The New-York Weekly Magazine, or Miscellaneous Repository Part 162

And this shall be thy various doom; Thou shalt be roasted, fry'd and boil'd, Black puddings shall thy blood become, Thy lifeless flesh shall pork be styl'd:

Thy ears and feet in souse shall lie; Minc'd sausage meat thy guts shall cram; And each plump, pretty, waddling thigh, Salted and smoak'd, shall be a ham.

Yet it is fruitless to complain: "Death cuts down all, both great and small;"

And hope and fear alike are vain, To those who by his stroke must fall.

Full many a hero, young and brave, Like thee, O Hog! resign'd his breath; The n.o.ble presents nature gave, Form'd but a surer mark for death.

Achilles met an early doom; Euryalus and Nisus, young, Were slain; but honour'd was their tomb; That, Homer, these, sweet Maro sung.

On the rude cliffs of proud Quebec, In glory's arm Montgomery dy'd; And Freedom's genius loves to deck His early grave with verdant pride.

Nor shalt thou want a sprig of bays To crown thy name. When set agog, The muse shall tune eccentric lays, And, pleas'd, IMMORTALIZE A HOG.

_NEW-YORK: +Printed by JOHN TIEBOUT, No. 358, Pearl-Street, for THOMAS BURLING, Jun. & Co.+ +Subscriptions+ for this +Magazine+ (at 6s. per quarter) are taken in at the Printing-Office, and at the Circulating Library of Mr. J. FELLOWS, No. 60, Wall-Street._

THE NEW-YORK WEEKLY MAGAZINE; or, Miscellaneous Repository.

+Vol. II.+] +Wednesday, April 26, 1797.+ [+No. 95.+

_For the +New-York Weekly Magazine+._

ON MATRIMONY.

ADDRESSED TO MR. C. L.

You are desirous, you say, to see a small sketch and exemplification on the benefits inc.u.mbent and to be experienced by embracing the connubial state of matrimony.--I do not profess to be a competent judge in pourtraying the perfections and incomprehensible felicities which might be enjoyed by the sweet acquiescence of enlightened minds; but can, by a slight survey of those incidents which has happened to excite my wandering attention, antic.i.p.ate those domestic enjoyments which are experienced by the moral and virtuous pair. I shall not contend that all who embrace the matrimonial state, enjoy that pure bliss for which such a state was morally intended; those who come short of this privilege, are contracted in their ideas; they are incapable of comprehending and bringing into sweet subordination the faculties of the human mind--and from hence, in time, arises a disgusting aversion to the sensation and impulse which once stole upon their hearts, and stimulated them with an eagerness to possess the object of their wishes; every trifling incident tends to exhilirate evil propensities, and almost all their converse becomes one continual series of discord and contention: the spark of affection is now extinguished, and their existence becomes, as it were, insupportable.--I readily admit, that such a compact of misery is very inauspicious, and none more disgusting and unhappy.

But to enjoy the state of matrimony to the greatest advantage and fullest extent, I think it propitious to be well acquainted with the disposition of our own hearts; the guidance of our pa.s.sions we should be masters of, and always keep reason in our right hand, and evil propensities at a distance. The feelings which are dishonourable, and are in direct aversion to puerile happiness, may, at intervals, strive to obtain a seat in the hearts of the most virtuous pair; but, with a little exertion are defeated and put at defiance--and now it is that those joys which are almost supreme and insurpa.s.sible take up a residence in their b.r.e.a.s.t.s; they make it their chief and greatest blessing to cultivate their hearts in love and accordant unison--their social hours roll on in joyous emotions--they taste the blessings of a lasting union in affection and disposition--they improve the hours of solitude by endearing and virtuous precepts; and their hearts are ever engaged to eternize each others happiness, both temporal and spiritual.--With what ecstacy do they behold themselves possessed of a little progeny; who, by their wise precepts, are initiated into morals that enlighten and beautify the soul; they become ornaments to society, and a soothing balm to the declining mortality of their revered parents.

What state in existence is so desirable and is productive of such beneficent repose to the mind that was once p.r.o.ne to wander through the thick mazes of perplexities, and encounter those versatile haunts of a disturbed imagination? I hope you will agree with me in my conclusion, that the matrimonial state, when supported inviolable by enlightened hearts and conceptions, is the greatest felicity in the reach of mortals, that existence can afford.

Yours, &c.

LAVENSTEIN.

_New-York, April 20, 1797._

MAN OF PLEASURE.

To a man of pleasure every moment appears to be lost, which partakes not of the vivacity of amus.e.m.e.nt.--To connect one plan of gaiety with another is his sole study, till in a very short time nothing remains but to tread the same beaten round,--to enjoy what they have already enjoyed,--and to see what they have often seen.

