For the so-called "movement plays" are social exercises, gently calling out moral sentiments, as well as intellectual powers. They can only be beautiful and enjoyable when they give mutual pleasure; and this involves that mutual reference and kind consideration of each other which leave no room for selfish feeling or action. Moral education is the alpha and omega of a kindergarten, but it cannot be given by precept. To _do_ the will of God,--_i.e._, to obey the moral law,--"doing to others as we would have others do to us," _even in play_, is the only way for children to know vitally the doctrine of moral life.
Frœbel has suggested a variety of these movement plays, all of them conceived with the greatest care as to their intellectual as well as moral effect. They always have a fanciful aim, within the scope of the child's knowledge and affection, and to play them begins to develop the understanding also.
A gentle intellectual exercise, involved in learning by rote, reciting, and singing the songs that direct the plays, takes the rudeness out and puts intelligence into that exhilaration of the animal spirits which healthy children crave, and prevents it from exhausting the body or disordering the mind; the joyous association of the children with each other aiding this effect. In the sedentary plays, which are called "occupations," and in which the child is genially drawn into producing symmetrical effects to the eye, by making things (albeit only little toys) which begin their artistic life, Frœbel has had equal regard to the moral as to the intellectual influences. When the child has gone beyond the age in which he is satisfied with making transient forms and gathering the materials back into boxes, and desires to make something that will last, a legitimate sense of property arises. He feels that what he has made is _his own_, for the thought and work which he knows that he has put into it are his own. Frœbel, therefore, would have him, before he begins to _make_ anything, pause and appropriate it intentionally to some object of his love, reverence, or pity. This will check the otherwise rampant propensity to hoard, and prevent the passions of avarice, vanity, and jealousy from making their appearance. In our common school life, the pride of _showing off_ their powers, and excelling others, is regularly cultivated in children by competition, as a stimulus to industry. But this is as unnecessary as it is deleterious. For disinterested desire to confer pleasure, and express gratitude and love of others, is found by experience to be a surer stimulus to industry than the baser passions, and has the additional value of cultivating positive sweetness and active benevolence. It is desirable, and really produces the greatest practical humility, for children to regard themselves as embryo powers of beneficence, learning to do the Heavenly Father's business from the beginning, like the child Jesus. Then may they grow "in favor with God and men," as they grow "in stature," and all their knowledge will prove a divine wisdom unto the salvation of others and themselves. To go into a truly ordered and well governed child-garden, and see all the little children busy making things for the Christmas tree, or for birthday and new year's gifts, for all the friends they know or fancy, we shall see sufficient proofs that love is the truest quickener of industry, and love-inspired industry the true sweetener of the disposition and temper.