Page:The Atlantic Monthly, Volume 19.djvu/23

1867.&#93; attitude of the child prefigured in one brief instant the history of many long coming years.

It was not a great while before the two parties in that wearing conflict of alien lives, which is often called education, began to measure their strength against each other. The child was bright, observing, of restless activity, inquisitively curious, very hard to frighten, and with a will which seemed made for mastery, not submission.

The stern spinster to whose care this vigorous life was committed was disposed to discharge her duty to the girl faithfully and conscientiously; but there were two points in her character and belief which had a most important bearing on the manner in which she carried out her laudable intentions. First, she was one of that class of human beings whose one single engrossing thought is their own welfare,—in the next world, it is true, but still their own personal welfare. The Roman Church recognizes this class, and provides every form of specific to meet their spiritual condition. But in so far as Protestantism has thrown out works as a means of insuring future safety, these unfortunates are as badly off as nervous patients who have no drops, pills, potions, no doctors' rules, to follow. Only tell a poor creature what to do and he or she will do it, and be made easy, were it a pilgrimage of a thousand miles, with shoes full of split peas instead of boiled ones; but if once assured that doing does no good, the drooping Littlefaiths are left at leisure to worry about their souls, as the other class of weaklings worry about their bodies. The effect on character docs not seem to be very different in the two classes. Metaphysicians may discuss the nature of selfishness at their leisure; if to have all her thoughts centring on the one point of her own well-being by and by was selfishness, then Silence Withers was supremely selfish; and if we are offended with that form of egotism, it is no more than ten of the twelve Apostles were, as the reader may see by turning to the Gospel of St. Matthew, the twentieth chapter and the twenty-fourth verse.

The next practical difficulty was, that she attempted to carry out a theory which, whatever might be its success in other cases, did not work kindly in the case of Myrtle Hazard, but, on the contrary, developed a mighty spirit of antagonism in her nature, which threatened to end in utter lawlessness. Miss Silence started from the approved doctrine, that all children are radically and utterly wrong in all their motives, feelings, thoughts, and deeds, so long as they remain subject to their natural instincts. It was by the eradication, and not the education, of these instincts, that the character of the human being she was moulding was to be determined. The first great preliminary process, so soon as the child manifested any evidence of intelligent and persistent self-determination, was to break her will.

There is no doubt that this was a legitimate conclusion from the teaching of Priest Pemberton, but it required a colder and harder nature than his own to carry out many of his dogmas to their practical application. He wrought in the pure mathematics, so to speak, of theology, and left the working rules to the good sense and good feeling of his people.

Miss Silence had been waiting for her opportunity to apply the great doctrine, and it came at last in a very trivial way.

"Myrtle does n't want brown bread. Myrtle won't have brown bread. Myrtle will have white bread."

"Myrtle is a wicked child. She will have what Aunt Silence says she shall have. She won't have anything but brown bread."

Thereupon the bright red lip protruded, the hot blood mounted to her face, the child untied her little "tire," got down from the table, took up her one forlorn, featureless doll, and went to bed without her supper. The next morning the worthy woman thought that hunger and reflection would have subdued the rebellious spirit So there stood