The Emigrant's Lost Son; or, Life Alone in the Forest

by Anonymous

INTRODUCTION BY THE EDITOR

That no person in this state of existence may be tempted to assert his own independence, the affairs of life are so ordered that much of the happiness enjoyed by mankind depends upon their communion with each other. Human affections, if they were permitted to act freely, as they spontaneously arise in the breast of mankind, are designed to bind all the human race in one bond of brotherhood.

Our own parents and near relatives first call these affections into active exercise. Their care and attention to our welfare, the interest they take in preserving us in a state of safety and health, and in teaching us also the duties we owe both to our Creator and fellow-creatures, tend to give the first impetus to the germs of our affections; and it is by the exercise of these very affections that we derive a continual source of happiness, which becomes hereafter the chief means by which the refinement of the senses may be effected. Thus it is, that when death, or other causes, deprive us of our immediate parental guidance, the affections as naturally seek for new objects, on which to exert their influence, as the operations of any other well recognised principles proceed in the works of nature.

The author and hero of the following narrative, was called upon to experience the sudden deprivation of not only his parents, but of all his dearest friends; and that at an age when the heart first expands to the relations of our existence, and is most sensitive to the emotions of grief; when, unexpectedly and unprepared, it is cut off from all sympathy or communication with human kind. At the age of thirteen he was lost in an almost boundless Guiana forest, where he remained for several years, dependent solely upon his own resources, mental and physical—that is, on the one hand, to bear the mind up against the shock it received in being thrown suddenly into solitude; and, on the other, to provide for his daily wants. That man never was intended to live in what is denominated "a state of nature," is manifest by his long infancy and the tardy development of his mental powers. No animal is so long after its birth before it can support the body on its legs as man; in none is the period of complete adult stature so long protracted. When born into the world he is entirely defenceless, his great distinctions from other animals are reason and speech: these, however, are germs which are not developed of themselves, but are brought to maturity by extraneous assistance, cultivation, and education; hence we must infer that man was intended for social union, and that his imaginary state of nature, which some writers have spoken of, never has existed.

Man, however, in his nature, is limited in no respect; being fitted for every kind of life, every climate, and every variety of food. The Deity has given him the whole earth for his abode, and the produce thereof for his nourishment. With the advantages, however, of an early moral and religious education, together with an excellent constitution, our juvenile exile from man was enabled, under the direction of a watchful Providence, to preserve his life, protect his mind against despondency, and procure a subsistence in the midst of dangers.

The difficulties he encountered, the manner in which he overcame them, and the scenes which were brought under his view in the extended field of observation into which he was thrown, it is the object of the following narrative to lay before the reader. To those whose knowledge extends not beyond the world of man to the boundless fields of nature, it may appear that such a life must have been one of monotonous listlessness, from which few materials could be gathered to impart knowledge or interest to the general reader.

Our hero, however, found employment for the mind in every moment of his waking hours, and was furnished with objects for study in the forest, that might engage the longest period of life allotted to man to catalogue or enumerate.

Happily for the exile, his mind was formed to seek for knowledge in the only sources open to man for the full development of the intellectual powers; namely, observation and reflection.

Denied the aid of books, in the far woods that "steeped in their moonbeams lie," he called upon his Maker, and the echo of the floor of the forest recognised his presence. Acquiring confidence from this assurance, and relying on Providence for protection, he converted the scenes around him into a school of study, and realized in the woods a life of activity instead of one of solitude. He soon discovered, when left to draw deductions from his own experience in the scenes of Nature, that there is nothing but what is beautiful, nothing unworthy of admiration. "The disregard," he says, "which by many is paid to her productions, reflects no honour on those who evince it, and little credit on a system of education that does not at once lead its pupils to the grand fountain of all knowledge. While the majority," he adds, "of my youthful contemporaries were engaged in committing to memory a vocabulary of words, I was busily engaged in studying the things themselves." While others were spending their time in acquiring a knowledge of the customs and forms of artificial society, our exile had the great book of nature widely spread open before him, Throughout that period of life which is usually devoted, by the majority of individuals, to study the purposes of social life, he was conversing only with the trees; or with the birds, and insects, and other tribes, of the animal kingdom, all the works of God, and to which his attachment was ardent and sincere. Now that he is again in the society of his fellow-men, the recollections of his sylvan probation are as vividly depicted on his mind as at the moment when he first received the impressions. Trees which supplied him with food, or shelter from the heat of the sun or the rains of the climate, are still dear to his recollection, and he often reverts to them with feelings of gratitude and respect, from which he would not, if he could, estrange the affections of his heart.

There is no music so sweet to his ear as the breezes that animated the lofty cloud-aspiring monarchs of the forest, with which he claims a peculiar acquaintance, or the murmuring of the brook, where he was wont to slake his thirst; no concert to his sense of sound so grateful as the wild notes of the birds that chanted, morning and evening, their Maker's praise, as he offered up his own prayers of gratitude for the prolongation of his existence, or the hummings of the myriads of insects, that every hour, in his woodland rovings, arrested his attention.

