The Illustrated London Reading Book Part 12

Were the sun, which enlightens this part of the creation, with all the host of planetary worlds that move about him, utterly extinguished and annihilated, they would not be missed more than a grain of sand upon the sea-sh.o.r.e. The s.p.a.ce they possess is so exceedingly little in comparison of the whole, it would scarce make a blank in creation. The chasm would be imperceptible to an eye that could take in the whole compa.s.s of nature, and pa.s.s from one end of creation to the other; as it is possible there may be such a sense in ourselves hereafter, or in creatures which are at present more exalted than ourselves. We see many stars by the help of gla.s.ses, which we do not discover with our naked eyes; and the finer our telescopes are, the more still are our discoveries. Huygenius carries this thought so far, that he does not think it impossible there may be stars whose light is not yet travelled down to us since their first creation. There is no question but the universe has certain bounds set to it; but when we consider that it is the work of infinite power, prompted by infinite goodness, with an infinite s.p.a.ce to exert itself in, how can our imagination set any bounds to it?

To return, therefore, to my first thought, I could not but look upon myself with secret horror, as a being that was not worth the smallest regard of one who had so great a work under his care and superintendency. I was afraid of being overlooked amidst the immensity of nature, and lost among that infinite variety of creatures, which in all probability swarm through all these immeasurable regions of matter.

In order to recover myself from this mortifying thought, I considered that it took its rise from those narrow conceptions which we are apt to entertain of the Divine nature. We ourselves cannot attend to many different objects at the same time. If we are careful to inspect some things, we must of course neglect others. This imperfection which we observe in ourselves is an imperfection that cleaves in some degree to creatures of the highest capacities, as they are creatures, that is, beings of finite and limited natures. The presence of every created being is confined to a certain measure of s.p.a.ce, and consequently his observation is stinted to a certain number of objects. The sphere in which we move, and act, and understand, is of a wider circ.u.mference to one creature than another, according as we rise one above another in the scale of existence. But the widest of these our spheres has its circ.u.mference. When therefore we reflect on the Divine nature, we are so used and accustomed to this imperfection in ourselves, that we cannot forbear in some measure ascribing it to Him in whom there is no shadow of imperfection. Our reason indeed a.s.sures us that his attributes are infinite; but the poorness of our conceptions is such, that it cannot forbear setting bounds to every thing it contemplates, till our reason comes again to our succour and throws down all those little prejudices which rise in us unawares, and are natural to the mind of man.

We shall, therefore, utterly extinguish this melancholy thought of our being overlooked by our Maker in the multiplicity of his works, and the infinity of those objects among which He seems to be incessantly employed, if we consider, in the first place, that He is omnipresent; and in the second, that He is omniscient.

If we consider Him in his omnipresence; his being pa.s.ses through, actuates, and supports the whole frame of nature. His creation, and every part of it, is full of Him. There is nothing He has made that is either so distant, so little, or so inconsiderable, which He does not essentially inhabit. His substance is within the substance of every being, whether material or immaterial, and as intimately present to it as that being is to itself. It would be an imperfection in Him, were He able to move out of one place into another, or to draw himself from any thing He has created, or from any part of that s.p.a.ce which He diffused and spread abroad to infinity. In short, to speak of Him in the language of the old philosophers, He is a being whose centre is everywhere and his circ.u.mference nowhere.

In the second place, He is omniscient as well as omnipresent. His omniscience indeed necessarily and naturally flows from his omnipresence. He cannot but be conscious of every motion that arises in the whole material world which He thus essentially pervades; and of every thought that is stirring in the intellectual world, to every part of which He is thus intimately united. Several moralists have considered the creation as the temple of G.o.d, which He has built, with his own hands, and which is filled with his presence. Others have considered infinite s.p.a.ce as the receptacle, or rather the habitation of the Almighty; but the n.o.blest and most exalted way of considering this infinite s.p.a.ce, is that of Sir Isaac Newton, who calls it the _se sorium_ of the G.o.dhead. Brutes and men have their _sensoriola_, or little _sensoriums_, by which they apprehend the presence and perceive the actions of a few objects that lie contiguous to them. Their knowledge and observation turn within a very narrow circle. But, as G.o.d Almighty cannot but perceive and know everything in which He resides, infinite s.p.a.ce gives room to infinite knowledge, and is, as it were, an organ to omniscience.

