ON THE ADVANTAGES OF NARROW RESOURCES.
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.