Lavengro is the history up to a certain period of one of rather a peculiar1 mind and system of nerves, with an exterior2 shy and cold, under which lurk3 much curiosity, especially with regard to what is wild and extraordinary, a considerable quantity of energy and industry, and an unconquerable love of independence. It narrates4 his earliest dreams and feelings, dwells with minuteness on the ways, words, and characters of his father, mother, and brother; lingers on the occasional resting-places of his wandering half military childhood; describes the gradual hardening of his bodily frame by robust5 exercises, his successive struggles, after his family and himself have settled down in a small local capital, to obtain knowledge of every kind, but more particularly philological6 lore7; his visits to the tent of the Romany chal and the parlour of the Anglo–German philosopher; the effect produced upon his character by his flinging himself into contact with people all widely differing from each other, but all extraordinary; his reluctance8 to settle down to the ordinary pursuits of life; his struggles after moral truth; his glimpses of God and the obscuration of the Divine Being to his mind’s eye; and his being cast upon the world of London, by the death of his father, at the age of nineteen. 183 In the world within a world, the world of London, it shows him playing his part for some time as he best can in the capacity of a writer for reviews and magazines, and describes what he saw and underwent whilst labouring in that capacity; it represents him, however, as never forgetting that he is the son of a brave but poor gentleman, and that if he is a hack9 author, he is likewise a scholar. It shows him doing no dishonourable jobs, and proves that if he occasionally associates with low characters, he does so chiefly to gratify the curiosity of a scholar. In his conversations with the apple-woman of London Bridge the scholar is ever apparent, so, again, in his acquaintance with the man of the table, for the book is no raker up of the uncleanness of London; and if it gives what at first sight appears refuse, it invariably shows that a pearl of some kind, generally a philological one, is contained amongst it. It shows its hero always accompanied by his love of independence, scorning in the greatest poverty to receive favours from anybody, and describes him finally rescuing himself from peculiarly miserable11 circumstances by writing a book, an original book, within a week, even as Johnson is said to have written his ‘Rasselas,’ and Beckford his ‘Vathek,’ and tells how, leaving London, he betakes himself to the roads and fields.
In the country it shows him leading a life of roving adventure, becoming tinker, gypsy, postillion, ostler; associating with various kinds of people, chiefly of the lower classes, whose ways and habits are described; but, though leading this erratic12 life, we gather from the book that his habits are neither vulgar nor vicious, that he still follows to a certain extent his favourite pursuits — hunting after strange characters, or analyzing13 strange words and names. At the conclusion of the fifth volume, which terminates the first part of the history, it hints that he is about to quit his native land on a grand philological expedition.
Those who read this book with attention — and the author begs to observe that it would be of little utility to read it hurriedly — may derive14 much information with respect to matters of philology15 and literature; it will be found treating of most of the principal languages from Ireland to China, and of the literature which they contain; and it is particularly minute with regard to the ways, manners, and speech of the English section of the most extraordinary and mysterious clan16 or tribe of people to be found in the whole world — the children of Roma. 184 But it contains matters of much more importance than anything in connection with philology, and the literature and manners of nations. Perhaps no work was ever offered to the public in which the kindness and providence17 of God have been set forth18 by more striking examples, or the machinations of priestcraft been more truly and lucidly19 exposed, or the dangers which result to a nation when it abandons itself to effeminacy, and a rage for what is novel and fashionable, than the present.
With respect to the kindness and providence of God, are they not exemplified in the case of the old apple-woman and her son? These are beings in many points bad, but with warm affections, who, after an agonizing20 separation, are restored to each other, but not until the hearts of both are changed and purified by the influence of affliction. Are they not exemplified in the case of the rich gentleman, who touches objects in order to avert21 the evil chance? This being has great gifts and many amiable22 qualities; but does not everybody see that his besetting23 sin is selfishness? He fixes his mind on certain objects, and takes inordinate24 interest in them because they are his own, and those very objects, through the providence of God, which is kindness in disguise, becomes snakes and scorpions26 to whip him. Tired of various pursuits, he at last becomes an author, and publishes a book, which is very much admired, and which he loves with his usual inordinate affection. The book, consequently, becomes a viper27 to him, and at last he flings it aside and begins another. The book, however, is not flung aside by the world, who are benefited by it, deriving28 pleasure and knowledge from it; so the man who merely wrote to gratify self has already done good to others, and got himself an honourable10 name. But God will not allow that man to put that book under his head and use it as a pillow; the book has become a viper to him, he has banished29 it, and is about another, which he finishes and gives to the world. It is a better book than the first, and everyone is delighted with it, but it proves to the writer a scorpion25 because he loves it with inordinate affection; but it was good for the world that he produced this book, which stung him as a scorpion. Yes, and good for himself, for the labour of writing it amused him, and perhaps prevented him from dying of apoplexy. But the book is banished, and another is begun, and herein, again, is the providence of God manifested; the man has the power of producing still, and God determines that he shall give to the world what remains31 in his brain, which he would not do had he been satisfied with the second work; he would have gone to sleep upon that as he would upon the first, for the man is selfish and lazy. In his account of what he suffered during the composition of this work, his besetting sin of selfishness is manifest enough; the work on which he is engaged occupies his every thought — it is his idol32, his deity33, it shall be all his own, he won’t borrow a thought from anyone else, and he is so afraid lest, when he publishes it, that it should be thought that he had borrowed from anyone, that he is continually touching34 objects, his nervous system, owing to his extreme selfishness, having become partly deranged35. He is left touching, in order to banish30 the evil chance from his book, his deity. No more of his history is given; but does the reader think that God will permit that man to go to sleep on his third book, however extraordinary it may be? Assuredly not. God will not permit that man to rest till He has cured him to a certain extent of his selfishness, which has, however, hitherto been very useful to the world.
