Читать книгу: «The Blossoms of Morality», страница 9

Upwards of ten years had elapsed since they had been in possession of the farm; when Dorcas coming home from the fields one day to dinner, saw a phaeton in the road, which he had hardly cast his eyes on, till he saw it overset. He hastened to the spot to give them his assistance, and offered them the use of his team to convey their baggage. In the mean time, he begged them to step to his house, and take such refreshment as it afforded, though they had fortunately received no hurt.

"This place," said one of the gentlemen, "is always mischievous to me, and I suppose I must never expect to pass it without some accident. – About twelve years since, I somewhere hereabouts lost my bag, as I was returning from the fair, with five hundred guineas in it."

"Five hundred guineas, sir!" said Dorcas, who was all attention. "Did you make no enquiry after so great a loss?" – "I had it not in my power," replied the stranger, "as I was then going to the Indies, and was on my road to Portsmouth, which place I reached before I missed my bag. The ship was getting under way when I arrived there, and would have gone without me had I been an hour later. Considering it was money I had lost, it appeared to me a doubtful matter whether I should hear any thing of it after making the strictest enquiry; and had I been fortunate enough to succeed, even in that case, by losing my passage, I should have sustained a much greater loss than that of my bag and its contents."

After the part Dorcas has acted, this conversation was undoubtedly pleasing to him, and he consequently became more earnest in wishing the travellers to partake of the fare of his table. As there was no house nearer, they accepted the offer; he walked before to show them the way, and his wife came out to meet them, to see what accident had happened; but he desired her to return, and prepare dinner.

While the good woman was dressing the dinner, Dorcas presented his guests with some refreshments, and endeavoured to turn the conversation on the traveller's loss. Being convinced of the truth of his assertions, he ran to the minister, told him who he had with him, and begged he would come and dine with him. They all sat down to dinner, and the strangers could not help admiring the order, decency, and neatness that were every where conspicuous. They could not but notice the generosity and frankness of Dorcas, and were highly delighted with his helpmate, and the manner in which she treated her children.

As soon as dinner was over, Dorcas showed them his house, his garden, sheepfold, flocks, and granaries. "This house and premises," said he, addressing himself to the traveller who had formerly lost his money, "is your property. I was fortunate enough to find your bag and money, with which I purchased this farm, intending to restore it to the owner, should he ever come forward, and show himself. For fear I should die before an owner was found, I left a full detail in writing with the minister, not wishing my children to enjoy what was not their own."

It is impossible to express the surprise and astonishment of the stranger, who read the paper, and then returned it. He first gazed on Dorcas, then on Amarillis, and then on their young ones. At last, "Where am I?" cried he; "and what is it I have heard? Is this world capable of producing so much probity and virtue! and in what an humble station do I find it! Is this the whole of your property, my friend?"

"This house, my herd, and my cattle," replied Dorcas, "are all I possess. Even though you should keep the premises in your hand, still you will want a tenant, and I shall wish to be indulged with the preference."

The stranger replied, after a moment's pause, "Integrity like yours merits a more ample reward. It is upwards of twelve years since I first lost the money, and Providence threw it in your way. Providence has been no less kind to me, in blessing my undertakings. I had long since forgotten my loss, and even were I to add it to my fortune this day, it would not increase my happiness. Since it has pleased God that you should be the fortunate finder of it, far be it from me to wish to deprive you of it. Keep then what you have so well merited, and may heaven bless and prosper you with it."

He then tore the paper, on which Dorcas had made his acknowledgment of finding the purse, saying, "I will have a different writing drawn up, which shall contain my free gift of these premises, and shall serve to hand down to posterity the virtue and probity of this amiable pair." He fulfilled his word, by immediately sending for a lawyer, when he made over the premises to Dorcas and his heirs for ever.

Dorcas and Amarillis were then going to fall at the feet of their generous benefactor, but he would by no means permit it. "I am infinitely happy," said the generous stranger, "in having it in my power this day to confirm your felicity. May your children long after you inherit your farm, and imitate all your virtues!"

Remember, my youthful readers, that the pleasures and the comforts of human life are not in proportion to the extent of our possessions, but to the manner in which we enjoy them. The cottage of liberty, peace, and tranquility, is preferable to the gilded palaces of slavery, anxiety, and guilt.

