray in his "Elegy Written in a Country Church-yard" which runs as follows:

"Full many a gem of purest ray serene The dark unfathomed caves of ocean bear; Full many a flower is born to blush unseen, And waste its sweetness on the desert air."

Many young people find the town and country dead simply because they crave fellowship and social enjoyment. When an afternoon local train passes through a certain section of any state, people gather at every station, some to meet their friends, others to bid their friends farewell, and dozens to see some form of life. With many it is the only excitement that enters their lives, except on extraordinary occasions. After the harvest many a country lad goes to the city to enjoy a feast of entertainment, in order to satisfy his social hunger.

A few years ago the national Department of Agriculture sent out hundreds of letters to country women, asking them what would make life in the country districts more attractive. Hundreds of the replies which were received from practically every section of America told the story of social starvation and the needs of country communities. One woman from Kansas in her reply wrote:

"We hope you can help us to consolidate schools and plan them under a commission of experts in school efficiency and community education. Through this commission we could arrange clubs, social unions, and social, instructive, and educational entertainments. We ought not to be compelled to go to town for doubtful amusements, but, rousing the civic pride of the community, have the best at home."

Another one from Wyoming in her letter stated that she thought the country child had the same right to culture and refinement as the city child. A woman whose home was in Massachusetts gave the following suggestions in her reply:

"On the side of overcoming the emptiness of rural life; articles suggesting courses of reading both along the line of better farming and of subjects of public interest. Perhaps the wider use of the rural school or church for social centers, or for discussion by farmers, their wives, sons and daughters might be suggested."

A letter written from Florida contained the following:

"First, a community center where good lectures, good music, readings, and demonstrations might be enjoyed by all, a public library station. We feel if circulating libraries containing books that can be suggested on purity, hygiene, social service, and scientific instruction, that our women in the rural districts need to read for the protection of their children; also books on farming and poultry raising, botany, culture of flowers, and many other themes that will help them to discover the special charm and advantage of living in the pure air and being familiar with the beauties of nature and thereby make our people desire to stay on the farms."

A letter from Tennessee said: "Education is the first thing needed; education of every kind. Not simply agricultural education, although that has its place; not merely the primary training offered by the public schools in arithmetic, reading, grammar, etc. I mean the education that unfastens doors and opens up vistas; the education that includes travel, college, acquaintance with people of culture; the education that makes one forget the drudgery of to-day in the hope of to-morrow. Sarah Barnwell Elliott makes a character in one of her stories say that the difference between himself and the people of the university town is 'vittles and seein' fur.' The language of culture would probably translate that into 'environment and vision.' It is the 'seein' fur' that farm women need most, although lots of good might be done by working some on the 'vittles.' Fried pork and sirup and hot biscuit and coffee have had a lot to do with the 'vision' of many a farmer and farmer's wife. A good digestion has much to do with our outlook on life. Education is such an end in itself, if it were never of practical use. But one needs it all on the farm and a thousand times more. 'Knowledge is power,' as I learned years ago from my copy book. But even if it were not, it is a solace for pain and a panacea for loneliness. You may teach us farm women to kill flies, stop eating pork, and ventilate our homes; but if you will put in us the thirst for knowledge you will not need to do these things. We will do them ourselves."

A note from North Carolina read something like this:

"The country woman needs education, recreation, and a better social life. If broad-minded, sensible women could be appointed to make monthly lectures at every public schoolhouse throughout the country, telling them how and what to do, getting them together, and interesting them in good literature and showing them their advantages, giving good advice, something like a 'woman's department' in magazines, this would fill a great need in the life of country women. Increase our social life and you increase our pleasures, and an increase of pleasure means an increase of good work."

All these answers and many more show something of the social conditions in the country so far as women are concerned. In other words, older people desert the country because they want better living conditions and more social and educational advantages for themselves and their children. Moral degeneracy in the country, like the city, is usually due to lack of proper social recreation. When people have something healthful with which to occupy their minds, they scarcely ever think of wrong-doing. A noted student of social problems recently said that the barrenness of country life for the girl growing into womanhood, hungry for amusement, is one reason why so many girls in the country go to the city. Students of science attribute the cause of many of the cases of insanity among country people to loneliness and monotony. That something fundamental must be done along social lines in the country communities in order to help people find themselves, nobody will dispute. Already mechanical devices, transportation facilities, and methods of communication have done much to eliminate the drudgery, to do away with isolation, and to make country life more attractive.

