Selections from Previous Works Part 2

It would be hard to disprove this position, and they might have a good case if they would only leave it as it stands. But this they will not do; they must have a.s.surance doubly sure; they must have the written word of the child itself as soon as it is born, giving the parents indemnity from all responsibility on the score of its birth, and a.s.serting its own pre-existence. They have therefore devised something which they call a birth formula--a doc.u.ment which varies in words according to the caution of parents, but is much the same practically in all cases; for it has been the business of the Erewhonian lawyers during many ages to exercise their skill in perfecting it and providing for every contingency.

These formulae are printed on common paper at a moderate cost for the poor; but the rich have them written on parchment and handsomely bound, so that the getting up of a person's birth formula is a test of his social position. They commence by setting forth, That whereas A. B. was a member of the kingdom of the unborn, where he was well provided for in every way, and had no cause of discontent, &c. &c., he did of his own wanton restlessness conceive a desire to enter into this present world; that thereon having taken the necessary steps as set forth in laws of the unborn kingdom, he set himself with malice aforethought to plague and pester two unfortunate people who had never wronged him, and who were quite contented until he conceived this base design against their peace; for which wrong he now humbly entreats their pardon. He acknowledges that he is responsible for all physical blemishes and deficiencies which may render him answerable to the laws of his country; that his parents have nothing whatever to do with any of these things; and that they have a right to kill him at once if they be so minded, though he entreats them to show their marvellous goodness and clemency towards him by sparing his life. If they will do this he promises to be their most abject creature during his earlier years, and indeed unto his life's end, unless they should see fit in their abundant generosity to remit some portion of his service hereafter. And so the formula continues, going sometimes into very minute details, according to the fancies of family lawyers, who will not make it any shorter than they can help.

The deed being thus prepared, on the third or fourth day after the birth of the child, or as they call it, the "final importunity," the friends gather together, and there is a feast held, where they are all very melancholy--as a general rule, I believe quite truly so--and make presents to the father and mother of the child in order to console them for the injury which has just been done them by the unborn. By and by the child himself is brought down by his nurse, and the company begin to rail upon him, upbraiding him for his impertinence and asking him what amends he proposes to make for the wrong that he has committed, and how he can look for care and nourishment from those who have perhaps already been injured by the unborn on some ten or twelve occasions; for they say of people with large families, that they have suffered terrible injuries from the unborn; till at last, when this has been carried far enough, some one suggests the formula, which is brought forth and solemnly read to the child by the family straightener. This gentleman is always invited on these occasions, for the very fact of intrusion into a peaceful family shows a depravity on the part of the child which requires his professional services.

On being teased by the reading and tweaked by the nurse, the child will commonly fall a-crying, which is reckoned a good sign as showing a consciousness of guilt. He is thereon asked, Does he a.s.sent to the formula? on which, as he still continues crying and can obviously make no answer, some one of the friends comes forward and undertakes to sign the doc.u.ment on his behalf, feeling sure (so he says) that the child would do it if he only knew how, and that he will release the present signer from his engagement on arriving at maturity. The friend then inscribes the signature of the child at the foot of the parchment, which is held to bind the child as much as though he had signed it himself. Even this, however, does not fully content them, for they feel a little uneasy until they have got the child's own signature after all. So when he is about fourteen these good people partly bribe him by promises of greater liberty and good things, and partly intimidate him through their great power of making themselves pa.s.sively unpleasant to him, so that though there is a show of freedom made, there is really none, and partly they use the offices of the teachers in the Colleges of Unreason, till at last, in one way or another, they take very good care that he shall sign the paper by which he professes to have been a free agent in coming into the world, and to take all the responsibility of having done so on to his own shoulders. And yet, though this doc.u.ment is in theory the most important which any one can sign in his whole life, they will have him commit himself to it at an age when neither they nor the law will for many a year allow any one else to bind him to the smallest obligation, no matter how righteously he may owe it, because they hold him too young to know what he is about.

