LITMIR.BIZ

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waters with a musing stillness glass

                   The thousand hues of Nature and of Heaven.

                         —From Eugene Aram, a MS. Tragedy.

      The Earl continued with the party he had joined; and when their occupation was concluded and they turned homeward, he accepted the Squire's frank invitation to partake of some refreshment at the Manor- house. It so chanced, or perhaps the Earl so contrived it, that Aram and himself, in their way to the village lingered a little behind the rest, and that their conversation was thus, for a few minutes, not altogether general.

      "Is it I, Mr. Aram?" said the Earl smiling, "or is it Fate that has made you a convert? The last time we sagely and quietly conferred together, you contended that the more the circle of existence was contracted, the more we clung to a state of pure and all self-dependent intellect, the greater our chance of happiness. Thus you denied that we were rendered happier by our luxuries, by our ambition, or by our affections. Love and its ties were banished from your solitary Utopia. And you asserted that the true wisdom of life lay solely in the cultivation—not of our feelings, but our faculties. You know, I held a different doctrine: and it is with the natural triumph of a hostile partizan, that I hear you are about to relinquish the practice of one of your dogmas;—in consequence, may I hope, of having forsworn the theory?"

      "Not so, my Lord," answered Aram, colouring slightly; "my weakness only proves that my theory is difficult,—not that it is wrong. I still venture to think it true. More pain than pleasure is occasioned us by others—banish others, and you are necessarily the gainer. Mental activity and moral quietude are the two states which, were they perfected and united, would constitute perfect happiness. It is such a union which constitutes all we imagine of Heaven, or conceive of the majestic felicity of a God."

      "Yet, while you are on earth you will be (believe me) happier in the state you are about to choose," said the Earl. "Who could look at that enchanting face (the speaker directed his eyes towards Madeline) and not feel that it gave a pledge of happiness that could not be broken?"

      It was not in the nature of Aram to like any allusion to himself, and still less to his affections: he turned aside his head, and remained silent: the wary Earl discovered his indiscretion immediately.

      "But let us put aside individual cases," said he,—"the meum and the tuum forbid all argument:—and confess, that there is for the majority of human beings a greater happiness in love than in the sublime state of passionless intellect to which you would so chillingly exalt us. Has not Cicero said wisely, that we ought no more to subject too slavishly our affections, than to elevate them too imperiously into our masters? Neque se nimium erigere, nec subjacere serviliter."

      "Cicero loved philosophizing better than philosophy," said Aram, coldly; "but surely, my Lord, the affections give us pain as well as pleasure. The doubt, the dread, the restlessness of love,—surely these prevent the passion from constituting a happy state of mind; to me one knowledge alone seems sufficient to embitter all its enjoyments,—the knowledge that the object beloved must die. What a perpetuity of fear that knowledge creates! The avalanche that may crush us depends upon a single breath!"

      "Is not that too refined a sentiment? Custom surely blunts us to every chance, every danger, that may happen to us hourly. Were the avalanche over you for a day,—I grant your state of torture,—but had an avalanche rested over you for years, and not yet fallen, you would forget that it could ever fall; you would eat, sleep, and make love, as if it were not!"

      "Ha! my Lord, you say well—you say well," said Aram, with a marked change of countenance; and, quickening his pace, he joined Lester's side, and the thread of the previous conversation was broken off.

      The Earl afterwards, in walking through the gardens (an excursion which he proposed himself, for he was somewhat of an horticulturist), took an opportunity to renew the subject.

      "You will pardon me," said he, "but I cannot convince myself that man would be happier were he without emotions; and that to enjoy life he should be solely dependant on himself!"

      "Yet it seems to me," said Aram, "a truth easy of proof; if we love, we place our happiness in others. The moment we place our happiness in others, comes uncertainty, but uncertainty is the bane of happiness. Children are the source of anxiety to their parents;—his mistress to the lover. Change, accident, death, all menace us in each person whom we regard. Every new tie opens new channels by which grief can invade us; but, you will say, by which joy also can flow in;—granted! But in human life is there not more grief than joy? What is it that renders the balance even? What makes the staple of our happiness,—endearing to us the life at which we should otherwise repine? It is the mere passive, yet stirring, consciousness of life itself!—of the sun and the air of the physical being; but this consciousness every emotion disturbs. Yet could you add to its tranquillity an excitement that never exhausts itself,— that becomes refreshed, not sated, with every new possession, then you would obtain happiness. There is only one excitement of this divine order,—that of intellectual culture. Behold now my theory! Examine it— it contains no flaw. But if," renewed Aram, after a pause, "a man is subject to fate solely in himself, not in others, he soon hardens his mind against all fear, and prepares it for all events. A little philosophy enables him to bear bodily pain, or the common infirmities of flesh: by a philosophy somewhat deeper, he can conquer the ordinary reverses of fortune, the dread of shame, and the last calamity of death. But what philosophy could ever thoroughly console him for the ingratitude of a friend, the worthlessness of a child, the death of a mistress? Hence, only when he stands alone, can a man's soul say to Fate, 'I defy thee.'"

      "You think then," said the Earl, reluctantly diverting the conversation into a new channel "that in the pursuit of knowledge lies our only active road to real happiness. Yet here how eternal must be the disappointments even of the most successful! Does not Boyle tell us of a man who, after devoting his whole life to the study of one mineral, confessed himself, at last, ignorant of all its properties?"

      "Had the object of his study been himself, and not the mineral, he would not have been so unsuccessful a student," said Aram, smiling. "Yet," added he, in a graver tone, "we do indeed cleave the vast heaven of Truth with a weak and crippled wing: and often we are appalled in our way by a dread sense of the immensity around us, and of the inadequacy of our own strength. But there is a rapture in the breath of the pure and difficult air, and in the progress by which we compass earth, the while we draw nearer to the stars,—that again exalts us beyond ourselves, and reconciles the true student unto all things,—even to the hardest of them all,—the conviction how feebly our performance can ever imitate the grandeur of our ambition! As you see the spark fly upward,—sometimes not falling to earth till it be dark and quenched,—thus soars, whither it recks not, so that the direction be above, the luminous spirit of him who aspires to Truth; nor will it back to the vile and heavy clay from which it sprang, until the light which bore it upward be no more!"

      CHAPTER IV.

      A DEEPER EXAMINATION INTO THE STUDENT'S HEART.—THE VISIT TO THE CASTLE.—PHILOSOPHY PUT TO THE TRIAL

                         I weigh not fortune's frown or smile,

                            I joy not much in earthly joys,

                         I seek not state, I seek not stile,

                            I am not fond of fancy's toys;

                         I rest so pleased with what I have,

                         I wish no more, no more I crave.

                                —Joshua

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