An influence which has done a good deal to stifle expression in country people has been the narrow-minded attitude certain elements in society have taken toward those who till the soil. When these elements have wanted to belittle their city friends' intelligence or social standing, they have usually dubbed them "old farmers." Briefly stated, the quickest way to insult a man's thinking power or social position has been to give him the title "farmer." The world has not entirely gotten over the "Hey-Rube" idea about those who produce civilization's food supply. A certain stigma is still attached to the vocation. As a group, country people have in many places been socially ostracized for centuries. A social barrier still exists between the city-bred girl and the country-bred boy. As a result, all these things have had a tendency to destroy the country man's pride in his profession. This has weakened his morale and his one ambition has been to get out of something in which he cannot be on an equal with other people, and consequently he has retired. Goldsmith in "The Deserted Village" hit the nail on the head when he said:

"Ill fares the land, to hastening ills a prey, Where wealth accumulates, and men decay: Princes and lords may flourish, or may fade; A breath can make them, as a breath has made; But a bold peasantry, their country's pride, When once destroyed, can never be supplied."

To be an honest tiller of the soil, to be actively engaged in feeding humanity, should be one of the noblest callings known to mankind and carry with it a social prestige. The Chinese Emperor used to plow a furrow of land once a year to stamp his approval upon agriculture. The reason Washington, Lincoln, Justin Morrill, and Roosevelt became so keenly interested in country life was that they saw the significance of it and its importance to the world. George Washington was a farmer, a country gentleman. Mount Vernon is a country estate, a large farm. The father of our country believed that a great country people was the basic foundation of a great America. Thomas Jefferson once said, "The chosen people are those who till the soil." When you ridicule any people, they are not likely to express their talents and the finer instincts which lie hidden in them. A weak rural morale eventually means rural decay. The heart of rural America will never beat true until society looks upon agriculture as a life, as something to get into and not steer away from or get out of its environment.

Another factor which has retarded the expression of the hidden abilities of those who live in the small towns and country communities has been the absence of any force which seeks to arouse the creative instincts and to stimulate the imagination and initiative. Even to-day, those agencies in charge of country-life problems, as well as city life, direct very little of their energies into channels which give color and romance and a social spirit to these folks. The most interesting part of any country community or neighborhood is the people who live in it. Unless they are satisfied with their condition, it is little use to talk better farming. A retired farmer is usually one who is dissatisfied with country life. A social vision must be discovered in the country, that will not only keep great men who are country born in the country, but also attract others who live in the cities.

The impulse to build up a community spirit in a rural neighborhood may come from without, but the true genuine work of making country life more attractive must come from within. The country people themselves must work out their own civilization. A country town or district must have an individuality or mind of its own. The mind of a community is the mind of the people who live in it. If they are big and broad and generous, so is the community. Folks are folks, whether they live in the city or country. In most respects their problems are identical.

It is a natural condition for people to crave self-expression. In years gone by men who have been born and reared on the farm have left it and gone to the city, in order to find a place for the expression of their talents. This migration has done more to hinder than to set forward the cause of civilization. People who live in the country must find their true expression in their respective neighborhoods, just as much as do people who live in the city. You cannot continually take everything out of the country and cease to put anything back into it. The city has always meant expression--the country, repression. Talent usually goes to the congested centers of population to express itself. For generations when a young man or woman has had superior ability along some particular line and lived in the country, their friends have always advised them to move to a large center of population where their talents would find a ready expression. You and I, for instance, who have encouraged them to go hither, have never thought that we were sacrificing the country to build the city. This has been a mistake. We all know it.

Conservatively speaking, there are over ten thousand small towns in America to-day. More than ten million people live in them. These communities are often meeting places for the millions whose homes are in the open country. Rural folks still think of a community as that territory with its people which lies within the team haul of a given center. It is out in these places where the silent common people dwell. It is in these neighborhood laboratories that a new vision of country life is being developed. They are the cradles of democracy. It is here that a force is necessary to democratize art so the common people can appreciate it, science so they can use it, government so they can take a part in it, and recreation so they can enjoy it.

The former Secretary of Agriculture aptly expressed the importance of the problem when he said:

"The real concern in America over the movement of rural population to urban centers is whether those who remain in agriculture after the normal contribution to the city are the strong, intelligent, well seasoned families, in which the best traditions of agriculture and citizenship have been lodged from generation to generation. The present universal cry of 'keep the boy on the farm' should be expanded into a public sentiment for making country life more attractive in every way. When farming is made profitable and when the better things of life are brought in increasing measure to the rural community, the great motives which lead youth and middle age to leave the country districts will be removed. In order to assure a continuance of the best strains of farm people in agriculture, there can be no relaxation of the present movements for a better country life, economic, social, and educational."

THE LAND OF THE DACOTAHS

A skilled physician when he visits a sick room always diagnoses the case of the patient before he administers a remedy. In order to comprehend thoroughly the tremendous significance the Land of the Dacotahs bears in its relation to the solution of the problem of country life in America, one must know something about the commonwealth and its people.

North Dakota is a prairie state. Its land area comprises seventy-one thousand square miles of a rich black soil equal in its fertility to the deposits at the delta of the River Nile in Egypt. There are over forty million acres of tillable land. The state has one of the largest undeveloped lignite coal areas in the world.