I thought this seemed rather hard, and not of a piece with the many admirable inst.i.tutions existing among them. I once ventured to say a part of what I thought about it to one of the Professors of Unreason. I asked him whether he did not think it would do serious harm to a lad's principles, and weaken his sense of the sanct.i.ty of his word, and of truth generally, that he should be led into entering upon an engagement which it was so plainly impossible he should keep even for a single day with tolerable integrity--whether, in fact, the teachers who so led him, or who taught anything as a certainty of which they were themselves uncertain, were not earning their living by impairing the truth-sense of their pupils. The professor, who was a delightful person, seemed surprised at the view I took, and gave me to understand, perhaps justly enough, that I ought not to make so much fuss about a trifle. No one, he said, expected that the boy either would or could do all that he undertook; but the world was full of compromises; and there was hardly any engagement which would bear being interpreted literally. Human language was too gross a vehicle of thought--thought being incapable of absolute translation. He added, that as there can be no translation from one language into another which shall not scant the meaning somewhat, or enlarge upon it, so there is no language which can render thought without a jarring and a harshness somewhere--and so forth; all of which seemed to come to this in the end, that it was the custom of the country, and that the Erewhonians were a conservative people; that the boy would have to begin compromising sooner or later, and this was part of his education in the art. It was perhaps to be regretted that compromise should be as necessary as it was; still it was necessary, and the sooner the boy got to understand it the better for himself. But they never tell this to the boy.

From the book of their mythology about the unborn I made the extracts which will form the following chapter.

THE WORLD OF THE UNBORN. (PART OF CHAPTER XVII. OF EREWHON.)

The Erewhonians say it was by chance only that the earth and stars and all the heavenly worlds began to roll from east to west, and not from west to east, and in like manner they say it is by chance that man is drawn through life with his face to the past instead of to the future.

For the future is there as much as the past, only that we may not see it.

Is it not in the loins of the past, and must not the past alter before the future can do so?

They have a fable that there was a race of men tried upon the earth once, who knew the future better than the past, but that they died in a twelvemonth from the misery which their knowledge caused them. They say that if any were to be born too prescient now, he would die miserably, before he had time to transmit so peace-destroying a faculty to descendants.

Strange fate for man! He must perish if he get that, which he must perish if he strive not after. If he strive not after it he is no better than the brutes, if he get it he is more miserable than the devils.

Having waded through many chapters like the above, I came at last to the unborn themselves, and found that they were held to be souls pure and simple, having no actual bodies, but living in a sort of gaseous yet more or less anthropomorphic existence, like that of a ghost; they have thus neither flesh nor blood nor warmth. Nevertheless they are supposed to have local habitations and cities wherein they dwell, though these are as unsubstantial as their inhabitants; they are even thought to eat and drink some thin ambrosial sustenance, and generally to be capable of doing whatever mankind can do, only after a visionary ghostly fas.h.i.+on, as in a dream. On the other hand, as long as they remain where they are they never die--the only form of death in the unborn world being the leaving it for our own. They are believed to be extremely numerous, far more so than mankind. They arrive from unknown planets, full grown, in large batches at a time; but they can only leave the unborn world by taking the steps necessary for their arrival here--which is, in fact, by suicide.

They ought to be a happy people, for they have no extremes of good or ill fortune; never marrying, but living in a state much like that fabled by the poets as the primitive condition of mankind. In spite of this, however, they are incessantly complaining; they know that we in this world have bodies, and indeed they know everything else about us, for they move among us whithersoever they will, and can read our thoughts, as well as survey our actions at pleasure. One would think that this should be enough for them; and indeed most of them are alive to the desperate risk which they will run by indulging themselves in that body with "sensible warm motion" which they so much desire; nevertheless, there are some to whom the _ennui_ of a disembodied existence is so intolerable that they will venture anything for a change; so they resolve to quit.

The conditions which they must accept are so uncertain, that none but the most foolish of the unborn will consent to take them; and it is from these and these only that our own ranks are recruited.

When they have finally made up their minds to leave, they must go before the magistrate of the nearest town and sign an affidavit of their desire to quit their then existence. On their having done this, the magistrate reads them the conditions which they must accept, and which are so long that I can only extract some of the princ.i.p.al points, which are mainly the following:--

First, they must take a potion which will destroy their memory and sense of ident.i.ty; they must go into the world helpless, and without a will of their own; they must draw lots for their dispositions before they go, and take it, such as it is, for better or worse--neither are they to be allowed any choice in the matter of the body which they so much desire; they are simply allotted by chance, and without appeal, to two people whom it is their business to find and pester until they adopt them. Who these are to be, whether rich or poor, kind or unkind, healthy or diseased, there is no knowing; they have, in fact, to entrust themselves for many years to the care of those for whose good const.i.tution and good sense they have no sort of guarantee.

