L. You have no business at all to do wrong; nor to get into any way that you cannot see. Your intelligence should always be far in advance of your act. Whenever you do not know what you are about, you are sure to be doing wrong.

KATHLEEN. Oh, dear, but I never know what I am about!

L. Very true, Katie, but it is a great deal to know, if you know that.

And you find that you have done wrong afterwards; and perhaps some day you may begin to know, or at least, think, what you are about.

ISABEL. But surely people can't do very wrong if they don't know, can they? I mean, they can't be very naughty. They can be wrong, like Kathleen or me, when we make mistakes; but not wrong in the dreadful way. I can't express what I mean; but there are two sorts of wrong are there not?

L. Yes, Isabel; but you will find that the great difference is between kind and unkind wrongs, not between meant and unmeant wrong. Very few people really mean to do wrong,--in a deep sense, none. They only don't know what they are about. Cain did not mean to do wrong when he killed Abel.

(ISABEL _draws a deep breath, and opens her eyes very wide._)

L. No, Isabel; and there are countless Cains among us now, who kill their brothers by the score a day, not only for less provocation than Cain had, but for _no_ provocation,--and merely for what they can make of their bones,--yet do not think they are doing wrong in the least.

Then sometimes you have the business reversed, as over in America these last years, where you have seen Abel resolutely killing Cain, and not thinking he is doing wrong. The great difficulty is always to open people's eyes: to touch their feelings, and break their hearts, is easy; the difficult thing is to break their heads. What does it matter, as long as they remain stupid, whether you change their feelings or not?

You cannot be always at their elbow to tell them what is right: and they may just do as wrong as before, or worse; and their best intentions merely make the road smooth for them,--you know where, children. For it is not the place itself that is paved with them, as people say so often.

You can't pave the bottomless pit; but you may the road to it.

MAY. Well, but if people do as well as they can see how, surely that is the right for them, isn't it?

L. No, May, not a bit of it; right is right, and wrong is wrong. It is only the fool who does wrong, and says he 'did it for the best.' And if there's one sort of person in the world that the Bible speaks harder of than another, it is fools. Their particular and chief way of saying 'There is no G.o.d' is this, of declaring that whatever their 'public opinion' may be, is right: and that G.o.d's opinion is of no consequence.

MAY. But surely n.o.body can always know what is right?

L. Yes, you always can, for to-day; and if you do what you see of it to-day, you will see more of it, and more clearly, to-morrow. Here, for instance, you children are at school, and have to learn French, and arithmetic, and music, and several other such things. That is your 'right' for the present; the 'right' for us, your teachers, is to see that you learn as much as you can, without spoiling your dinner, your sleep, or your play; and that what you do learn, you learn well. You all know when you learn with a will, and when you dawdle. There's no doubt of conscience about that, I suppose?

VIOLET. No; but if one wants to read an amusing book, instead of learning one's lesson?

L. You don't call that a 'question,' seriously, Violet? You are then merely deciding whether you will resolutely do wrong or not.

MARY. But, in after life, how many fearful difficulties may arise, however one tries to know or to do what is right!

L. You are much too sensible a girl, Mary, to have felt that, whatever you may have seen. A great many of young ladies' difficulties arise from their falling in love with a wrong person: but they have no business to let themselves fall in love, till they know he is the right one.

DORA. How many thousands ought he to have a year?

L. (_disdaining reply_). There are, of course, certain crises of fortune when one has to take care of oneself, and mind shrewdly what one is about. There is never any real doubt about the path, but you may have to walk very slowly.

MARY. And if one is forced to do a wrong thing by some one who has authority over you?

L. My dear, no one can be forced to do a wrong thing, for the guilt is in the will: but you may any day be forced to do a fatal thing, as you might be forced to take poison; the remarkable law of nature in such cases being, that it is always unfortunate _you_ who are poisoned, and not the person who gives you the dose. It is a very strange law, but it _is_ a law. Nature merely sees to the carrying out of the normal operation of a.r.s.enic. She never troubles herself to ask who gave it you.

So also you may be starved to death, morally as well as physically, by other people's faults. You are, on the whole, very good children sitting here to-day;--do you think that your goodness comes all by your own contriving? or that you are gentle and kind because your dispositions are naturally more angelic than those of the poor girls who are playing, with wild eyes, on the dustheaps in the alleys of our great towns; and who will one day fill their prisons,--or, better, their graves? Heaven only knows where they, and we who have cast them there, shall stand at last. But the main judgment question will be, I suppose, for all of us, 'Did you keep a good heart through it?' What you were, others may answer for;--what you tried to be, you must answer for, yourself. Was the heart pure and true--tell us that?

And so we come back to your sorrowful question, Lucilla, which I put aside a little ago. You would be afraid to answer that your heart _was_ pure and true, would not you?

LUCILLA. Yes, indeed, sir.

L. Because you have been taught that it is all evil--'only evil continually.' Somehow, often as people say that, they never seem, to me, to believe it? Do you really believe it?

LUCILLA. Yes, sir; I hope so.

L. That you have an entirely bad heart?

LUCILLA (_a little uncomfortable at the subst.i.tution of the monosyllable for the dissyllable, nevertheless persisting in her orthodoxy_). Yes, sir.

L. Florrie, I am sure you are tired; I never like you to stay when you are tired; but, you know, you must not play with the kitten while we're talking.

FLORRIE. Oh! but I'm not tired; and I'm only nursing her. She'll be asleep in my lap directly.

L. Stop! that puts me in mind of something I had to show you, about minerals that are like hair. I want a hair out of t.i.ttie's tail.

FLORRIE (_quite rude, in her surprise, even to the point of repeating expressions_). Out of t.i.ttie's tail!

L. Yes; a brown one: Lucilla, you can get at the tip of it nicely, under Florrie's arm; just pull one out for me.

LUCILLA. Oh! but, sir, it will hurt her so!

L. Never mind; she can't scratch you while Florrie is holding her. Now that I think of it, you had better pull out two.

LUCILLA. But then she may scratch Florrie! and it will hurt her so, sir!

if you only want brown hairs, wouldn't two of mine do?

L. Would you really rather pull out your own than t.i.ttie's?

LUCILLA. Oh, of course, if mine will do.

L. But that's very wicked, Lucilla!

LUCILLA. Wicked, sir?

L. Yes; if your heart was not so bad, you would much rather pull all the cat's hairs out, than one of your own.

LUCILLA. Oh! but sir, I didn't mean bad, like that.

L. I believe, if the truth were told, Lucilla, you would like to tie a kettle to t.i.ttie's tail, and hunt her round the playground.

LUCILLA. Indeed, I should not, sir.

L. That's not true, Lucilla; you know it cannot be.

LUCILLA. Sir?

L. Certainly it is not;--how can you possibly speak any truth out of such a heart as you have? It is wholly deceitful.

LUCILLA. Oh! no, no; I don't mean that way; I don't mean that it makes me tell lies, quite out.

L. Only that it tells lies within you?

LUCILLA. Yes.