Pleasures thus drawn to the dregs become vapid and tasteless. What might have pleased long, if enjoyed with temperance and mingled with retirement, being devoured with such eager haste, speedily surfeits and disgusts. Hence, having run through a rapid course of pleasure, after having glittered for a few years in the foremost line of public amus.e.m.e.nts, such men are the most apt to fly at last to a melancholy retreat; not led by religion or reason, but driven by disappointed hopes and exhausted spirits to the pensive conclusion, _that all is vanity_.

+ADDRESS of the TRANSLATOR+ +of+ +The VICTIM of MAGICAL DELUSION+, &c.

To His Thinking Readers.

(Concluded from page 331.)

Pursue every ray of light on the road to the sanctuary of truth, while you can account to yourselves for every step you proceed, and if necessary, can return to the spot whence you started; but do not venture on dark roads, where, with every step you proceed, you may lose your way, or be precipitated into a bottomless abyss. A few clear truths that force themselves on your understanding as such, and do not infringe on the sacred rights of your reason, are certainly of far greater value, and can guide you safer than all occult arts and sciences that force you to renounce the use of your understanding, and to walk in the dark. Keep firm to the former, and you will maintain your dignity, and be out of the reach of superst.i.tious delusions.

_Man is destinated for an active and a laborious life, and whatever makes him relinquish, or dislike it, removes him from his destination._ This is the third principle I wish to recommend to the consideration of the reader who wishes to guard against the insiduous wiles of superst.i.tion. Man is not designed to lead an idle and contemplative life, but to exert his faculties, and to acquire the means of happiness.

He is destinated to use all his mental and corporeal faculties, to apply them to useful occupations, and thus to unfold and to improve them. He therefore, never can grow reasonable and wise, nor virtuous, rich, and powerful, without his own uninterrupted exertions to become so. He must learn every thing through meditation and diligent application, and acquire every thing with trouble and labour, and only what he thus learns and acquires, he can consider as his property, which he can rely upon, and use with safety. Man must not expect the interaction of physical, or moral miracles, for the sake of his instruction and support, the increase of his wealth, or the restoration of his health; for if that were the case, he neither would, nor ever could attain here below, that degree of perfection he is designed to acquire. Man shall not overleap a single step on the scale of perfection, but approach the great mark only by degrees, and with careful steps. Whoever will pay due attention to the inst.i.tutions and regulations G.o.d has made for the improvement and the education of man, will be convinced of the truth of this principle.

If, therefore, you wish to execute the will of G.o.d, and to attain the destination for which you are designed, O! then, beware of superst.i.tion; for it goes diametrically against the inst.i.tutions and regulations which G.o.d has made for the happiness of man, subverts the order of things, and wants to lead you to the mark without the employment of means, or at least by unnatural means; promises to conduct you to the goal of happiness on a less difficult road than nature has designed.

Superst.i.tion promises you wisdom, knowledge, advantages and eminent qualities, which are to cost you little or nothing, and which you are to obtain without the least exertion and trouble, through faith, hope, or mechanical processes and ceremonies. This is, however, not the course of nature, is not the will of the Creator, nor the d.a.m.nation of man; it is the hope and the wish of the lazy and weak, the language of him who is averse from labour and trouble, and yet wants to reap the fruits arising therefrom. Apply your faculties according to your destination, apply them with diligence and chearfulness, perform your duly faithfully, and enquire for wisdom and knowledge, wealth and honour, health and power, on the road of activity and usefulness, for this is the only path that leads to happiness and human perfection.

The last principle I wish to recommend to you as a safeguard against superst.i.tion, is: _Man is not designed to foreknow the future events of his life!_ and how could he know, by what means foresee them? if that should be possible, the powers of his understanding, his reason and his knowledge, either must be so much enlarged that he could form the most accurate ides of the great concatenation of all possible events and causes throughout the creation, and then he would not be a mortal, that is a limited being; (this, however, would be a kind of omniscience, which is the sole prerogative of the G.o.dhead) or he must be inspired in a miraculous manner by the Supreme Being, which would infinitely multiply miracles and wonders, and subvert the wise laws of nature. But let us suppose the G.o.dhead should really give it in the power of man to explore his future fate, would he be the happier for it? No, undoubtedly not! a knowledge of that kind rather would prove the greatest bane to the happiness of the individual, and of the human race in general. The villain would grow more daring, and scorn all divine and human laws, if he could foresee that no temporal bad consequences would attend his vile course, and every one that could foreknow the blessings which futurity has in store for him, would antic.i.p.ate the joys that await him; so that the expected happiness, when realized, would charm him infinitely less than if it had surprised him unawares. Many great geniuses, that through their talents have proved blessings to the world, and, notwithstanding their unremitted exertions to raise a fortune, through their services to human kind, lived and died in poverty, would have relaxed in their zealous endeavours to render themselves useful to the state, if they could have foreseen their fate; the world would have been deprived of the fruits of their diligence, and despair would have utterly destroyed every remnant of comfort which the ignorance of their future fate has left them; while, on the contrary, heaven-born hope gave wings to their genius, and animated them to pursue their career with redoubled alacrity. If the favourite of fortune could foresee that the fickle G.o.ddess never will prove inconstant to him, would this not render him proud and overbearing? would not the firm persuasion that the uninterrupted continuation of his happy situation would entirely exempt him from every application to the kindness and a.s.sistance of his fellow creatures, render him neglectful in his endeavours to preserve their good opinion? while, on the contrary, the uncertainty in which he is, with respect to his future fate, makes it his interest to gain the affection of his fellow creatures. If, on the other side, the favourite of fortune could with certainty foresee that a time will inevitably arrive when his present happy situation will be overclouded, his wealth lost, his body racked with excruciating pains, &c. &c. would not this fore knowledge poison the enjoyment of his present happiness, and render him miserable even in the lap of bliss? In short, would not the possibility of exploring future events destroy the felicity of numberless mortals, banish hope, that sweet comforter, and oftentimes, the only remaining friend of the unfortunate, from this sublunary world?