The Conversation

IT happened on one of those delightful summer afternoons, when the heat of the day was tempered with the gently-wafting zephyrs, that Madam Heathcote was entertaining a large company at tea in her arbour in the garden. No situation could be more delightful. The arbour looked full in front of a fine river, on which some were busily employed in fishing, or pursuing their different occupations, while others were skimming on its surface for amusement. All round the arbour the luxuriant grapes hung in clusters, and the woodbine and jessamine stole up between them. A situation like this will naturally incline the mind to be thoughtful, and the whole company, by imperceptible degrees, began to draw moral reflections. They remarked, how different were the objects of our pursuits, how unsteady and fickle are all human affairs, and what empty baubles frequently attract our most serious attention. After some time being spent in a kind of desultory conversation, the principal speakers began to arrange their ideas under distinct heads, and of this class the first who spoke was

Dr. Chamberlaine

I am very well acquainted with two brothers, whom I shall conceal under the borrowed names of Mercurius and Honestus.

Mercurius was the elder son of a gentleman, who, with a moderate fortune, and by a nice management, so regulated his affairs, that he was generally thought to be exceedingly rich. – He gave a genteel education to his two sons, who finished their studies at Cambridge.

Mercurius attached himself more to the gaiety and politeness of the college, than to the drudgery of books. He was a gay and lively companion, and a perfect master of those little arts which always recommend a young gentleman to the acquaintance of the giddy fools of fortune, who are sent to both our universities more out of complaisance to fashion, than to improve their morals, or enlarge their understandings.

Mercurius had drawn this conclusion, (and it must be confessed, that experience tells us it is too true a conclusion), that powerful connections are more likely to raise a man's fortune in life than all the natural and acquired abilities which human nature is capable of possessing. He, therefore, took every opportunity to ingratiate himself with the noble young students, whose follies he flattered, and the fire of whose vanities he fanned.

Amidst this pursuit after fortune and grandeur, his father died, and left but a small pittance for the support of him and his brother Honestus. – This was soon known in the college, where fortune is considered as the first of all things. – Mercurius was now forced, in order to keep up his noble connections, to stoop to many meannesses, such as the thirst of ambition only can persuade the true dignity of a man to submit to; but, when we once quit the path of virtue in pursuit of imaginary pleasure, we must give up every hope of a retreat.

Among the patrons of Mercurius was a young nobleman of great fortune and connections, such as were more than sufficient to make a coxcomb of the happiest genius. The time arrived in which he was to quit college, and Mercurius accompanied him to London as his companion and friend. He was the constant partner of his nocturnal revels, and little more, in fact, than his footman out of livery. He was the dupe to his prejudices, the constant butt of his wit, and the contempt of every independent mind. But let us leave this mistaken man to the feelings of his own mind, and his fears for his future existence, that we may return to his brother.

Honestus, less ambitious than his brother, had a mind above stooping too low in order to rise the higher. He applied himself closely to his studies, and employed the little his father had left him in the most frugal manner. He turned his whole attention to the study of the law, in which he became a very able proficient, and at last quitted the university with the reputation of a profound scholar, a cheerful companion, and a sincere friend.

These, however, are seldom characters sufficient to raise a man in the world. He long remained unnoticed in his profession as a counsellor; but, however long the beams of the sun may be obscured, they at last pierce through the densest bodies, and shine in their native lustre. He now reaps the fruits of his honest labours, and often looks back with pity on the tottering state of his brother, and the parade of empty ambition.

Madam Lenox

When we consider the short duration of human life, when extended even to its longest period, and the many perplexities, cares, and anxities, which contribute to disturb the repose of even those whom we should be led to consider as happy mortals, what is there in our sublunary pursuits that ought to make any long and lasting impression on our minds?

We have seen many of the wisest people, on the loss of a darling child, or on a sudden and unexpected wreck in their affairs, retire from the world, and endeavour to seek consolation, by indulging their melancholy in some gloomy retreat. Surely, however, nothing can be more inconsistent with the dignity of human nature than such a conduct.

If to fly from the face of an enemy in the hour of battle, and seek a retreat in some sequestered forest, may be considered as cowardice in the soldier, is it no less so in the moral militant, who has not courage to face the storms of fortune, but precipitately flies from the field of adversity, the ground of which he ought to dispute inch by inch?

