The History of Tom Jones, a Foundling, Henry Fielding [best ereader under 100 TXT] 📗

said, a neighbouring gentleman, who had just recovered a son from the same place, informed him where I was; and that to reclaim me from this course of life was the sole cause of his journey to London.’ He thanked Heaven he had succeeded so far as to find me out by means of an accident which had like to have proved fatal to him; and had the pleasure to think he partly owed his preservation to my humanity, with which he professed himself to be more delighted than he should have been with my filial piety, if I had known that the object of all my care was my own father.

“Vice had not so depraved my heart as to excite in it an insensibility of so much paternal affection, though so unworthily bestowed. I presently promised to obey his commands in my return home with him, as soon as he was able to travel, which indeed he was in a very few days, by the assistance of that excellent surgeon who had undertaken his cure.

“The day preceding my father’s journey (before which time I scarce ever left him), I went to take my leave of some of my most intimate acquaintance, particularly of Mr. Watson, who dissuaded me from burying myself, as he called it, out of a simple compliance with the fond desires of a foolish old fellow. Such solicitations, however, had no effect, and I once more saw my own home. My father now greatly solicited me to think of marriage; but my inclinations were utterly averse to any such thoughts. I had tasted of love already, and perhaps you know the extravagant excesses of that most tender and most violent passion.”⁠—Here the old gentleman paused, and looked earnestly at Jones; whose countenance, within a minute’s space, displayed the extremities of both red and white. Upon which the old man, without making any observations, renewed his narrative.

“Being now provided with all the necessaries of life, I betook myself once again to study, and that with a more inordinate application than I had ever done formerly. The books which now employed my time solely were those, as well ancient as modern, which treat of true philosophy, a word which is by many thought to be the subject only of farce and ridicule. I now read over the works of Aristotle and Plato, with the rest of those inestimable treasures which ancient Greece had bequeathed to the world.

“These authors, though they instructed me in no science by which men may promise to themselves to acquire the least riches or worldly power, taught me, however, the art of despising the highest acquisitions of both. They elevate the mind, and steel and harden it against the capricious invasions of fortune. They not only instruct in the knowledge of Wisdom, but confirm men in her habits, and demonstrate plainly, that this must be our guide, if we propose ever to arrive at the greatest worldly happiness, or to defend ourselves, with any tolerable security, against the misery which everywhere surrounds and invests us.

“To this I added another study, compared to which, all the philosophy taught by the wisest heathens is little better than a dream, and is indeed as full of vanity as the silliest jester ever pleased to represent it. This is that Divine wisdom which is alone to be found in the Holy Scriptures; for they impart to us the knowledge and assurance of things much more worthy our attention than all which this world can offer to our acceptance; of things which Heaven itself hath condescended to reveal to us, and to the smallest knowledge of which the highest human wit unassisted could never ascend. I began now to think all the time I had spent with the best heathen writers was little more than labour lost: for, however pleasant and delightful their lessons may be, or however adequate to the right regulation of our conduct with respect to this world only; yet, when compared with the glory revealed in Scripture, their highest documents will appear as trifling, and of as little consequence, as the rules by which children regulate their childish little games and pastime. True it is, that philosophy makes us wiser, but Christianity makes us better men. Philosophy elevates and steels the mind, Christianity softens and sweetens it. The former makes us the objects of human admiration, the latter of Divine love. That insures us a temporal, but this an eternal happiness. But I am afraid I tire you with my rhapsody.”

“Not at all,” cries Partridge; “Lud forbid we should be tired with good things!”

“I had spent,” continued the stranger, “about four years in the most delightful manner to myself, totally given up to contemplation, and entirely unembarrassed with the affairs of the world, when I lost the best of fathers, and one whom I so entirely loved, that my grief at his loss exceeds all description. I now abandoned my books, and gave myself up for a whole month to the effects of melancholy and despair. Time, however, the best physician of the mind, at length brought me relief.”⁠—“Ay, ay; Tempus edax rerum,” said Partridge.⁠—“I then,” continued the stranger, “betook myself again to my former studies, which I may say perfected my cure; for philosophy and religion may be called the exercises of the mind, and when this is disordered, they are as wholesome as exercise can be to a distempered body. They do indeed produce similar effects with exercise; for they strengthen and confirm the mind, till man becomes, in the noble strain of Horace⁠—

Fortis, et in seipso totus teres atque rotundus,
Externi ne quid valeat per laeve morari;
In quem manca ruit semper Fortuna.”10

Here Jones smiled at some conceit which intruded itself into his imagination; but the stranger, I believe, perceived it not, and proceeded thus:⁠—

“My circumstances were now greatly altered by the death of that best of men; for my brother, who was now become master of the house,