It is curious to read the lectures which the wiser heads give to those who are meditating a change. They talk with them as we talk with a spendthrift, and with about as much success.

"To be born," they say, "is a felony--it is a capital crime, for which sentence may be executed at any moment after the commission of the offence. You may perhaps happen to live for some seventy or eighty years, but what is that, in comparison with the eternity which you now enjoy? And even though the sentence were commuted, and you were allowed to live for ever, you would in time become so terribly weary of life that execution would be the greatest mercy to you. Consider the infinite risk; to be born of wicked parents and trained in vice! to be born of silly parents, and trained to unrealities! of parents who regard you as a sort of chattel or property, belonging more to them than to yourself!

Again, you may draw utterly unsympathetic parents, who will never be able to understand you, and who will thwart you as long as they can to the utmost of their power (as a hen when she has hatched a duckling), and then call you ungrateful because you do not love them, or parents who may look upon you as a thing to be cowed while it is still young, lest it should give them trouble hereafter by having wishes and feelings of its own.

"In later life, when you have been finally allowed to pa.s.s muster as a full member of the world, you will yourself become liable to the pesterings of the unborn--and a very happy life you may be led in consequence! For we solicit so strongly that a few only--nor these the best--can refuse us; and yet not to refuse is much the same as going into partners.h.i.+p with half a dozen different people about whom one can know absolutely nothing beforehand--not even whether one is going into partners.h.i.+p with men or women, nor with how many of either. Delude not yourself with thinking that you will be wiser than your parents. You may be an age in advance of _them_, but unless you are one of the great ones (and if you are one of the great ones, woe betide you), you will still be an age behind your children.

"Imagine what it must be to have an unborn quartered upon you, who is of a different temperament to your own; nay, half a dozen such, who will not love you though you may tell them that you have stinted yourself in a thousand ways to provide for their well-being,--who will forget all that self-sacrifice of which you are yourself so conscious, and of whom you may never be sure that they are not bearing a grudge against you for errors of judgment into which you may have fallen, but which you had hoped had been long since atoned for. Ingrat.i.tude such as this is not uncommon, yet fancy what it must be to bear! It is hard upon the duckling to have been hatched by a hen, but is it not also hard upon the hen to have hatched the duckling?

"Consider it again, we pray you, not for our sake but for your own. Your initial character you must draw by lot; but whatever it is, it can only come to a tolerably successful development after long training; remember that over that training you will have no control. It is possible, and even probable, that whatever you may get in after life which is of real pleasure and service to you, will have to be won in spite of, rather than by the help of, those whom you are now about to pester, and that you will only win your freedom after years of a painful struggle, in which it will be hard to say whether you have suffered most injury, or inflicted it.

"Remember also, that if you go into the world you will have free will; that you will be obliged to have it, that there is no escaping it, that you will be fettered to it during your whole life, and must on every occasion do that which on the whole seems best to you at any given time, no matter whether you are right or wrong in choosing it. Your mind will be a balance for considerations, and your action will go with the heavier scale. How it shall fall will depend upon the kind of scales which you may have drawn at birth, the bias which they will have obtained by use, and the weight of the immediate considerations. If the scales were good to start with, and if they have not been outrageously tampered with in childhood, and if the combinations into which you enter are average ones, you may come off well; but there are too many "ifs" in this, and with the failure of any one of them your misery is a.s.sured. Reflect on this, and remember that should the ill come upon you, you will have yourself to thank, for it is your own choice to be born, and there is no compulsion in the matter.

