LITMIR.BIZ

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desired by a young and enthusiastic mind; of admiring, even at a reverential distance, "emperors of thought and hand." But then, as a compensation, you ought to consider that you are, at the same time, freed from those intrusions which wear away the time, and the spirits, and the very powers of enjoyment, of those who are placed in a more public position than your own. When you do, at rare intervals, enjoy any intercourse with congenial minds, it has for you a pleasurable excitement, a freshness of delight, which those who mix much and habitually in literary and intellectual society have long ceased to enjoy: while the powers of your own mind are preserving all that originality and energy for which no intellectual experience can compensate, you are saved the otherwise perhaps inevitable danger of adopting, parrot-like, the tastes and opinions of others who may indeed be your superiors, but who, in a copy, become wretchedly inferior to your real self. Time you have, too, to cultivate your mind in such a manner, and to such a degree, as may fit you to grace any society of the kind I have described; while those who are early and constantly engaged in this society are often obliged, from mere want of this precious possession, to copy others, and resign all identity and individuality. To you, nobly free as you are from the vice of envy, I may venture to suggest another consideration, viz. the far greater influence you possess in your present small sphere of intellectual intercourse, than if you were mixed up with a crowd of others, most of them your equals, many your superiors.

      If you have few opportunities of forming friendships, those few are tenfold more valuable than many acquaintance, among a crowd of whom, whatever merits you or they might possess, little time could be spared to discover, or experimentally appreciate them. The one or two friends whom you now love, and know yourself beloved by, might, in more exciting and busy scenes, have gone on meeting you for years without discovering the many bonds of sympathy which now unite you. In the seclusion you so much deplore, they and you have been given time to "deliberate, choose, and fix:" the conclusion of the poet will probably be equally applicable,—you will "then abide till death."2 Such friends are possessions rare and valuable enough to make amends to you for any sacrifices by which they have been acquired.

      Another of your grievances, one which presses the more heavily on those of graceful tastes, refined habits, and generous impulses, is the very small proportion of this world's goods which has fallen to your lot. You are perpetually obliged to deny yourself in matters of taste, of self-improvement, of charity. You cannot procure the books, the paintings, you wish for—the instruction which you so earnestly desire, and would so probably profit by. Above all, your eyes are pained by the sight of distress you cannot relieve; and you are thus constantly compelled to control and subdue the kindest and warmest impulses of your generous nature. The moral benefits of this peculiar species of trial belong to another part of my subject: the present object is to find out the most favourable point of view in which to contemplate the unpleasantness of your lot, merely with relation to your temporal happiness. Look, then, around you; and, even in your own limited sphere of observation, it cannot but strike you, that those who derive most enjoyment from objects of taste, from books, paintings, &c., are exactly those who are situated as you are, who cannot procure them at will. It is certain that there is something in the difficulty of attainment which adds much to the preciousness of the objects we desire; much, too, in the rareness of their bestowal. When, after long waiting, and by means of prudent management, it is at last within your power to make some long-desired object your own, does it not bestow much greater pleasure than it does on those who have only to wish and to have?

      In matters of charity this is still more strikingly true—the pleasure of bestowing ease and comfort on the poor and distressed is enhanced tenfold by the consciousness of having made some personal sacrifice for its attainment. The rich, those who give of their superfluities, can never fully appreciate what the pleasures of almsgiving really are.

      Experience teaches that the necessity of scrupulous economy is the very best school in which those who are afterwards to be rich can be educated. Riches always bring their own peculiar claims along with them; and unless a correct estimate is early formed of the value of money and the manner in which it can be laid out to the best advantage, you will never enjoy the comforts and tranquillity which well-managed riches can bestow. It is much to be doubted whether any one can skilfully manage large possessions, unless, at some period or other of life, they have forced themselves, or been forced, to exercise self-denial, and resolutely given up all those expenses the indulgence of which would have been imprudent. Those who indiscriminately gratify every taste for expense the moment it is excited, can never experience the comforts of competency, though they may have the name of wealth and the reality of its accompanying cares.

      Still further, let your memory and imagination be here exercised to assist in reconciling you to your present lot. Can you not remember a time when you wanted money still more than you do now?—when you had a still greater difficulty in obtaining the things you reasonably desire? To those who have acquired the art of contentment, the present will always seem to have some compensating advantage over the past, however brighter that past may appear to others. This valuable art will bring every hidden object gradually into light, as the dawning day seems to waken into existence those objects which had before been unnoticed in the darkness.

      Lastly, your imagination, well employed, will make use of your partial knowledge of other people's affairs to picture to you how much worse off many of those are,—how much worse off you might yourself be. You, for instance, can still accomplish much by the aid of self-denial; while many, with hearts as warm in charities, as overflowing as your own, have not more to give than the "cup of cold water," that word of mercy and consolation.

      You may still further, perhaps, complain that you have no object of exciting interest to engage your attention, and develop your powers of labour, and endurance, and cleverness. Never has this trial been more vividly described than in the well-remembered lines of a modern poet:—

      "She was active, stirring, all fire—

      Could not rest, could not tire—

      To a stone she had given life!

      —For a shepherd's, miner's, huntsman's wife,

      Never in all the world such a one!

      And here was plenty to be done,

      And she that could do it, great or small,

      She was to do nothing at all."3

      This wish for occupation, for influence, for power even, is not only right in itself, but the unvarying accompaniment of the consciousness of high capabilities. It may, however, be intended that these cravings should be satisfied in a different way, and at a different time, from that which your earthly thoughts are now desiring. It may be that the very excellence of the office for which you are finally destined requires a greater length of preparation than that needful for ordinary duties and ordinary trials. At present, you are resting in peace, without any anxious cares or difficult responsibilities, but you know not how soon the time may come that will call forth and strain to the utmost your energies of both mind and body. You should anxiously make use of the present interval of repose for preparation, by maturing your prudence, strengthening your decision, acquiring control over your own temper and your own feelings, and thus fitting yourself to control others.

      Or are you, on the contrary, wasting the precious present time in vain repinings, in murmurings that weaken both mind and body, so that when the hour of trial comes you will be entirely unfitted to realize the beautiful ideal of the poet?—

      "A perfect woman, nobly plann'd

      To warn, to counsel, to command:

      The reason firm, the temperate will,

      Endurance, foresight, strength, and skill."4

      Then, again, I would ask you to make use of your powers of reflection and memory. Reflect what trials and difficulties are, in the common course of events, likely to assail you; remember former difficulties, former days or weeks of trial, when all your now dormant energies were developed and strained to the utmost. You felt then the need of much greater powers of mind and body than those which you now complain are lying dormant and useless. Further imagine the future cases

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