# The Spoilt Child/Chapter 13

CHAPTER XIII. Barada Babu's Pupil.
Barada Babu had an extraordinary and unusual knowledge of educational methods. He had special acquaintance with all the different faculties and emotions of the mind, and with the methods whereby men may become intelligent and virtuous by the proper exercise of them. A teacher's work is no light one: there are many who have but a mere smattering of knowledge, and take up teaching just from want of other occupation; good instruction cannot be expected from men of this type. To be a genuine teacher, a man must be thoroughly acquainted with the whole tendency of the mind and all its energies; and he must by calm and patient observation discover and learn the best way to become a really practical guide of youth. To teach in a haphazard fashion, without doing something of this kind, is like striking a stone with a kodáli; it may fall on the stone a hundred times, but not a handful of soil will it cut. Now Barada Babu was a man of great acuteness and shrewd observation: he had so long paid special attention to the subject of education that he was well versed in the best methods of instruction: and the learning that was imparted according his system was really solid. As education is now in Government schools, its real end is not attained, for the reason that nothing is done for the harmonious development of the faculties of the mind and the emotions. The scholars learn everything by heart, and consequently memory alone is awakened: the faculty of thought and ​ and reflection generally lies dormant, and the idea of bringing the different activities of the mind into play seems not to exist. The chief end of education being to develop the mental powers and qualities harmoniously with the gradual growth of the scholar, one faculty should not be abnormally exerted at the expense of another. Just as the body gets compact and grows well-knit by an harmonious exercise of all the limbs, so the mind is strengthened and the intelligence developed by an harmonious exercise of the sum total of their energies. All the moral qualities likewise should be simultaneously elicited: because one may be brought into play it does not follow that all will be. Reverence for truth, for instance, may be developed, without a single particle of kindliness: a man may have a large element of kindliness in his nature, but no practical knowledge of the business of life. Again, he may be perfectly honest in his business relations, and yet display indifference or absolute want of affection for his father, mother, wife and children; or he may be all that is proper in his domestic relations, but wanting in uprightness in his business affairs. Barada Babu was well aware in fact, that faith in God was the foundation of the due development and exercise of the qualities of the mind, and that they could only be duly developed in proportion as that faith increased; for otherwise the task was as futile as trying to write on water.
Most fortunately for him, Ramlall had become Barada Babu's pupil, and all his faculties were being harmoniously developed and exercised. Association with a good man is a far more potent factor in developing moral qualities than mere instruction; indeed by such intercourse a mind may be as completely transformed as a branch of the wild plum grafted on to a mango tree. So great is the majesty of a really noble character that even its shadow falling ​ on one that is base and corrupt raises it in time to its own image. By association with Barada Babu the mind of Ramlail became almost a complete reflection of his. With the object of making himself strong, as soon as he rose in the morning, he would take a stroll in the open air; for strength of mind he knew could not exist without strength of body: after his walk, he would return home and engage in prayer and meditation. The only books he read were those the perusal of which promoted the growth of intelligence and good character, and the only persons he conversed with were those whose conversation had the same effect. On merely hearing the name of any good person, he would go and visit him, making no enquiries about his caste or condition in life. So keen was his intelligence that in conversation with anyone he would speak only on matters of real moment: he had no taste for gossip. If anybody spoke on subjects of but trifling importance, he succeeded by force of his intelligence in extracting the pith of the matter, as a fruit-extractor the pulp of the fruit. The steady growth of faith in God, of morality, and of a good understanding formed the burden of his meditations. By such consistent conduct as this, his disposition, his character and his whole conduct became more and more worthy of commendation. Goodness can never be hid. The people in the village would say to each other: "Ah, Ramlall is the Prahlad of a family of Daityas." In all their griefs and misfortunes he was ever to the front with his help. He did all he could think of to assist any in need of help, by his personal exertions on their behalf, whether with his purse or with his understanding. Old and young, they were all known to Ramlail, and were all his friends. If they heard him abused, it was as though a dart had ​ pierced their ears; if they heard him praised, great was the rejoicing. The old women of the village would say to each other: "If we had such a child we should never let him out of our sight. Oh, what a store of merit must his mother have laid up to have got a son like this!" The young women, observing Ramlall's beauty and good qualities, exclaimed in their hearts: "God grant that such a husband may fall to our lot!"
Ramlall's good disposition and character were manifested in manifold ways, both at home and abroad. He never failed in any single particular of his duty towards each member of his home circle. His father, observing him, thought to himself;-- "Ah, my younger son is becoming lax in his observances of Hindu religious customs! he does not keep the sacred mark on his forehead, nor use the customary vessels at his prayers, nor even the beads for the repetition of the sacred name of Hori: and yet he does perform his devotions after his own manner, and is not addicted to vice. We may tell any number of lies: the boy, on the contrary, knows nothing but the truth. He is most devoted to his parents, yet never consents to what he thinks wrong, even at our urgent request. Now I find a good deal of duplicity necessary in my business: both truth and falsehood are requisite. How otherwise could I keep up the great festivals that I have constantly to be celebrating in my house, the Dol Jatra, the Durga Pujah and others? Now Matilall may be a wicked boy, but he keeps up his Hindu observances; besides, after all, I do not think he is so very bad; he is young yet, he must sow his wild oats." Ramlall's mother and sisters were deeply affected by his many good qualities: they rejoiced with the joy of those who out of dense darkness see light. Matilall's evil behaviour had had a most distressing effect ​ upon them: bowed down as they had been in shame at the evil reports they heard of him, they had known little ease of mind. Now again there was in their hearts, because of Ramlall's good qualities, and their faces were lighted up with joy. At one time all the men-servants and maid-servants of the house, getting only abuse or blows from Matilall, had been in terror of their lives: now, softened by Ramlall's gentle address and kind treatment, they paid all the greater attention to their work.