It was while listening to these voices of the Creator that his heart was first touched with feelings of admiration and wonder at the multifarious and exquisitely organized beings that everywhere, whether in tranquil meditation or in active search of his food, met his sight. He saw nature everywhere teeming with life, and proclaiming in language intelligible to every one the presence of an All-directing Power. It was in the forest, too, in the midst of the wonders of the creation, that the lost youth first aspired to lift up his thoughts to heaven, and mentally exclaim—"These are thy works, oh God!" It was also in the lonely wilderness he first cherished the hope, in the language of the Indian, that the Great Spirit had provided for him a higher state of happiness; and then it was he offered up a prayer, that this hope might, in his Maker's own time, be realized. It was also in the wilderness, communing with his own thoughts, that he first received an assurance that he possessed a soul to be saved, and became imbued with a firm conviction that the wise Creator, in his infinite beneficence, designed the happiness of his creatures, and that nothing can deprive the human race of his blessings but a connexion with sin.

With an undivided mind, intent only on examining and admiring the works of creation, the youth, in his lonely wayfaring, everywhere found the presence of his Maker. At the earliest moment of incipient vegetation, he was busy watching the indications of bursting nature preparing to re-robe the trees; and in a prospective vista he beheld the joyous movements of the various tribes of birds and insects providing for the wants of themselves and their progeny. Not less busily was his mind engaged when these labours actually commenced, in noting the construction of their habitations, and in admiring the wonderful ingenuity each displayed in providing for its own peculiar wants and safety.

Thus engaged in almost continual observation, he was enabled to trace the manner in which numbers of the feathered and insect tribes worked out the purposes of their existence. As the multifarious branches of the trees of the forest expanded themselves into fulness of leaf, he saw nations after nations of living things on the move to claim his attention, all pouring forth to seize on their share of the abundance of nature. As each revolving season hastened the decay of or imparted new vigour to the monarchs of the forest, the exile from man had an opportunity, abstracted as he was from the busy affairs of human life, to distinguish the various characteristics of the tribes of insects that took possession of the trees, differing from those which, apparently innoxiously, fed on their fulness of vegetable youthfulness, and the insects that came to prey only on the trunk or branches of those that age or disease had brought to decay. He saw the leaves of the forest come into life, witnessed their gradual expansion into verdant beauty; he was there, likewise, at their decline and fall—recurring symbols of the succession of the races of mankind,—and when, the biting north winds denuded of their leaves many of these mighty monarchs of the forest, he collected them to form his woodland bed. No season passed without adding to his store of information in reference to the works of nature, which knowledge, as we have already said, it is the design of this work to impart to others. It is the natural history of the forest, or so much of it as has been seen by one individual during a period of six years' sojourn in its solitude.

From what has been stated, the reader will not expect to find any classified arrangement of subjects in this work; things are spoken of as they were seen, either in the stillness of the shade at one time, or in the raging of the storm at another. Forest trees, in general, are described; those which may afford food to man are more frequently mentioned. Of quadrupeds, birds of the air, and insects, those that most excited his attention are more especially noticed. Those whose ferocity or whose shyness rendered it hazardous or difficult to approach them, are less spoken of. The details of the author's history, in reference to his probation in the wilds of nature, he has endeavoured to relate in a most familiar manner, and in the simplest language; and when describing scenes and events, faithfully to impart the impressions made on his own mind as they occurred.

Reasoning from the convictions arising from his experience,—that is, the effects wrought upon his own mind—he thinks that the study of natural objects, used as a means for the improvement of the religious and moral character of mankind, has been much overlooked by the philanthropist, and neglected by those who are sincere in their desire to improve their own species.

When the author was restored to society, nothing more excited his surprise than the total absence of a system of education which should at once direct the mind of youth to the fountain of all knowledge; and, in consequence, to persons he met with who took any lively interest in the study of natural objects, he remarked, "Your system of education appears more designed to exercise the mere verbal memory, than to excite observation or reflection;" adding, "that an acquaintance with the works of the Deity, as they are seen remote from the haunts of men, not only expands and elevates the thought, but spiritualises the soul." The contemplation of nature's works, while it subdues the pride of man, harmonizes the feelings of social life, and in a peculiar manner prepares the mind for the reception of revealed truths. It is only necessary to add that, the education of the "Emigrant's Son," previously to his exclusion from the world of man, had not in any way been of a peculiarly religious tendency; nor had he evinced any predilection for discussing religious topics. Yet, when he was brought to contemplate the works of the Deity on an extended scale, he everywhere found the indications of the presence of a superior and all-wise Creator in those scenes. It is therefore natural that he should feel a desire that others should seek and find Him at the same pure fountain of knowledge. "The voice of my beloved; behold he cometh leaping upon the mountains, skipping upon the hills." (Solomon, ii. 9.)

True it is, that the student who once enters the portals of natural history, seldom thinks of returning. Strolling from object to object, his appetite is never satiated. St. Pierre aptly remarked, that "nature invites to the cultivation of herself." Should the perusal of the following page direct the mind of the youthful reader to the study of nature, the object of publishing this narrative will have been attained.

G. H. W.

HARRINGTON COTTAGE,
BROMPTON