"Not that we deny the existence of pleasures among mankind; there is a certain show of sundry phases of contentment which may even amount to very considerable happiness; but mark how they are distributed over a man's life, belonging, all the keenest of them, to the fore part, and few indeed to the after. Can there be any pleasure worth purchasing with the miseries of a decrepit age? If you are good, strong, and handsome, you have a fine fortune indeed at twenty, but how much of it will be left at sixty? For you must live on your capital; there is no investing your powers so that you may get a small annuity of life for ever: you must eat up your princ.i.p.al bit by bit and be tortured by seeing it grow continually smaller and smaller, even though you happen to escape being rudely robbed of it by crime or casualty. Remember, too, that there never yet was a man of forty who would not come back into the world of the unborn if he could do so with decency and honour. Being in the world, he will as a general rule stay till he is forced to go; but do you think that he would consent to be born again, and re-live his life, if he had the offer of doing so? Do not think it. If he could so alter the past as that he should never have come into being at all, do you not think that he would do it very gladly? What was it that one of their own poets meant, if it was not this, when he cried out upon the day in which he was born, and the night in which it was said there is a man child conceived? 'For now,' he says, 'I should have lain still and been quiet, I should have slept; then had I been at rest with kings and counsellors of the earth, which built desolate places for themselves; or with princes that had gold, who filled their houses with silver; or as an hidden untimely birth, I had not been; as infants which never saw light. There the wicked cease from troubling, and the weary are at rest.' Be very sure that the guilt of being born carries this punishment at times to all men; but how can they ask for pity, or complain of any mischief that may befall them, having entered open-eyed into the snare?

"One word more and we have done. If any faint remembrance, as of a dream, flit in some puzzled moment across your brain, and you shall feel that the potion which is to be given you shall not have done its work, and the memory of this existence which you are leaving endeavours vainly to return; we say in such a moment, when you clutch at the dream but it eludes your grasp, and you watch it, as Orpheus watched Eurydice, gliding back again into the twilight kingdom, fly--fly--if you can remember the advice--to the haven of your present and immediate duty, taking shelter incessantly in the work which you have in hand. This much you may perhaps recall; and this, if you will imprint it deeply upon your every faculty, will be most likely to bring you safely and honourably home through the trials that are before you." {47}

This is the fas.h.i.+on in which they reason with those who would be for leaving them, but it is seldom that they do much good, for none but the unquiet and unreasonable ever think of being born, and those who are foolish enough to think of it are generally foolish enough to do it.

Finding therefore that they can do no more, the friends follow weeping to the courthouse of the chief magistrate, where the one who wishes to be born declares solemnly and openly that he accepts the conditions attached to his decision. On this he is presented with the potion, which immediately destroys his memory and sense of ident.i.ty, and dissipates the thin gaseous tenement which he has inhabited: he becomes a bare vital principle, not to be perceived by human senses, nor appreciated by any chemical test. He has but one instinct, which is that he is to go to such and such a place, where he will find two persons whom he is to importune till they consent to undertake him; but whether he is to find these persons among the race of Chowbok or the Erewhonians themselves is not for him to choose.

SELECTIONS FROM THE FAIR HAVEN.

MEMOIR OF THE LATE JOHN PICKARD OWEN. (CHAPTER I. OF THE FAIR HAVEN.) {48}

The subject of this memoir, and author of the work which follows it, was born in Goodge Street, Tottenham Court Road, London, on the 5th of February 1832. He was my elder brother by about eighteen months. Our father and mother had once been rich, but through a succession of unavoidable misfortunes they were left with but a slender income when my brother and myself were about three and four years old. My father died some five or six years afterwards, and we only recollected him as a singularly gentle and humorous playmate who doted upon us both and never spoke unkindly.

The charm of such a recollection can never be dispelled; both my brother and myself returned his love with interest, and cherished his memory with the most affectionate regret, from the day on which he left us till the time came that the one of us was again to see him face to face. So sweet and winning was his nature that his slightest wish was our law--and whenever we pleased him, no matter how little, he never failed to thank us as though we had done him a service which we should have had a perfect right to withhold. How proud were we upon any of these occasions, and how we courted the opportunity of being thanked! He did indeed well know the art of becoming idolised by his children, and dearly did he prize the results of his own proficiency; yet truly there was no art about it; all arose spontaneously from the well-spring of a sympathetic nature which was quick to feel as others felt, whether old or young, rich or poor, wise or foolish. On one point alone did he neglect us--I refer to our religious education. On all other matters he was the kindest and most careful teacher in the world. Love and grat.i.tude be to his memory!

My mother loved us no less ardently than my father, but she was of a quicker temper, and less adept at conciliating affection. She must have been exceedingly handsome when she was young, and was still comely when we first remembered her; she was also highly accomplished, but she felt my father's loss of fortune more keenly than my father himself, and it preyed upon her mind, though rather for our sake than for her own. Had we not known my father we should have loved her better than any one in the world, but affection goes by comparison, and my father spoiled us for any one but himself; indeed, in after life, I remember my mother's telling me, with many tears, how jealous she had often been of the love we bore him, and how mean she had thought it of him to entrust all scolding or repression to her, so that he might have more than his due share of our affection. Not that I believe my father did this consciously; still, he so greatly hated scolding that I dare say we might often have got off scot-free when we really deserved reproof had not my mother undertaken the _onus_ of scolding us herself. We therefore naturally feared her more than my father, and fearing more we loved less.