It has been an old and long-received maxim, that Fortune favours the daring, and shuns the coward. Whatever may be the whims and caprice of Dame Fortune, who sometimes makes a peer of a beggar, and as often reduces the peer to a state of penury, yet experience tells us, that she is seldom able, for any considerable length of time, to withstand resolute and unremitted importunities; and, when she has hurled us to the bottom of her wheel, whatever motion that wheel afterwards makes, it must throw us upwards. As those, who have enjoyed a good state of health during the prime of their lives, feel the infirmities of age, or a sudden sickness, more keenly than those who have laboured under a weakly and sickly constitution; so those, who have basked in the perpetual sunshine of fortune, are more susceptible of the horrors of unexpected calamities, than those who have been rocked in the cradle of misfortune.

To bear prosperity and adversity with equal prudence and fortitude is, perhaps, one of the greatest difficulties we have to conquer; and it is from hence we may venture to form our opinions of the generality of people. Those who are insolent in prosperity will be mean in adversity; but he who meets adversity with manly courage and fortitude, will, in the hour of prosperity, be humane, gentle, and generous.

To fly from misfortunes, and endeavour to console ourselves by retiring from the world, is undoubtedly increasing the evil we wish to lessen. This has often been the case of disappointed lovers, when the object of their hearts has proved inconstant or ungrateful. They have vainly imagined that there must be something very soothing to the afflicted mind, in listening to the plaintive sound of some purling and meandering stream, or in uttering their plaints to the gentle breezes and the nodding groves. But, alas! these delusive consolations only contribute to feed the disorders of the mind, and increase the evil, till melancholy takes deep root in their souls, and renders their complaints incurable.

The society of the polite and refined of both sexes is the only relief, at least the principal one, for any uneasiness of the mind. Here a variety of objects will insensibly draw our attention from that one which tyrannises in our bosom, and endeavours to exclude all others.

In the commerce of this life there is hardly an evil which has not some good attending it; nor a blessing which does not, in some degree or other, carry with it some bitter ingredient. To be, therefore, too confident in prosperity, is a folly; and to despair in adversity, is madness.

Those who enjoy the good while they have it in their power, and support the evil without sinking under its weight, are surely best fitted for this uncertain and transitory state. To have too nice and delicate feelings is, perhaps, a misfortune; and the wise man has very justly said, "as we increase in knowledge, so we increase in sorrow."

We are apt to form too great an opinion of ourselves, and to examine so closely into the conduct of others, that we at last begin to shun and despise all the world, in whom we can find no belief; but were we to examine our own conduct as critically, we should find, that we have as much to ask from the candour of others, as we have cause to give. Self-love and pride are the sources from whence flow most of our real, as well as imaginary woes; and if we seek the retired and sequestered hut, it is not so much with a view to avoid misery itself, as to endeavour to conceal it in ourselves from the eyes of the world.

Sir John Chesterfield

Certain philosophers tell us, that "there is no such thing as happiness or misery in this life, and that they are terms merely confined to the ideas of different people, who differently define them." It must indeed be confessed, from constant and invariable experience, that what a man, at one time in his life, considered as a misery, he will at another consider as a happiness.

Cleorus was, from his childhood, bred to business, and the pursuit of riches appeared to him as the principal blessing he had in view, since, from his worldly possessions, he hoped to derive every comfort of life. He viewed, with an eye of pity and contempt, the follies and extravagancies of young fellows of his own age, and considered their nocturnal revels and excursions as so many sad scenes of misery.

He continued in this opinion till he was turned of the age of forty; at which period, losing his wife, and finding his circumstances easy, he joined in the company of those we call free and easy. New company, by degrees, made him imbibe new sentiments, and what he had formerly considered as miseries, began insensibly to assume the name of pleasure, and his former happiness was soon construed to be misery. He began to reflect on the dull path he had trodden all the prime of his life, and therefore determined to atone for it in the evening of his days, by entering on such scenes as were disgraceful even to the youthful partners of his follies. Suffice it to say, that after having exchanged prudence for pleasure, he soon fell a martyr to his vices.

It is a melancholy but a just observation, that the man who turns vicious in the evening of his life, is generally worse than the youthful libertine, and his conversation often more lewd and obscene. Hence we may conclude with Ovid, that no man can be truly said to be blessed, till death has put a seal on his virtuous actions, and rendered him incapable of committing bad ones.

The destruction of happiness and misery is, perhaps, more on a level than we are in general apt to imagine. If the labouring man toils all the day, and hardly earns his bread by the sweat of his brow, yet every meal is to him a sumptuous feast, and he sleeps as soundly between coarse blankets as on a bed of down; nor does any part of his life betray a sense of that state of misery, such as it would be considered by the courtier.