Were the soul separate from the body, and with one glance of thought should start beyond the bounds of the creation, should it millions of years continue its progress through infinite s.p.a.ce with the same activity, it would still find itself within the embrace of its Creator, and encompa.s.sed round with the immensity of the G.o.dhead. While we are in the body, He is not less present with us, because He is concealed from us. "Oh, that I knew where I might find Him!" says Job. "Behold I go forward, but He is not there; and backward, but I cannot perceive Him; on the left hand, where He does work, but I cannot behold Him; He hideth himself on the right hand, that I cannot see Him." In short, reason as well as revelation a.s.sures us that He cannot be absent from us, notwithstanding He is undiscovered by us.

In this consideration of G.o.d Almighty's omnipresence and omniscience, every uncomfortable thought vanishes. He cannot but regard everything that has being, especially such of his creatures who fear they are not regarded by Him. He is privy to all their thoughts, and to that anxiety of heart in particular, which is apt to trouble them on this occasion; for, as it is impossible He should overlook any of his creatures, so we may be confident that He regards, with an eye of mercy, those who endeavour to recommend themselves to his notice, and in unfeigned humility of heart think themselves unworthy that He should be mindful of them.

_Spectator_.

THE MILL STREAM.

[Ill.u.s.tration]

Long trails of cistus flowers Creep on the rocky hill, And beds of strong spearmint Grow round about the mill; And from a mountain tarn above, As peaceful as a dream, Like to a child unruly, Though school'd and counsell'd truly, Roams down the wild mill stream!

The wild mill stream it dasheth In merriment away, And keeps the miller and his son So busy all the day.

Into the mad mill stream The mountain roses fall; And fern and adder's-tongue Grow on the old mill wall.

The tarn is on the upland moor, Where not a leaf doth grow; And through the mountain gashes, The merry mill stream dashes Down to the sea below.

But in the quiet hollows The red trout groweth prime, For the miller and the miller's son To angle when they've time.

Then fair befall the stream That turns the mountain mill; And fair befall the narrow road That windeth up the hill!

And good luck to the countryman, And to his old grey mare, That upward toileth steadily, With meal sacks laden heavily, In storm as well as fair!

And good luck to the miller, And to the miller's son; And ever may the mill-wheel turn While mountain waters run!

MARY HOWITT.

ENVY.

[Ill.u.s.tration: Letter E.]

Envy is almost the only vice which is practicable at all times, and in every place--the only pa.s.sion which can never lie quiet for want of irritation; its effects, therefore, are everywhere discoverable, and its attempts always to be dreaded.

It is impossible to mention a name, which any advantageous distinction has made eminent, but some latent animosity will burst out. The wealthy trader, however he may abstract himself from public affairs, will never want those who hint with Shylock, that ships are but boards, and that no man can properly be termed rich whose fortune is at the mercy of the winds. The beauty adorned only with the unambitious graces of innocence and modesty, provokes, whenever she appears, a thousand murmurs of detraction and whispers of suspicion. The genius, even when he endeavours only to entertain with pleasing; images of nature, or instruct by uncontested principles of science, yet suffers persecution from innumerable critics, whose acrimony is excited merely by the pain of seeing others pleased--of hearing applauses which another enjoys.

The frequency of envy makes it so familiar that it escapes our notice; nor do we often reflect upon its turpitude or malignity, till we happen to feel its influence. When he that has given no provocation to malice, but by attempting to excel in some useful art, finds himself pursued by mult.i.tudes whom he never saw with implacability of personal resentment; when he perceives clamour and malice let loose upon him as a public enemy, and incited by every stratagem of defamation; when he hears the misfortunes of his family or the follies of his youth exposed to the world; and every failure of conduct, or defect of nature, aggravated and ridiculed; he then learns to abhor those artifices at which he only laughed before, and discovers how much the happiness of life would be advanced by the eradication of envy from the human heart.

Envy is, indeed, a stubborn weed of the mind, and seldom yields to the culture of philosophy. There are, however, considerations which, if carefully implanted, and diligently propagated, might in time overpower and repress it, since no one can nurse it for the sake of pleasure, as its effects are only shame, anguish, and perturbation. It is, above all other vices, inconsistent with the character of a social being, because it sacrifices truth and kindness to very weak temptations. He that plunders a wealthy neighbour, gains as much as he takes away, and improves his own condition in the same proportion as he impairs another's; but he that blasts a flourishing reputation, must be content with a small dividend of additional fame, so small as can afford very little consolation to balance the guilt by which it is obtained.