Then, again in the tale of Peter Williams, is not the hand of Providence to be seen? This person commits a sin in his childhood — utters words of blasphemy36 — the remembrance of which in after life, preying38 upon his imagination, unfits him for quiet pursuits, to which he seems to have been naturally inclined; but for the remembrance of that sin, he would have been Peter Williams the quiet, respectable Welsh farmer, somewhat fond of reading the ancient literature of his country in winter evenings after his work was done. God, however, was aware that there was something in Peter Williams to entitle him to assume a higher calling; He therefore permits this sin, which, though a childish affair, was yet a sin, and committed deliberately39, to prey37 upon his mind till he becomes at last an instrument in the hand of God, a humble40 Paul, the great preacher, Peter Williams, who, though he considers himself a reprobate41 and a castaway, instead of having recourse to drinking in mad desperation — at many do who consider themselves reprobates42 — goes about Wales and England preaching the Word of God, dilating43 on His power and majesty44, and visiting the sick and afflicted45, until God sees fit to restore to him his peace of mind, which He does not do, however, until that mind is in a proper condition to receive peace — till it has been purified by the pain of the one idea which has so long been permitted to riot in his brain, which pain, however, an angel, in the shape of a gentle faithful wife, had occasionally alleviated46; for God is merciful even in the blows which He bestoweth, and will not permit anyone to be tempted48 beyond the measure which he can support. And here it will be as well for the reader to ponder upon the means by which the Welsh preacher is relieved from his mental misery49; he is not relieved by a text from the Bible, by the words of consolation50 and wisdom addressed to him by his angel-minded wife, nor by the preaching of one yet more eloquent51 than himself, but by a quotation52 made by Lavengro from the life of Mary Flanders, cut-purse and prostitute, which life Lavengro had been in the habit of reading at the stall of his old friend the apple-woman, on London Bridge, who had herself been very much addicted53 to the perusal54 of it, though without any profit whatever. Should the reader be dissatisfied with the manner in which Peter Williams is made to find relief, the author would wish to answer, that the Almighty55 frequently accomplishes His purposes by means which appear very singular to the eyes of men, and at the same time to observe that the manner in which that relief is obtained is calculated to read a lesson to the proud, fanciful, and squeamish, who are ever in a fidget lest they should be thought to mix in low society, or to bestow47 a moment’s attention on publications which are not what is called of a perfectly57 unobjectionable character. Had not Lavengro formed the acquaintance of the old apple-woman on London Bridge, he would not have had an opportunity of reading the life of Mary Flanders, and, consequently, of storing in a memory which never forgets anything, a passage which contained a balm for the agonized58 mind of Peter Williams. The best medicines are not always found in the finest shops. Suppose, for example, if, instead of going to London Bridge to read, he had gone to Albemarle Street, and had received from the proprietors60 of the literary establishment in that very fashionable street permission to read the publications on the tables of the saloons there, does the reader think he would have met any balm in those publications for the case of Peter Williams? Does the reader suppose that he would have found Mary Flanders there? He would certainly have found that highly objectionable publication, ‘Rasselas,’ and the ‘Spectator,’ or ‘Lives of Royal and Illustrious Personages,’ but, of a surety, no Mary Flanders. So, when Lavengro met with Peter Williams, he would have been unprovided with a balm to cure his ulcerated mind, and have parted from him in a way not quite so satisfactory as the manner in which he took his leave of him; for it is certain that he might have read ‘Rasselas,’ and all the other unexceptionable works to be found in the library of Albemarle Street, over and over again, before he would have found any cure in them for the case of Peter Williams. Therefore the author requests the reader to drop any squeamish nonsense he may wish to utter about Mary Flanders and the manner in which Peter Williams was cured.