If the courtier basks in the sunshine of fortune; if he be loaded with honours, riches, and titles, keeps a brilliant equipage, and has numerous dependants at his command, the world in general will consider him as placed in a state of happiness; but, if we contemplate him at leisure, see the anxieties of his mind to be still more great and powerful, which interrupt his broken slumbers, and see how insipid to him are all the luxuries of his table, his perpetual succession of false pleasure, and the mean adoration he is compelled to pay to the idol of power, we shall hardly allow him the idea of happiness, but justly consider him as more miserable than the labouring peasant.

The mind is undoubtedly the seat of happiness and misery, and it is within our power to determine which shall hold the empire there. To maintain a uniform conduct through all the varying stations of life – to content ourselves with what comes within our reach, without pining after what we cannot obtain, or envying others what they possess – to maintain a clear unsullied conscience – and to allow for the infirmities of others from a retrospect of our own, are perhaps some of the best rules we can lay down, in order to banish misery from this mortal frame, and to acquire such a degree of happiness, as may enable us to perform our terrestrial journey with some degree of satisfaction to ourselves and others.

Lady Heathcote

Though the depravity, luxury, and corruption of the times, form just subjects of complaint for the grave, the thoughtful, and the aged, yet I cannot help believing, that many of these complainants are themselves lending a helping hand to render the rising generation as effeminate and corrupt as the present.

I am now appealing to parents on the education of their children, which appears to me a subject that ought to attract the serious attention of those who wish longevity, peace, and happiness to their children, and prosperity, repose, and a reformation of manners to the rising generation.

"The first seasoning," says Plato, "sticks longest by the vessel. Thus those, who are permitted from their earliest periods to do wrong, will hardly ever be persuaded, when they arrive at maturity, to do right." It is a maxim with some people, a maxim surely founded only on pride, that their children shall not be checked in their early years, but be indulged in whatever their little hearts shall pant after; and for this reason, because they will grow wiser as they grow older. But, since the love of ease, finery, and pleasure, is natural to almost every youthful mind, how careful ought each parent to be to check those juvenile sallies, which, if encouraged, will in time be productive of the very evils they complain of in the present generation.

It is not only in childhood, but also in their progress through school, and during their apprenticeship, that these indulgences are continued; and an excuse is always ready, that their children must not be more hardly treated than others. Hence it follows, that you often meet the apprentice of eighteen strutting through the streets in his boots on an errand of business, or screening himself from the dew of heaven under the shade of a large silken umbrella! – It would be worse than sacrilege, in their opinions, to appear abroad with an apron before them, or in their working dress.

Their evenings are too often spent abroad at chair clubs, in alehouses, at the theatres, or in some gardens. "To know the world," as they call it, is more their study than the attainment of their profession, by which they are hereafter to live. But of what does this knowledge of the world consist? – To despise virtue, to laugh at morality, and to give way to the most shocking scenes of folly and dissipation. Their Sundays, part of which, at least, ought to be spent in acts of piety, are passed in revelling and drunkenness; and the exploits and excesses of that day furnish plenty of boastful conversation for the rest of the week.

What can be expected from a youth, when he shall arrive at manhood, who has thus passed the morning of his life? and with what reason can either parents or masters complain of the depravity of the times, since they themselves take so little care of the morals of the rising generation?

The youth who has been long accustomed to revel through the dangerous wilds of gaiety and pleasure, and has once given a loose to the excesses of the town, will hardly ever be prevailed on to quit them, for what he considers as the dull enjoyments of a calm, peaceable, and virtuous life. Deaf to all remonstrances, he pursues his pleasures, and perishes in the midst of his delusive enjoyments.

To check these evils, and thereby prevent the fatal consequences, the infant mind must be carefully watched, and the unruly passions made to give way to the reason and authority of the parent. Nothing can be so pleasing and delightful, and, at the same time, more the duty of the parent, than to watch over the tender thought, and teach the young ideas to flow in a proper channel. To leave these cares to the vain hope, that reason and maturity will gradually fix the wandering mind, and bring it to a proper sense of its duty, is as absurd and ridiculous as to expect that the fiery steed, who has never felt the spur nor the curb, the saddle nor the bridle, will with age become the peaceful, the quiet, and the obedient animal.

Nature seems, in some instances, to have given to the inferior class of beings that degree of instinct, which sometimes puts human reason to the blush. Shall inferior beings, merely by the power of instinct qualities, show more care and prudence in rearing their tender offspring, than proud man, with all his lordly and boasted superiority of human reason?