Its climate is invigorating. The air is dry and wholesome. The summer months are delightful. The fields of golden grain are inviting. The winters, on the other hand, are long and dreary, and naturally lonely. People are prone to judge the climate of the state by its blizzards. Those who do, forget this fact--a vigorous climate always develops a healthy and vigorous people. No geographical barriers break the monotony of the lonesome prairie existence. A deadly dullness hovers over each community.

The population of the state is distinctly rural. Over seventy per cent of the people live in un-incorporated territory. Seven out of every eight persons are classed as rural. The vocation of the masses is agriculture. Everybody, everywhere, every day in the state talks agriculture. At the present time there are about two hundred towns with less than five hundred inhabitants.

One of the most interesting characteristics of this prairie commonwealth is its population. They are a sturdy people, strong in heart and broad in mental vision. The romance of the Indian and the cowboy, the fur-trader and the trapper, has been the theme of many an interesting tale. The first white settler, who took a knife and on bended knee cut squares of sod and built a shanty and faced long hard winters on this northern prairie, is a character the whole world loves and honors. Several years ago an old schoolmaster, whose home is not so very far from Minnehaha Falls, delivered a "Message to the Northwest" which typifies the spirit of these people. He said in part:

"I am an old man now, and have seen many things in the world. I have seen this great country that we speak of as the Northwest, come, in my lifetime, to be populous and rich. The forest has fallen before the pioneer, the field has blossomed, and the cities have risen to greatness. If there is anything that an old man eighty years of age could say to a people among whom he has spent the happiest days of his life, it is this: We live in the most blessed country in the world. The things we have accomplished are only the beginning. As the years go on, and always we increase our strength, our power, and our wealth, we must not depart from the simple teachings of our youth. For the moral fundamentals are the same and unchangeable. Here in the Northwest we shall make a race of men that shall inherit the earth. Here in the distant years, when I and others who have labored with me shall long have been forgotten, there will be a power in material accomplishment, in spiritual attainment, in wealth, strength, and moral influence, the like of which the world has not yet seen. This I firmly believe. And the people of the Northwest, moving ever forward to greater things, will accomplish all this as they adhere always to the moral fundamentals, and not otherwise."

The twenty-odd nationalities who live in the Dacotahs came from lands where folklore was a part of their everyday life. Many a Norseman--and there are nearly two hundred thousand people of Scandinavian origin, Norwegians, Danes, Swedes, and Icelanders, in the state--knows the story of Ole Bull, the famous violinist, who when a lad used to take his instrument, go out in the country near the waterfalls, listen attentively to the water as it rushed over the abyss, then take his violin, place it under his chin, and draw the bow across the strings, to see whether he could imitate the mysterious sounds. Most of these Norse people live in the northern and eastern section of the state. The hundred thousand citizens whose ancestors came from the British Isles--the English, the Welsh, the Scotch, the Irish, and the Canadians--know something of Shakespeare and Synge and Bobbie Burns. Ten years ago there were sixty thousand people of Russian descent and forty-five thousand of Teutonic origin in the state. They were acquainted with Tolstoy and Wagner. Greeks, Italians, and Turks, besides many other nationalities, live in scattered sections of the state. In fact, seventy-two per cent of the citizens of the state are either foreign born or of foreign descent. All these people came originally from countries whose civilizations are much older than our own. All have inherited a poetry, a drama, an art, a life in their previous national existence, which, if brought to light through the medium of some great American ideal and force, would give to the state and the country a rural civilization such as has never been heard of in the history of the world. All these people are firm believers in American ideals.

One excellent feature in connection with the life of the people who live in Hiawatha's Land of the Dacotahs is their attitude toward education. They believe that knowledge is power. Out on these prairies they have erected schoolhouses for the training of their youth. To-day there are nearly five hundred consolidated schools in the state. One hundred and fifty of these are in the open country, dozens of which are many miles from any railroad. Twenty-three per cent of the state area is served by this class of schools. Much of the social life of a community is centered around the school, the church, the village or town hall, and the home. The greater the number of activities these institutions indulge in for the social and civic betterment of the whole community, the more quickly the people find themselves and become contented with their surroundings.

In most respects, however, North Dakota is not unlike other states. People there are actually hungry for social recreation. The prairies are lonely in the winter. Thousands of young men and women whose homes are in rural communities, when asked what they wanted out in the country most, have responded, "More Life." The heart hunger of folks for other folks is just the same there as everywhere.

THE LITTLE COUNTRY THEATER

With a knowledge of these basic facts in mind, as well as a personal acquaintance with hundreds of young men and women whose homes are in small communities and country districts, the idea of The Little Country Theater was conceived by the author. A careful study of hundredbers of the muscles causes them to contract. The nerve stimulus itself has a cause; it ordinarily arises directly or indirectly from the stimulation of a sense organ. And the sense organs are stimulated by outside influences, as was explained previously.

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