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arrive, let me fill up the time with such representations as thou canst give me. I am not ignorant of the motive that affembles such numbers in that piace, and cannot but consider it as the centre of wisdom and piety, to which the best and wifest men of every land must be continually reforting.”

“ There are some nations, faid Inlac, that send few visitants to Palestine; for many numerous and learned fects in Europe concur to cenfure pilgrimage as superstitious, or deride it as ridiculous.”

“You know, said the prince, how little my life has made me acquainted with diversity of opinions : it will be too long to hear the arguments on both fides; you, that have considered them, tell me the result.”

Pilgrimage, said Imlac, like many other acts of piety, may be reasonable or superstitious, according to the principles upon which it is performed. Long journies in search of truth are not commanded. Truth, such as is necessary to the regulation of life, is always found where it is loneftly fought, Change of place is no natural cause of the increase of piety, for it inevitably fioluces disipation of mind. Yet, fince men go every day to view the fields where great actions have been performed, and return with ítronger in pressions of the event, curiosity of the same kind may naturally dispose us to view that country whence our religion had its beginning; and I believe no man surveys those awiul scenes without some confirmation of holy refolutions. That the Supreme Being may be more easily propitiated in one place than in another, is

the

the dream of idle superstition; but that some places may operate upon our own minds in an uncommon manner, is an opinion which hourly experience will justify. He who supposes that his vices may be more successfully combated in Palestine, will, perhaps, find himself mistaken, yet he may go thither without folly: he who thinks they will be more freely pardoned, dishonours at once his reason and religion.”

“ These, said the prince, are European distinctions. I will consider them another time. What have you found to be the effect of knowledge? Are those nations happier than we?”

“ There is so much infelicity, said the poet, in the world, that scarce any man has leisure from his own distresses to estimate the comparative happiness of others. Knowledge is certainly one of the means of pleasure, as is confessed by the natural desire which every mind feels of increasing its ideas. Ignorance is mere privation, by which nothing can be produced : it is a vacuity in which the soul fits motionless and torpid for want of attraction; and, without knowing why, we always rejoice when we learn, and grieve when we forget. I am therefore inclined to conclude, that if nothing counteracts the natural consequence of learning, we grow more happy as our minds take a wider range.

" In enumerating the particular comforts of life we shall find many advantages on the side of the Europeans. They cure wounds and diseases with which we languish and perish. We suffer inclemencies of weather which they can obviate. They have engines for the dispatch of many laborious D 2

works,

works, which we must perform by manual industry. There is fuch communication between diftant places, that one friend can hardly be said to be absent from another. Their policy removes all publick inconveniencies: they have roads cut through their mountains, and bridges laid upon their rivers. And, if we defcend to the privacies of life, their habitations are more commodious, and their porsellions are more secure.”

They are surely happy, said the prince, who have all these conveniencies, of which I envy none to much as the facility with which separated friends interchange their thoughts."

“ The Europeans, answered Imlac, are less unhappy than we, but they are not happy. Human life is every where a state in which much is to be endured, and little to be enjoyed.”

CH AP.

XII.

THE STORY OF LILAC CONTINUED.

"I

Am not yet willing, said the prince, to sup

pole that happiness is lo parlimoniously distributed to mortals; nor can believe but that, if I had the choice of life, I should be able to fill every day with pleasure. I would injure no man, and should provoke no resentment: I would relieve every distress, and should enjoy the benedictions of gratitude. I would chuse my friends among the wise, , and my wife among the virtuous; and therefore should be in no danger from treachery or unkindness. My children should, by my care, be learned and pious, and would repay to my age what their childhood had received. What would dare to moleft him who might call on every side to thousands enriched by his bounty, or assisted by his power? And why should not life glide quietly away in the soft reciprocation of protection and reverence? All this may be done without the help of European refinements, which appear by their effects to be rather specious than useful. Let us leave them, and pursue our journey.”

learned

« From Palestine, said Imlac, I passed through many regions of Asia; in the more civilized kingdoms as a trader, and among the barbarians of the mountains as a pilgrim. At last I began to long for my native country, that I might repose after my travels and fatigues, in the places where I had spent my earliest years, and gladden my old companions with the recital of my adventures. Often did I figure to myself those with whom I had sported away the gay hours of dawning life, sitting round me in its evening, wondering at my tales, and listening to my counsels.

“ When this thought had taken poffeffion of my mind, I considered every moment as wasted which did not bring me nearer to Abilinia. I hastened into Egypt, and notwithstanding my impatience, was detained ten months in the contemplation of its ancient magnificence, and in enquiries after the remains of its ancient learning. I found in Cairo a mixture of all nations; some brought thither by the love of knowledge, some by the hope of gain, and many by the desire of living after their own manner without observation, and of lying hid in the ob.

scurity

D3

fcurity of multitudes: for in a city, populous as Cairo, it is possible to obtain at the faine time the gratifications of society, and the secrecy of folitude.

" From Cairo I travelled to Suez, and embarked on the Red Sca, paling alorg the coast till I arrived at the port from which I had departed twenty years before. Here I joined mytelf to a caravan, and reentered my native country.

“ I now expected the caresses of my kinsinen, and the congratulations of my friends, and was not without hope that my father, whatever value he had set upon riches, would own with gladness and pride a son who was able to add to the felicity and honour of the nation. But I was foon convinced that my thoughts were vain. My father had been dead fourteen ycars, having divided his wealth among my brothers, who were removed to some other provinces. Of my companions the greater part was in the "ave, of the reft, fome could with diificulty remember me, and joine considered me as one corruptici by foreign mainkis.

"A man uted to viciilitude's is not easily dejected, I forint, after a tim', my dilappointment, and encealoured to recommend myself to the nobles of telecoin; they ocenired me to their tables, heard Duy itcry, and dilimited me. I opened a {chool, and was prohibited to trich. I then resolved to litchen in the quict of domestick life, and addressed a lady that was fond of my conversation, but reced my fuit, because my father was a merchant.

" Wearied at last with solicitation and repulses, I rolved to hide mvulf for ever from the world, and depend no longer on the opinion or caprice of

others.

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