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worship the sun, the moon, the host of heaven, the rivers, the sea, fire, air, and what not. Would you that the Creator, for the sake of these fools, should ruin his own works, and disturb the laws appointed to nature by his own wisdom ? If a man steals grain and sows it, should the seed not shoot up out of the earth, because it was stolen ? O no! the wise Creator lets nature run her own course ; for her course is his own appointment. And what if the children of folly abuse it to evil? The day of reckoning is not far off, and men will then learn that human actions likewise reappear in their consequences by as certain a law as the green blade rises up out of the buried corn-seed.”




Παρά Σέξτου- -την έννοιας του κατά φύσιν ζήν, και το σεμνόν απλάστως, , - ώστε κολακείας μεν πάσης προσηνεστέραν είναι την ομιλίας αυτού, αιδεσιμώτατον δε παρ' αυτόν εκείνον τον καιρόν είναι: και άμα μεν απαθέστατος είναι, άμα δε φιλοστοργότατον και το ιδείν άνθρωπον σαφώς έλάχιστον των εαυτού καλών ηγούμενος την αυτού πολυμαθίην. .

M ANTONINUS. From Sextus, and from the contemplation of his character, I learned what it was to live a life in harmony with nature ; and that seemliness and dignity of deportment, which insured the profoundest reverence at the very same time that his company was more winning than all the Aattery in the world. To him I owe likewise that I have known at once the most dispassionate, and the most affectionate, and who of all his attractions set the least value on the multiplicity of his literary acquisitions.



I HOPE you will not ascribe to presumption the liberty I take in addressing you on the subject of your work. I feel deeply interested in the cause you have undertaken to support; and my object in writing this letter is to describe to you, in part from my own feelings, what I conceive to be the state of many minds, which may derive important advantage from your instructions.

I speak, Sir, of those who, though bred up under our unfavourable system of education, have yet held at times some intercourse with nature, and with those great minds whose works have been moulded by the spirit of nature; who, therefore, when they pass from the seclusion and constraint of early study, bring with them into the new scene of the world much of the pure sensibility which is the spring of all that is greatly good in thought and action. To such the season of that entrance into the world is a season of fearful importance; not for the seduction of its passions, but of its opinions. Whatever be their intellectual powers, unless extraordinary circumstances in their lives have been so favourable to the growth of meditative genius that their speculative opinions must spring out of their early feelings, their minds are still at the mercy of fortune: they have no inward impulse steadily to propel them: and must trust to the chances of the world for a guide. And such is our present moral and intellectual state, that these chances are little else than variety of danger. There will be a thousand causes conspiring to complete the work of a false education, and by inclosing the mind on every side from the influences of natural feeling, to degrade its inborn dignity, and finally bring the heart itself under subjection to a corrupted understanding. I am anxious to describe to you what I have experienced or seen of the dispositions and feelings that will aid every other cause of danger, and tend to lay the mind open to the infection of all those falsehoods in opinion and sentiment, which constitute the degeneracy of the age.

* L. I. 9. But the passage is made up from, rather than found in, Antoninus.-Ed.

Though it would not be difficult to prove, that the mind of the country is much enervated since the days of her strength, and brought down from its moral dignity, it is not yet so forlorn of all good,—there is nothing in the face of the times so dark and saddening and repulsive -as to shock the first feelings of a generous spirit, and drive it at once to seek refuge in the elder ages

of our greatness. There yet survives so much of the character bred up through long years of liberty, danger, and glory, that even what this age produces bears traces of those that are past, and it still yields enough of beautiful, and splendid, and bold, to captivate an ardent but untutored imagination. And in this real excellence is the beginning of danger: for it is the first spring of that excessive admiration of the age which at last brings down to its own level a mind born above it. If there existed only the general disposition of all who are formed with a high capacity for good, to be rather credulous of excellence than suspiciously and severely just, the error would not be carried far: but there are to a young mind, in this country and at this time, numerous powerful causes concurring to inflame this disposition, till the excess of the affection above the worth of its object is beyond all computation. To trace these causes it will be necessary to follow the history of a pure and noble mind from the first moment of that critical passage from seclusion to the world, which changes all the circumstances of its intellectual existence, shews it for the first time the real scene of living men, and calls up the new feeling of numerous relations by which it is to be connected with them,

To the young adventurer in life, who enters upon his course with such a mind, every thing seems made for delusion, He comes with a spirit the dearest feelings and highest thoughts of which have sprung up under the influences of nature. He transfers to the realities of life the high wild fancies of visionary boyhood: he brings with him into the world the passions of solitary and untamed imagination, and hopes which he has learned from dreams. Those dreams have been of the great and



wonderful and lovely, of all which in these has yet been disclosed to him: his thoughts have dwelt among the wonders of nature, and among the loftiest spirits of men, heroes, and sages, and saints ;—those whose deeds, and thoughts, and hopes, were high above ordinary mortality, have been the familiar companions of his soul. To love and to admire has been the joy of his existence. Love and admiration are the pleasures he will demand of the world. For these he has searched eagerly into the ages that are gone; but with more ardent and peremptory expectation he requires them of that in which his own lot is cast: for to look on life with hopes of happiness is a necessity of his nature, and to him there is no happiness but such as is surrounded with excellence.

See first how this spirit will affect his judgment of moral character, in those with whom chance may connect him in the common relations of life. It is of those with whom he is to live, that his soul first demands this food of her desires. From their conversation, their looks, their actions, their lives, she asks for excellence. To ask from all and to ask in vain, would be too dismal to bear: it would disturb him too deeply with doubt and perplexity and fear. In this hope, and in the revolting of his thoughts from the possibility of disappointment, there is a preparation for self-delusion: there is an unconscious determination that his soul shall be satisfied ; an obstinate will to find good every where. And thus his first study of mankind is a continued effort to read in them the expression of his own feelings. He catches at every uncertain shew and shadowy resemblance of what he seeks; and unsuspicious in innocence, he is first won with those appearances of good which are in fact only false pretensions. But this error is not carried far ; for there is a sort of instinct of rectitude, which, like the pressure

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