And now with respect to the old man who knew Chinese, but could not tell what was o’clock. This individual was a man whose natural powers would have been utterly61 buried and lost beneath a mountain of sloth62 and laziness had not God determined63 otherwise. He had in his early years chalked out for himself a plan of life in which he had his own ease and self-indulgence solely64 in view; he had no particular bad passions to gratify, he only wished to lead an easy quiet life, just as if the business of this mighty56 world could be carried on by innocent people fond of ease and quiet, or that Providence would permit innocent quiet drones to occupy any portion of the earth and to cumber65 it. God had, at any rate, decreed that this 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 lapse66 of many years, during which his mind subsides67 into a certain state of tranquillity68, he acquires sufficient knowledge of Chinese to be able to translate with ease the inscriptions70 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 inscription69 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 distressed71 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 enjoined72 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 omission73, 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 innocence74 of character, without any proper sense of religion, though he has attained75 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 zeal76 for the glory of God, will illumine 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 vice77 or poverty. In his history there is a wonderful illustration of part of the text, quoted by his mother: ‘I have been young, and now am old, yet never saw I the righteous forsaken78 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 be 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 contented80, like the very moral Roderick Random81 or the equally estimable Peregrine Pickle82; 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 manifestation83 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 forsake79 him, but he prays very seldom, is not fond of going to church, and, though he admires Tate and Brady’s version of the Psalms84, his admiration85 is rather caused by the beautiful poetry which that version contains than the religion; yet his tale is not finished — like the tale of the gentleman who touched objects, and that of the old man who knew Chinese without knowing what was o’clock; perhaps, like them, he is destined86 to become religious, and to have, instead of occasional glimpses, frequent and distinct views of his God; yet, though he may become religious, it is hardly to be expected that he will become a very precise and straight-laced person; it is probable that he will retain with his scholarship something of his gypsyism, his predilection87 for the hammer and tongs88, and perhaps some inclination89 to put on certain gloves, not white kid, with any friend who may be inclined for a little old English diversion, and a readiness to take a glass of ale, with plenty of malt in it and as little hop59 as may well be — ale at least two years old — with the aforesaid friend when the diversion is over; for, as it is the belief of the writer that a person may get to heaven very comfortably without knowing what’s o’clock, so it is his belief that he will not be refused admission there because to the last he has been fond of healthy and invigorating exercises, and felt a willingness to partake of any of the good things which it pleases the Almighty to put within the reach of His children during their sojourn90 upon earth.
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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lurk
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| n.潜伏，潜行；v.潜藏，潜伏，埋伏 | |
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narrates
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| v.故事( narrate的第三人称单数 ) | |
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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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philological
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| adj.语言学的，文献学的 | |
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lore
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| n.传说；学问，经验，知识 | |
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reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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hack
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| n.劈，砍，出租马车；v.劈，砍，干咳 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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analyzing
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| v.分析；分析( analyze的现在分词 )；分解；解释；对…进行心理分析n.分析 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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philology
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| n.语言学；语文学 | |
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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forth
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| adv.向前；向外，往外 | |
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lucidly
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| adv.清透地，透明地 | |
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agonizing
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| adj.痛苦难忍的；使人苦恼的v.使极度痛苦；折磨(agonize的ing形式) | |
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avert
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| v.防止，避免；转移(目光、注意力等) | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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besetting
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| adj.不断攻击的v.困扰( beset的现在分词 )；不断围攻；镶；嵌 | |
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inordinate
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| adj.无节制的；过度的 | |
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scorpion
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| n.蝎子，心黑的人，蝎子鞭 | |
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scorpions
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| n.蝎子( scorpion的名词复数 ) | |
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viper
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| n.毒蛇；危险的人 | |
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deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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idol
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| n.偶像，红人，宠儿 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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touching
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| adj.动人的，使人感伤的 | |
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deranged
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blasphemy
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| n.亵渎，渎神 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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preying
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| v.掠食( prey的现在分词 )；掠食；折磨；（人）靠欺诈为生 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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reprobate
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| n.无赖汉；堕落的人 | |
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reprobates
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| n.道德败坏的人，恶棍( reprobate的名词复数 ) | |
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dilating
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| v.（使某物）扩大，膨胀，张大( dilate的现在分词 ) | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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alleviated
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| 减轻，缓解，缓和( alleviate的过去式和过去分词 ) | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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consolation
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| n.安慰，慰问 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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addicted
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| adj.沉溺于....的，对...上瘾的 | |
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perusal
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| n.细读，熟读；目测 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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agonized
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| v.使（极度）痛苦，折磨( agonize的过去式和过去分词 )；苦斗；苦苦思索；感到极度痛苦 | |
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hop
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| n.单脚跳，跳跃；vi.单脚跳，跳跃；着手做某事；vt.跳跃，跃过 | |
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proprietors
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| n.所有人，业主( proprietor的名词复数 ) | |
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utterly
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| adv.完全地，绝对地 | |
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sloth
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| n.[动]树懒；懒惰，懒散 | |
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determined
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| adj.坚定的；有决心的 | |
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solely
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| adv.仅仅，唯一地 | |
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cumber
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| v.拖累，妨碍；n.妨害；拖累 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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subsides
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| v.（土地）下陷（因在地下采矿）( subside的第三人称单数 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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tranquillity
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| n. 平静, 安静 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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distressed
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| 痛苦的 | |
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enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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innocence
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| n.无罪；天真；无害 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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zeal
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| n.热心，热情，热忱 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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contented
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| adj.满意的，安心的，知足的 | |
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random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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pickle
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| n.腌汁，泡菜；v.腌，泡 | |
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manifestation
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| n.表现形式；表明；现象 | |
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psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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predilection
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| n.偏好 | |
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tongs
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| n.钳；夹子 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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sojourn
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| v./n.旅居，寄居；逗留 | |
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