man should not cumber it as a drone. He brings a certain affliction upon him, the agony of which produces that terrible whirling of the brain which, unless it is stopped in time, produces madness; he suffers indescribable misery for a period, until one morning his attention is arrested, and his curiosity is aroused, by certain Chinese letters on a teapot; his curiosity increases more and more, and, of course, in proportion as his curiosity is increased with respect to the Chinese marks, the misery in his brain, produced by his mental affliction, decreases. He sets about learning Chinese, and after the lapse of many years, during which his mind subsides into a certain state of tranquillity, he acquires sufficient knowledge of Chinese to be able to translate with ease the inscriptions to be found on its singular crockery. Yes, the laziest of human beings, through the providence of God, a being, too, of rather inferior capacity, acquires the written part of a language so difficult that, as Lavengro said on a former occasion, none but the cleverest people in Europe, the French, are able to acquire it. But God did not intend that man should merely acquire Chinese. He intended that he should be of use to his species, and by the instrumentality of the first Chinese inscription which he translates, the one which first arrested his curiosity, he is taught the duties of hospitality; yes, by means of an inscription in the language of a people, who have scarcely an idea of hospitality themselves, God causes the slothful man to play a useful and beneficent part in the world, relieving distressed wanderers, and, amongst others, Lavengro himself. But a striking indication of the man’s surprising sloth is still apparent in what he omits to do; he has learnt Chinese, the most difficult of languages, and he practises acts of hospitality, because he believes himself enjoined to do so by the Chinese inscription, but he cannot tell the hour of the day by the clock within his house; he can get on, he thinks, very well without being able to do so; therefore, from this one omission, it is easy to come to a conclusion as to what a sluggard’s part the man would have played in life, but for the dispensation of Providence; nothing but extreme agony could have induced such a man to do anything useful. He still continues, with all he has acquired, with all his usefulness, and with all his innocence of character, without any proper sense of religion, though he has attained a rather advanced age. If it be observed, that this want of religion is a great defect in the story, the author begs leave to observe that he cannot help it. Lavengro relates the lives of people so far as they were placed before him, but no further. It was certainly a great defect in so good a man to be without religion; it was likewise a great defect in so learned a man not to be able to tell what was o’clock. It is probable that God, in His loving kindness, will not permit that man to go out of the world without religion; who knows but some powerful minister of the Church, full of zeal for the glory of God, will illume that man’s dark mind; perhaps some clergyman will come to the parish who will visit him and teach him his duty to his God. Yes, it is very probable that such a man, before he dies, will have been made to love his God; whether he will ever learn to know what’s o’clock, is another matter. It is probable that he will go out of the world without knowing what’s o’clock. It is not so necessary to be able to tell the time of day by the clock as to know one’s God through His inspired word; a man cannot get to heaven without religion, but a man can get there very comfortably without knowing what’s o’clock.
But, above all, the care and providence of God are manifested in the case of Lavengro himself, by the manner in which he is enabled to make his way in the world up to a certain period, without falling a prey either to vice or poverty. In his history, there is a wonderful illustration of part of the text, quoted by his mother: “I have been young, but now am old, yet never saw I the righteous forsaken, or his seed begging bread.” He is the son of good and honourable parents, but at the critical period of life, that of entering into the world, he finds himself without any earthly friend to help him, yet he manages to make his way; he does not become a Captain in the Life Guards, it is true, nor does he get into Parliament, nor does the last volume conclude in the most satisfactory and unobjectionable manner, by his marrying a dowager countess, as that wise man Addison did, or by his settling down as a great country gentleman, perfectly happy and contented, like the very moral Roderick Random, or the equally estimable Peregrine Pickle; he is hack author, gypsy, tinker and postillion, yet, upon the whole, he seems to be quite as happy as the younger sons of most earls, to have as high feelings of honour; and when the reader loses sight of him, he has money in his pocket honestly acquired, to enable him to commence a journey quite as laudable as those which the younger sons of earls generally undertake. Surely all this is a manifestation of the kindness and providence of God; and yet he is not a religious person; up to the time when the reader loses sight of him, he is decidedly not a religious person; he has glimpses, it is true, of that God who does not forsake him, but he prays very seldom, is not fond of going to church; and, though he admires Tate and
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