I have hitherto avoided mentioning that dangerous and empirical morality, which cures one vice by means of another. But envy is so base and detestable, so vile in its original, and so pernicious in its effects, that the predominance of almost any other quality is to be desired. It is one of those lawless enemies of society, against which poisoned arrows may honestly be used. Let it therefore be constantly remembered, that whoever envies another, confesses his superiority; and let those be reformed by their pride, who have lost their virtue.

Almost every other crime is practised by the help of some quality which might have produced esteem or love, if it had been well employed; but envy is a more unmixed and genuine evil; it pursues a hateful end by despicable means, and desires not so much its own happiness as another's misery. To avoid depravity like this, it is not necessary that any one should aspire to heroism or sanct.i.ty; but only that he should resolve not to quit the rank which nature a.s.signs, and wish to maintain the dignity of a human being.

DR. JOHNSON.

THE OLIVE.

No tree is more frequently mentioned by ancient authors, nor was any more highly honoured by ancient nations, than the olive. By the Greeks it was dedicated to the G.o.ddess of wisdom, and formed the crown of honour given to their Emperors and great men, as with the Romans. It is a tree of slow growth, but remarkable for the great age it attains; never, however, becoming a very large tree, though sometimes two or three stems rise from the same root, and reach the height of from twenty to thirty feet. The leaves grow in pairs, lanceolate in shape, of a dull green on the upper, and h.o.a.ry on the under side. Hence, in countries where the olive is extensively cultivated, the scenery is of a dull character, from this colour of the foliage. The fruit is oval in shape, with a hard strong kernel, and remarkable from the outer fleshy part being that in which much oil is lodged, and not, as is usual, in the seed. It ripens from August to September.

Of the olive-tree two varieties are particularly distinguished: the long-leafed, which is cultivated in the south of France and in Italy; and the broad-leafed in Spain, which has its fruit much longer than that of the former kind.

[Ill.u.s.tration: OLIVE TREES, GETHSEMANE.]

That the olive grows to a great age, has long been known. Pliny mentions one which the Athenians of his time considered to be coeval with their city, and therefore 1600 years old; and near Terni, in the vale of the cascade of Marmora, there is a plantation of very old trees, supposed to consist of the same plants that were growing there in the time of Pliny.

Lady Calcott states that on the mountain road between Tivoli and Palestrina, there is an ancient olive-tree of large dimensions, which, unless the doc.u.ments are purposely falsified, stood as a boundary between two possessions even before the Christian era. Those in the garden of Olivet or Gethsemane are at least of the time of the Eastern Empire, as is proved by the following circ.u.mstance:--In Turkey every olive-tree found standing by the Mussulmans, when they conquered Asia, pays one medina to the treasury, while each of those planted since the conquest is taxed half its produce. The eight olives of which we are speaking are charged only eight medinas. By some it is supposed that these olive-trees may have been in existence even in the time of our Saviour; the largest is about thirty feet in girth above the roots, and twenty-seven feet high.

ACCORDANCE BETWEEN THE SONGS OF BIRDS AND THE DIFFERENT ASPECTS OF THE DAY.

[Ill.u.s.tration: Letter T.]

There is a beautiful propriety in the order in which Nature seems to have directed the singing-birds to fill up the day with their pleasing harmony. The accordance between their songs and the external aspect of nature, at the successive periods of the day at which they sing, is quite remarkable. And it is impossible to visit the forest or the sequestered dell, where the notes of the feathered tribes are heard to the greatest advantage, without being impressed with the conviction that there is design in the arrangement of this sylvan minstrelsy.--

[Ill.u.s.tration: THE ROBIN.]

First the robin (and not the lark, as has been generally imagined), as soon as twilight has drawn its imperceptible line between night and day, begins his lovely song. How sweetly does this harmonise with the soft dawning of the day! He goes on till the twinkling sun-beams begin to tell him that his notes no longer accord with the rising scene. Up starts the lark, and with him a variety of sprightly songsters, whose lively notes are in perfect correspondence with the gaiety of the morning. The general warbling continues, with now and then an interruption by the transient croak of the raven, the scream of the jay, or the pert chattering of the daw. The nightingale, unwearied by the vocal exertions of the night, joins his inferiors in sound in the general harmony. The thrush is wisely placed on the summit of some lofty tree, that its loud and piercing notes may be softened by distance before they reach the ear; while the mellow blackbird seeks the inferior branches.

[Ill.u.s.tration: THE LARK.]