CHAPTER XI

After having perused my manuscript, Mr Francis returned it, at my desire, accompanied by the following letter.

TO EMMA COURTNEY.

'Your narrative leaves me full of admiration for your qualities, and compassion for your insanity.

'I entreat however your attention to the following passage, extracted from your papers. "After considering all I have urged, you may perhaps reply, that the subject is too nice, and too subtle, for reasoning, and that the heart is not to be compelled. This, I think, is a mistake. There is no topic, in fact, that may not be subjected to the laws of investigation and reasoning. What is it we desire? pleasure, happiness. What! the pleasure of an instant, only; or that which is more solid and permanent? I allow, pleasure is the supreme good! but it may be analysed. To this analysis I now call you."

'Could I, if I had studied for years, invent a comment on your story, more salutary to your sorrows, more immoveable in its foundation, more clearly expressed, or more irresistibly convincing to every rational mind?

'How few real, substantial, misfortunes there are in the world! how few calamities, the sting of which does not depend upon our cherishing the viper in our bosom, and applying the aspic to our veins! The general pursuit of all men, we are frequently told, is happiness. I have often been tempted to think, on the contrary, that the general pursuit is misery. It is true, men do not recognize it by its genuine appellation; they content themselves with the pitiful expedient of assigning it a new denomination. But, if their professed purpose were misery, could they be more skilful and ingenious in the pursuit?

'Look through your whole life. To speak from your own description, was there ever a life, in its present period, less chequered with substantial _bona fide_ misfortune? The whole force of every thing which looks like a misfortune was assiduously, unintermittedly, provided by yourself. You nursed in yourself a passion, which, taken in the degree in which you experienced it, is the unnatural and odious invention of a distempered civilization, and which in almost all instances generates an immense overbalance of excruciating misery. Your conduct will scarcely admit of any other denomination than moon-struck madness, hunting after torture. You addressed a man impenetrable as a rock, and the smallest glimpse of sober reflection, and common sense, would have taught you instantly to have given up the pursuit.

'I know you will tell me, and you will tell yourself, a great deal about constitution, early association, and the indissoluble chain of habits and sentiments. But I answer with small fear of being erroneous, "It is a mistake to suppose, that the heart is not to be compelled. There is no topic, in fact, that may not be subjected to the laws of investigation and reasoning. Pleasure, happiness, is the supreme good; and happiness is susceptible of being analysed." I grant, that the state of a human mind cannot be changed at once; but, had you worshipped at the altar of reason but half as assiduously as you have sacrificed at the shrine of illusion, your present happiness would have been as enviable, as your present distress is worthy of compassion. If men would but take the trouble to ask themselves, once every day, Why should I be miserable? how many, to whom life is a burthen, would become chearful and contented.

'Make a catalogue of all the real evils of human life; bodily pain, compulsory solitude, severe corporal labour, in a word, all those causes which deprive us of health, or the means of spending our time in animated, various, and rational pursuits. Aye, these are real evils! But I should be ashamed of putting disappointed love into my enumeration. Evils of this sort are the brood of folly begotten upon fastidious indolence. They shrink into non-entity, when touched by the wand of truth.

'The first lesson of enlightened reason, the great fountain of heroism and virtue, the principle by which alone man can become what man is capable of being, is _independence_. May every power that is favourable to integrity, to honour, defend me from leaning upon another for support! I will use the word, I will use my fellow men, but I will not abuse these invaluable benefits of the system of nature. I will not be weak and criminal enough, to make my peace depend upon the precarious thread of another's life or another's pleasure. I will judge for myself; I will draw my support from myself--the support of my existence and the support of my happiness. The system of nature has perhaps made me dependent for the means of existence and happiness upon my fellow men taken collectively; but nothing but my own folly can make me dependent upon individuals. Will these principles prevent me from admiring, esteeming, and loving such as are worthy to excite these emotions? Can I not have a mind to understand, and a heart to feel excellence, without first parting with the fairest attribute of my nature?

'You boast of your sincerity and frankness. You have doubtless some reason for your boast--Yet all your misfortunes seem to have arisen from concealment. You brooded over your emotions, and considered them as a sacred deposit--You have written to me, I have seen you frequently, during the whole of this transaction, without ever having received the slightest hint of it, yet, if I be a fit counsellor now, I was a fit counsellor then; your folly was so gross, that, if it had been exposed to the light of day, it could not have subsisted for a moment. Even now you suppress the name of your hero: yet, unless I know how much of a hero and a model of excellence he would appear in my eyes, I can be but a very imperfect judge of the affair.

'---- FRANCIS.'