happy again. I know it's very hard for you—it's easier for me—but it's the will of Providence.'
It might seem singular that Nancy—with her religious theory pieced together out of narrow social traditions, fragments of church doctrine imperfectly understood, and girlish reasonings on her small experience—should have arrived by herself at a way of thinking so nearly akin to that of many devout people, whose beliefs are held in the shape of a system quite remote from her knowledge—singular, if we did not know that human beliefs, like all other natural growths, elude the barriers of system.
Godfrey had from the first specified Eppie, then about twelve years old, as a child suitable for them to adopt. It had never occurred to him that Silas would rather part with his life than with Eppie. Surely the weaver would wish the best to the child he had taken so much trouble with, and would be glad that such good fortune should happen to her: she would always be very grateful to him, and he would be well provided for to the end of his life—provided for as the excellent part he had done by the child deserved. Was it not an appropriate thing for people in a higher station to take a charge off the hands of a man in a lower? It seemed an eminently appropriate thing to Godfrey, for reasons that were known only to himself; and by a common fallacy, he imagined the measure would be easy because he had private motives for desiring it. This was rather a coarse mode of estimating Silas's relation to Eppie; but we must remember that many