Would it not frequently render vice more daring, and break the only staff of suffering virtue? If, therefore, we are persuaded that a good G.o.d rules the world, and that the Supreme Being watches with a paternal care over the felicity of mankind, we cannot, we dare not expect, that he ever will suffer man to remove the mysterious veil that hides futurity from mortal sight! Some of my readers will, however, perhaps object that, notwithstanding the many bad consequences which inevitably must arise from a foreknowledge of future events, man would, at the same time, be enabled to avoid at least those misfortunes that can be guarded off by vigilance and prudence. I grant that man would be more _capable_ to take measures against future evils, but experience authorises me to maintain, that but very few would make such a wise use of that knowledge. Did not the holy seers of yore, did not our Saviour foretel the Jews the dire consequences of their perverseness? and yet did they not bid defiance to the judgments of punishing Heaven? Does not every Christian know that vice leads to eternal misery hereafter? and do we not every day behold, notwithstanding the general belief in that awful truth, thousands and thousands disregard the warning voice of Heaven, and pursue the road to eternal destruction with unabated ardour? Is it to be expected that man, who risks his eternal salvation for the gratification of his desires during a short and uncertain life, that man who does not tremble at the certainty of endless misery would be rendered more careful in the choice of his enjoyments, and in the mode of his proceedings through the fore-knowledge of future temporal woe?

Let us therefore, never presume, nor even wish to pry into futurity, let us not revolt against the express command of the great Ruler of the Universe: not regard them that have familiar spirits, nor seek after wizards and suspect every one who promises to remove the veil from the hidden face of futurity. Let us look upon those daring mortals as the greatest enemies to human happiness, as rebels against the law of heaven, and as impostors who abuse our credulity, and under the cloak of occult sciences, make us subservient to their private views. Let us not be astonished when we now and then find some of their predictions realized; but always consider that this is owing merely to accident, and that one truth they utter, is overbalanced by numberless lies. Let us act up to the best of our knowledge, fulfil our duties to G.o.d and men, confide in the paternal care of Providence, and he that rules the fate of the whole creation, will stand our friend and protector in the time of need.

ON WEALTH.

Among the many advantages of wealth, that of being able to relieve the necessaries and indigencies of others is of the greatest value, and most to be prized. In what cla.s.s of men shall we place the hard-hearted, ungenerous rich man? Upon examination of human nature, avarice is no part of it; and so we shall be forced to list the covetous man among the monsters of this world.

Let the rich man indulge his appet.i.tes, and pursue his expences and superfluities, if he will: and let him enable his family to indulge themselves in the same way, if they are so inclined. But surely, then, he ought to make as many other people easy and comfortable as he can.

I am not, it is certain, obliged to pinch myself to remove other people's pinchings; but if a ring on my little finger has charms enough in and about it to keep half a score or half a hundred families from starving, can I hesitate a single moment, whether or no I shall part with this useless bauble for that end? If a hundred or five hundred pounds will not make me retrench in any thing, nor interfere with the figure and circ.u.mstances of life that are proper for my family now, or when I am dead and gone, what can I do better than give it to some other person or family, who are obliged to live entirely below those circ.u.mstances they are born or bred to? How can I better employ it, than in raising the spirits, and rejoicing the heart of some melancholy, depressed poor man? I am mistaken, if the application of a few hundred pounds this way, would not give a truer sensation of joy and pleasure than fifty other things, which are often purchased at a very dear rate.

Be persuaded, then, ye rich and powerful, ye honourable and great, to do honourable things with the superfluity of your wealth.

Search after ingenious persons, root them out of obscurity, and obscurity out of them, and call the long-banished muses back to their antient habitation.

MARCUS.

ANECDOTE.

An Irishman of the name of Scannel, who wished to get rid of his wife, wrote her a melancholy letter by the last mail from the West-Indies, in which he stated, that he _died_ of the yellow fever after three days illness, and recommended her, and children, to the care of Providence and his friends.