"I place no dependence whatever on education; men become what nature fits them to be. They attain, under all relations, what is called their destiny. As the human being lies in his cradle, so he lies in his coffin. Some little help comes from talents and capabilities, but as a whole they are only incidental; the natural bias gives the home blow."
Eric had no heart to enter upon these discussions; he was weary of this everlasting game of words.
The doctor continued:—
"I have a peculiar grudge against these people; it vexes me that these rich people should buy for themselves the fragrant fruits of higher culture; then, again, I am consoled by the word of Him who stood at the very centre of thought, and said, 'A rich man cannot enter into the kingdom of God.' The rich are too heavily ballasted; they have a pampered existence, they are removed far from the actual needs of life, and they withdraw themselves from the natural influences of the seasons; they flit into different climates and out of them again, and everywhere they have comfortably prepared swallow-nests. It would be an intolerable heartlessness of fate, if, without any irksome toil, they, are to have also the higher joys as a possession, which belong alone to us."
"There is no royal road to geometry, is Euclid's saying," Eric interposed; "science and knowledge are acquired only through labor, and what I want to do with this boy can all be comprehended in one word: I want to give him self-activity."
"Just so," replied the physician; "yes, that's it! we who live to the spirit have the advantage over the rich in this respect, that we are alone by ourselves; the rich man does not know the silent growth in the dewy stillness of solitude; he always has so much, he never has himself, and never himself alone. This is what I understand by that verse of the Bible, 'What shall it profit thee, if thou shalt gain the whole world, and lose thine own soul? That is to say, Art never alone in thyself, with thyself? He who has nowhere to lay his head, he can yet carry his head high and free. You see it was to some purpose that I studied theology for two years, until I came to see that though much cannot be effected, yet more is to be done by practising quackery on the body, than on the soul."
The doctor could not speak, he laughed so heartily. At last he said,—
"The great question always is, how receptivity itself confers upon one all that is desirable. That would be your principal task, to awaken and to perfect in Roland his power of receptivity. He must first of all, be taught in a regular way. In what he knows of the world, he is yet a child, and in what he desires of the world, he is a man, one may say a live man."
Eric had much to say in reply, but he smiled to himself, for he thought how easy it is to theorize. The doctor had justly found fault with him for enlarging upon so many topics, and now he was to perceive that he could be silent. He said nothing, and the doctor continued:—
"As to the rest, I can tender you effectual aid, if you conclude to accept the position. Pity that you are not a medical man; as I look at it, no one but a physician should be an educator. Have you taken notice that the young fellow has a poor digestion? a young man in these times ought to be able to digest pebble-stones! I cannot bring it about that only simple kinds of food should be given him. The noble and the rich eat without hunger, and drink without thirst. This young man can have everything but one real, substantial enjoyment. It is a small matter, but take it just for an example: Roland receives no enjoyment from new clothes. Now strike this joy out of your childhood, out of your youth. I must confess, that I can take pleasure for weeks in a well-fitting garment, as often as I put it on. What are you smiling at?" the physician interrupted himself.