For as love casteth out fear, so fear love.

This must have been hard to bear, and my mother scarcely knew the way to bear it. She tried to upbraid us, in little ways, into loving her as much as my father; the more she tried this, the less we could succeed in doing it; and so on and so on in a fas.h.i.+on which need not be detailed.

Not but what we really loved her deeply, while her affection for us was insurpa.s.sable; still we loved her less than we loved my father, and this was the grievance.

My father entrusted our religious education entirely to my mother. He was himself, I am a.s.sured, of a deeply religious turn of mind, and a thoroughly consistent member of the Church of England; but he conceived, and perhaps rightly, that it is the mother who should first teach her children to lift their hands in prayer, and impart to them a knowledge of the One in whom we live and move and have our being. My mother accepted the task gladly, for in spite of a certain narrowness of view--the natural but deplorable result of her earlier surroundings--she was one of the most truly pious women whom I have ever known; unfortunately for herself and us she had been trained in the lowest school of Evangelical literalism--a school which in after life both my brother and myself came to regard as the main obstacle to the complete overthrow of unbelief; we therefore looked upon it with something stronger than aversion, and for my own part I still deem it perhaps the most insidious enemy which the cause of Christ has ever encountered. But of this more hereafter.

My mother, as I said, threw her whole soul into the work of our religious education. Whatever she believed she believed literally, and, if I may say so, with a harshness of realisation which left little scope for imagination or mystery. Her ideas concerning heaven and her solutions of life's enigmas were clear and simple, but they could only be reconciled with certain obvious facts--such as the omnipotence and all-goodness of G.o.d--by leaving many things absolutely out of sight. And this my mother succeeded effectually in doing. She never doubted that her opinions comprised the truth, the whole truth, and nothing but the truth; she therefore made haste to sow the good seed in our tender minds, and so far succeeded that when my brother was four years old he could repeat the Apostles' Creed, the general confession, and the Lord's Prayer without a blunder. My mother made herself believe that he delighted in them; but, alas! it was far otherwise; for strange as it may appear concerning one whose later life was a continual prayer, in childhood he detested nothing so much as being made to pray, and to learn his catechism. In this I am sorry to say we were both heartily of a mind. As for Sunday the less said the better.

I have already hinted (but as a warning to other parents had better, perhaps, express myself more plainly) that this aversion was probably the result of my mother's undue eagerness to reap an artificial fruit of lip- service, which could have little meaning to the heart of one so young. I believe that the severe check which the natural growth of faith experienced in my brother's case was due almost entirely to this cause, and to the school of literalism in which he had been trained; but, however this may be, we both of us hated being made to say our prayers.

Morning and evening it was our one bugbear, and we would avoid it, as indeed children generally will, by every artifice which we could employ.

Thus we were in the habit of feigning to be asleep shortly before prayer time, and would gratefully hear my father tell my mother that it was a shame to wake us; whereon he would carry us up to bed in a state apparently of the profoundest slumber when we were really wide awake and in great fear of detection. For we knew how to pretend to be asleep, but we did not know how we ought to wake again; there was nothing for it therefore when we were once committed, but to go on sleeping till we were fairly undressed and put to bed, and could wake up safely in the dark.

But deceit is never long successful, and we were at last ignominiously exposed.

It happened one evening that my mother suspected my brother John, and tried to open his little hands which were lying clasped in front of him.

Now my brother was as yet very crude and inconsistent in his theories concerning sleep, and had no conception what a real sleeper would do under these circ.u.mstances. Fear deprived him of his powers of reflection, and he thus unfortunately concluded that because sleepers, so far as he had observed them, were always motionless, therefore they must be rigid and incapable of motion; and indeed that any movement, under any circ.u.mstances (for from his earliest childhood he liked to carry his theories to their legitimate conclusion), would be physically impossible for one who was really sleeping; forgetful, oh! unhappy one, of the flexibility of his own body on being carried up stairs, and, more unhappy still, ignorant of the art of waking. He therefore clenched his fingers harder and harder as he felt my mother trying to unfold them, while his head hung listless, and his eyes were closed as though he were sleeping sweetly. It is needless to detail the agony of shame that followed. My mother begged my father to box his ears, which my father flatly refused to do. Then she boxed them herself, and there followed a scene, and a day or two of disgrace for both of us.

