In minds of a certain cast, the title of this essay may possibly
excite surprise. It might be imagined that the writer was guided
in the choice of a subject, as the Cynic was directed in his tub,
by that misanthropy which affects to look on good and evil, with
an equal frown; or by that pride which finding itself linked to
poverty, strives to dignify the despised partner of its destiny.
Yet, in spite of these suggestions, much may be said in favour
of those narrow resources, which the superficial view with pity,
and the worldling with scorn. And further, the assertion may be
hazarded, that they are favourable to individual character and
happiness, as well as to the general cause of literature and virtue.
Repeated proofs of the first position, may be drawn from the common
scenery of life.--Observe that boy, in the early stages of his
education.--Why does he destroy his books, and cast about him his
pens and his pencils? Why are his pages the repository of blots,
and deformed with dogs-ears, and his volumes alternately his sport,
and his footstool? Because he feels that his parents are able to
purchase more. Why does he occasionally fix on their contents, a
scowling eye, and the bent brow of discontent? Fear of present
discipline, or a listless desire of winning the dainties and praises
of parental indulgence, are forcing a reluctant attention to his
lesson.
Mark that boy at his side. Why does he so carefully use his scanty
writing materials, and so faithfully return his books to their
place, when his task is finished? Because he has learnt their value
by the difficulty of obtaining them. Why does he pursue his studies
with unremitting application, yet with a cheerful countenance?
Because he considers it a privilege to be permitted to acquire
knowledge, and his studies are but a recreation from severer
labours. His mind takes its pastime along with its nourishment,
while his companion, like a prisoner, is only anxious to escape
from durance. One, in toiling to gain instruction, feels himself
the indebted party: the other, if he ever submits to it, fancies
he has conferred a favour which entitles him to commendation and
reward. This diversity of motive, will naturally produce diversity
of action; and action, long continued, becomes confirmed into
habit. Time, while he palsies the springs of energy, and quenches
the ardour of thought, adds force to those habits, which indulgence
has fostered and nourished. And will it be supposed that habits of
carelessness, watchfulness, and mental indolence, continued through
the important period of school education, will have no influence on
the future character? Is the productiveness of Autumn, not affected
by the poverty of the blossoms of Spring; or the future symmetry
of the tree, uninjured by the excrescences of the sapling? No one
imagines that early habits of industry, economy, and application,
stamped on the character in its formation, will ever be wholly
obliterated; why then, is that state of fortune considered as an
evil, which aids their implantation by the strength of necessity?
Mark that student at the University. Why is he lounging in the
fashionable walks, ogling the ladies, displaying an expensive dress,
contracting bills at the confectioner's and tailor's, late at
prayers, listless at recitations, satisfied only in the resorts of
folly, vanity, and dissipation? Why does he return home, uninformed
in mind, undecided in profession, tinctured with extravagance,
or involved in debt? Because he knew his parents were rich, and
believed that wealth was a substitute, both for science and for
virtue.
Why does a youth from the same neighbourhood, perhaps his inferior
in talents, maintain the first standing in his class, and gain the
honours of his seminary? What heightens his love of knowledge,
brightens his eye with intelligence, incites him to mark every hour
with diligence, every day with duty; what enables him to scorn
luxurious indulgence, and to endure privation with a noble hardiness
of soul? The consciousness that his family are poor, and that by his
own exertions he must stand or fall.
Thus excited to perseverance, he ascertains the extent of his own
talents, bends them to their proper objects, brightens them by
exercise, and entrusts them "to the usurer, that the Giver, at
his coming, may receive his own."--The indolent mind, weakened by
indulgence, views knowledge as "an austere man," and committing
its talent to the earth, beholds its harvest in the mildew, the
mouldering, and decay of its own powers.
Where a taste for literature exists, and the means of attaining
it are not precluded, narrow resources are favourable to its
acquisition. Would Johnson, the giant of English literature, have
gained the proud eminence which he commands, without aid from the
strong hand of necessity? Did he not even express gratitude, that
the touch of adversity had been appointed to rouse him from the
slumber of his native indolence? Is it probable that mankind would
have been delighted with the elegance of his "Prince of Abyssinia,"
if affluence had enabled him to discharge the mournful debt of his
mother's obsequies? Did not the classical Beattie trace his ardour
of literary pursuit, and his premature proficiency to the stimulus
of his bursary at Aberdeen? Did he not refer some of the most
descriptive stanzas in his "Minstrel," to his state of seclusion
and poverty, when a parish schoolmaster, and precentor, at the foot
of the Grampian Mountains?--Would the Ayrshire ploughman's "wild
bird of heaven," have displayed such varying plumage, such fearless
compass of tone, had it been confined in a gilded cage, and pampered
with the enervating luxuries of fortune?
Whatever enforces mental application, is favourable to mental
improvement; and nothing teaches the lesson of application more
thoroughly than necessity. Whatever exercises the inventive powers,
is favourable to genius, and necessity executes this office so
powerfully, that it is styled even by the common people, "the
mother of invention." The affinity between restricted resources,
and virtue, is of obvious perception. Habits of self-denial, and
self-control, insensibly lead to moderated desires, and inspire that
content which is the secret of happiness. A well-regulated mind, by
accustoming itself to privation, and sacrifice, rises superior to
selfish gratifications, and improves in that disinterested state of
the affections, which is one of the greatest objects of piety to
cultivate.--The man, whose narrow possessions are the fruit of his
own industry, will better understand their value, more studiously
avoid the vices that dissipate them, and more conscientiously limit
his expenses by his income.--Thus will he keep his spirit unhumbled
by the embarrassments of debt, and his heart unchilled by dread at
the face of a creditor. Rational economy, while it supplies him
with the means of rendering every man his due, will prove also the
legitimate fountain of charity. Profusion is no friend to pity;
and how can he have a right to be liberal, whose debts are unpaid.
The movings of Charity are silenced, by the "cry of the labourers
whose wages are kept back;" while he, whose industry has satisfied
the claims of justice, may make glad the hearts of theirs, while
his own reproaches him not. May we not suppose that the remembrance
of having ourselves known want, would soften the feelings to the
wants of others? as a participation in the sufferings of sickness,
creates deeper sympathy for the victims of disease? Who, with a
warmer overflowing of charity, would impart bread to the hungry, and
a garment to the shelterless, than the man, who had himself felt the
need of one, or by his own labour obtained possession of the other?
A class of distresses, of which the rich can have no conception, he
has entered into; and in his humble gift there will be more charity,
than in the ample donations of Pride, listening to hear Fame extol
her bounty. As the Israelites were incited to hospitality, by the
remembrance that they had once "been strangers in the land of
Egypt," so the heart that has endured the privations of poverty, can
better estimate, and more feelingly relieve them.
If the happiness of any condition be computed by its usefulness, by
the energies which it awakens, and the virtues which it cherishes,
may we not believe, that many in making up their account of life,
will have reason to bless the Almighty Disposer, that they were
shielded by his providence from the enervating influence and the
dangerous temptations of wealth.
[_Con. Mirror_.