When Matilall and his companions, Haladhar and Gadadhar, saw this behaviour of Ramlall, they remarked to each other that the boy had gone silly,-- must be cracked,-- and said to the master of the house: "This brat should certainly be sent to a lunatic asylum: he is a mere child, yet his sole talk day and night is of virtue: it is disgusting to hear an old man's words in the mouth of a child." Others of Matilall's companions would occasionally say:-- "Mati Babu, you are in luck's way: things don't look promising for Ramlall: he will soon come to grief if he makes a parade of virtue like this: you will then get all the property, and there will be no obstacle to your complete enjoyment. Even if he does live, he will be little better than an idiot. But what can you expect? what says the proverb? 'As the teacher so the taught.' Could he find no other master in this wide world that he must get hold of some mantras from an Eastern Bengalee, and go wandering about parading his virtue before the world? If he does this much more, we will send him and his teacher about their business. The canting humbug! he goes about saying: 'Ah, how happy I should be if my elder brother were to give up the society of his evil companions!' 'Ah, if my elder brother were only to frequent the society of Barada Babu, what a good thing it should be!' Ha ha! Barada Babu indeed,-- the dismal ​ old blockhead, a very prince of prigs. Look out, Mati Babu: take care that you do not after all get under his influence and go to him? What, are we to go to school again? If he wishes, let him come to us and be taught: we are very hard up for a little amusement."
Thakchacha was always hearing about Ramlall, and he began to think the matter over: the one aim of his life was to find a favourable opportunity for making a successful swoop or two on Baburam Babu's property. So far, most of the suits-at-law had ended disastrously, and he had had no opportunity for such a stroke: yet he never failed to keep on baiting his ground before casting his nets. Ramlall however having become what he was, he could not expect any fish to fall into his net, for however skilfully it might be cast the boy would advise his father not to enter it. Thakchacha saw then that a great obstacle had presented itself in his way and he thus reflected: "The moon of hope must have sunk behind a cloud of despair, for it is no longer visible." After profound deliberation, he observed one day to his employer; -- "Babu Saheb, your youngest son's behaviour has made me very anxious: I do not think he can be quite right in his mind. He is always angry with me and tells everybody that I have corrupted you: my heart is wounded when I hear this. Ah, Babu Saheb! this is not as it should be: if he speaks like this to me, he may one day speak harshly to you. The boy will doubtless become good and gentle in time, but now he is boorish and rude, and must be corrected; besides, so far as I can judge, you may lose all your property if this course is allowed." A casual remark may very easily disturb the mind of a man who is naturally rather dense. As a boat in the hands of an unskilful steersman is tossed about in a storm, unable to make the shore, so a dull​witted man is in almost constant perplexity, seeing only chaos around him: he can himself come to no decision on the merits of any subject. For one thing, poor Baburam Babu was naturally rather thick-headed, and for another, Thakchacha's words were to him as the sacred Vedas: so he stood stupidly gazing about like a man in a maze, and after a while asked Thakchacha what plan he could suggest. That astute individual replied: "Your boy, sir, is not a wicked boy: it is Barada Babu that is the origin of all the mischief. Only get him out of the way, and the boy will be all right. Ah, Babu Saheb! the son of a Hindu should observe all the ordinances of his religion as a Hindu. A man has need of both good and bad qualities if he is to engage in the business of this life: the world is not all honest: what use would it be to me if I were the only upright man in it?"
Men always regard with approval, as the opinion of a really great mind, language that is in keeping with their own convictions. Thakchacha was well aware that he had only to talk about the observance of Hindu ceremonial, and the preservation of property, and his aim would be accomplished; and, as a matter of fact, it was by such talk that he achieved his end. When Baburam heard the advice Thakchacha gave, he acquiesced at once in it, remarking: "If this is your opinion, finish the matter off at once: I will supply you with any money you may want, but you must work out the plan yourself."
There was a good deal of discussion of this kind about Ramlall. "Many sages, many saws," says the proverb. Some said: "The boy is good in this respect:" others would reply: "But not good in this." One critic complained: "He is deficient in one important quality, which makes all his other excellences go for nothing, just as when a speck of cow-dung has fallen into a vessel of milk, the ​ whole is tainted." Another retorted: "The boy is perfect."
Thus time went on. At last it chanced that Baburam Babu's eldest daughter fell dangerously ill. Her parents called in a number of physicians to see her. Matilall, needless to say, never once came near his sister, but went about saying that a speedy death was preferable to the life of a widow in a rich man's house; and during the time of her illness, he only indulged himself the more. Ramlall on the other hand was unremitting in his attention: foregoing both food and sleep, and full of anxious thought, he exerted himself to the utmost for the girl's recovery. But she did not recover, and as she was dying she put her hand on her younger brother's head, saying: "Ah, brother Ram! if I die, and am born a girl in my next birth, God grant that I may have a brother like you. I cannot tell you what you have done for me. God make you as happy as you wish." With these words, his sister breathed her last.