him up. I was took up, took up, took up, to that extent that I reg'larly grow'd up took up.

"This is the way it was, that when I was a ragged little creetur as much to be pitied as ever I see (not that I looked in the glass, for there warn't many insides of furnished houses known to me), I got the name being hardened. 'This is a terrible hardened one,' they says to prison wisitors, picking out me. 'May be said to live in jails, this boy.' Then they looked at me, and I looked at them, and they measured my head, some on 'em-they had better a-measured my stomach-and others on 'em giv' me tracts what I couldn't read, and made me speeches what I couldn't understand. They always went on agen me about the devil.”

Poor old Toby Veck, in The Chimes, reflected the theories that Dickens wished to overthrow.

"It seems as if we can't go right, or do right, or be righted," said Toby. "I hadn't much schooling, myself, when I was young; and I can't make out whether we have any business on the face of the earth, or not. Sometimes I think we must have a little; and sometimes I think we must be intruding. I get so puzzled sometimes that I am not even able to make up my mind whether there is any good at all in us, or whether we are born bad. We seem to be dreadful things; we seem to give a deal of trouble; we are always being complained of and guarded against."

The most realistic picture of the influence of the child-depravity ideal on the training of childhood is given in Mrs. Clennam, in Little Dorrit. She was a hard, malignant, dishonest, unsympathetic woman, who had deliberately driven Arthur's mother to madness and blighted his father's life in the name of her false religion, and blasphemously claimed that she was doing it in God's stead, as his devoted servant. Yet she was sure she was truly religious, and had a pious vanity in the fact that she was "filled with an abhorrence of evil doers." She was filled with gladness, too, at the prospect of marrying a man of like training with herself. Speaking of the training of herself and her husband she said:

"You do not know what it is to be brought up strictly and straitly. I was so brought up. Mine was no light

youth of sinful gaiety and pleasure. Mine were days of wholesome repression, punishment, and fear. The corruption of our hearts, the evil of our ways, the curse that is upon us, the terrors that surround us-these were the themes of my childhood. They formed my character, and filled me with an abhorrence of evil doers. When old Mr. Gilbert Clennam proposed his orphan nephew to my father for my husband, my father impressed upon me that his bringing-up had been, like mine, one of severe restraint. He told me, that besides the discipline his spirit had undergone, he had lived in a starved house, where rioting and gaiety were unknown, and where every day was a day of toil and trial like the last. He told me that he had been a man in years long before his uncle had acknowledged him as one; and that from his school days to that hour, his uncle's roof had been a sanctuary to him from the contagion of the irreligious and dissolute."

Speaking of her training of Arthur, she said:

"I devoted myself to reclaim the otherwise predestined and lost boy; to bring him up in fear and trembling, and in a life of practical contrition for the sins that were heavy on his head before his entrance into this condemned world."

Dickens describes her religious character as such as might naturally be expected to develop in a woman whose childhood revealed to her only the self-abnegation and terrors of religion and the utter contempt for humanity shrouded in the doctrine of child depravity. She had seen God as an awful character of sleepless watchfulness to see her evil doing and record it, of wrathfulness, and of vengeance, but never of loving sympathy and forgiveness. So she fitted her religion to the character that such training had formed in her.

Great need had the rigid woman of her mystical religion, veiled in gloom and darkness, with lightnings of cursing, vengeance, and destruction, flashing through the sable clouds. Forgive us our debts as we forgive our debtors, was a prayer too poor in spirit for her. Smite Thou my debtors, Lord, wither them, crush them; do Thou as I would do, and Thou shalt have my worship: this was the impious tower of stone she built up to scale heaven.

The old discipline and the old training were based on the belief that children like to do wrong better than to do right. There could be no greater error, or one more certain to lead to false principles of training, and prevent the recognition of the true methods of developing character in childhood.

Children do not like to do wrong better than to do right. They like to do. They like to do the things they themselves plan to do. They like to do the things that are interesting to themselves. Their lack of wisdom leaves them at the mercy of their interests, and without guidance their constructiveness may turn to destructiveness. When it does so, it is because of the neglect of their adult guides to surround them with plenty of suitable material for construction or transformation adapted to their stage of development. With a sufficient variety of material for constructive plays the child will rarely exhibit destructive tendencies, and when he does so, the wisdom of his adult guide should find little trouble in changing his interest centre from the wrong to the right. The skilful trainer changes the interest centre without making the child conscious of adult interference.

It costs little to supply the child with sand and blocks, and soft clay, and colors, and colored paper, and blunt scissors and gum, and other similar materials—much less than is usually spent for toys; yet such materials would save parents from much worry, and help them to get rid of the wrong ideals, and they would preserve the natural tendency of children to constructiveness, and afford them an opportunity for the comfort and the development of real self-activity.

The child's most dominant tendency is activity in using the material things of his environment to transform them into new forms or relationships in harmony with his own plans. This tendency is intended to accomplish four great purposes in the child's development. It reveals the child's own powers to himself, it develops his originality, it trains him to use his constructive powers, and it gives him the habit of transforming his environment to suit his own plans. If he is not supplied with suitable mate

rial to play with he will appropriate the material he finds most available. In this way, through the absolute neglect of his adult guides, he has acquired a bad reputation.

The instinct that leads the child to transform his material environment should lead to the conscious desire and determination to improve the physical, intellectual, and spiritual conditions around him at maturity. It is therefore a very essential element in his training, and to check or neglect it may weaken and warp his character as much as it was intended to strengthen and direct it. Thus the children have been coerced because men believed them to be depraved, and the coercion has developed the apparent depravity.

The darkest clouds have been lifted from the vision of adults and from the lives of the little ones by the breaking of the power of the doctrine of child depravity. The teacher especially has a more hopeful field opened to him. His great work of training is no longer restricted to putting blinders on the eyes of children to prevent their seeing evil, and bits in their mouths to keep them from going wrong. He believes that every child has an element of divinity, however small and enfeebled by heredity or encrusted by evil environment, and that his chief duty is to arouse this divinity (his selfhood or individuality) to consciousness and start it on its conscious growth toward the divine. The revelation of this new and grander ideal has led to all intelligent child study for the purpose of discovering what adulthood can do, and especially what childhood itself can do, in accomplishing its most perfect training for its highest destiny.

Dickens expressed his general faith in childhood in Mrs. Lirriper's remark to the Major about Jemmy:

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"Ah, Major," I says, drying my eyes, we needn't have been afraid. We might have known it. Treachery don't come natural to beaming youth; but trust and pity, love and constancy-they do, thank God! "

He taught his philosophy of the origin of many of the evils that are attributed to child depravity in Nobody's

Story. "Nobody" means the workingman. He says to the Master:

"The evil consequences of imperfect instruction, the evil consequences of pernicious neglect, the evil consequences of unnatural restraint and the denial of humanizing enjoyments, will all come from us, and none of them will stop with us. They will spread far and wide. They always do; they always have done just like the pestilence. I understand so much, I think, at last."

There is profoundness in these doctrines.