Shortly after this there happened another misadventure. A lady came to stay with my mother, and was to sleep in a bed that had been brought into our nursery, for my father's fortunes had already failed, and we were living in a humble way. We were still but four and five years old, so the arrangement was not unnatural, and it was a.s.sumed that we should be asleep before the lady went to bed, and be down stairs before she would get up in the morning. But the arrival of this lady and her being put to sleep in the nursery were great events to us in those days, and being particularly wanted to go to sleep, we of course sat up in bed talking and keeping ourselves awake till she should come up stairs. Perhaps we had fancied that she would give us something, but if so we were disappointed. However, whether this was the case or not, we were wide awake when our visitor came to bed, and having no particular object to gain, we made no pretence of sleeping. The lady kissed us both, told us to lie still and go to sleep like good children, and then began doing her hair.

I remember this was the occasion on which my brother discovered a good many things in connection with the fair s.e.x which had hitherto been beyond his ken; more especially that the ma.s.s of petticoats and clothes which envelop the female form were not, as he expressed it to me, "all solid woman," but that women were not in reality more substantially built than men, and had legs as much as he had--a fact which he had never yet realised. On this he for a long time considered them as impostors, who had wronged him by leading him to suppose that they had far more "body in them" (so he said) than he now found they had.

This was a sort of thing which he regarded with stern moral reprobation.

If he had been old enough to have a solicitor I believe he would have put the matter into his hands, as well as certain other things which had lately troubled him. For but recently my mother had bought a fowl, and he had seen it plucked, and the inside taken out; his irritation had been extreme on discovering that fowls were not all solid flesh, but that their insides--and these formed, as it appeared to him, an enormous percentage of the bird--were perfectly useless. He was now beginning to understand that sheep and cows were also hollow as far as good meat was concerned; the flesh they had was only a mouthful in comparison with what they ought to have considering their apparent bulk: insignificant, mere skin and bone covering a cavern. What right had they, or anything else, to a.s.sert themselves as so big, and prove so empty? And now this discovery of woman's falsehood was quite too much for him. The world itself was hollow, made up of shams and delusions, full of sound and fury signifying nothing.

Truly a prosaic young gentleman enough. Everything with him was to be exactly in all its parts what it appeared on the face of it, and everything was to go on doing exactly what it had been doing hitherto. If a thing looked solid, it was to be very solid; if hollow, very hollow; nothing was to be half and half, and nothing was to change unless he had himself already become accustomed to its times and manners of changing; there were to be no exceptions and no contradictions; all things were to be perfectly consistent, and all premisses to be carried with extremest rigour to their legitimate conclusions. Heaven was to be very neat (for he was always tidy himself), and free from sudden shocks to the nervous system, such as those caused by dogs barking at him, or cows driven in the streets. G.o.d was to resemble my father, and the Holy Spirit to bear some sort of indistinct a.n.a.logy to my mother.

Such were the ideal theories of his childhood--unconsciously formed, but very firmly believed in. As he grew up he made such modifications as were forced upon him by enlarged perceptions, but every modification was an effort to him, in spite of a continual and successful resistance to what he recognised as his initial mental defect.

I may perhaps be allowed to say here, in reference to a remark in the preceding paragraph, that both my brother and myself used to notice it as an almost invariable rule that children's earliest ideas of G.o.d are modelled upon the character of their father--if they have one. Should the father be kind, considerate, full of the warmest love, fond of showing it, and reserved only about his displeasure, the child, having learned to look upon G.o.d as his Heavenly Father through the Lord's Prayer and our Church Services, will feel towards G.o.d as he does towards his own father; this conception will stick to a man for years and years after he has attained manhood--probably it will never leave him. On the other hand, if a man has found his earthly father harsh and uncongenial, his conception of his Heavenly Parent will be painful. He will begin by seeing G.o.d as an exaggerated likeness of his father. He will therefore shrink from Him. The rottenness of still-born love in the heart of a child poisons the blood of the soul, and hence, later, crime.