Wieland; Or, The Transformation: An American Tale by Charles Brockden Brown (free reads .txt) 📖

speech, and negligences of behaviour, were proscribed. His air was mournful and contemplative. He laboured to keep alive a sentiment of fear, and a belief of the awe-creating presence of the Deity. Ideas foreign to this were sedulously excluded. To suffer their intrusion was a crime against the Divine Majesty inexpiable but by days and weeks of the keenest agonies.

No material variation had occurred in the lapse of two years. Every day confirmed him in his present modes of thinking and acting. It was to be expected that the tide of his emotions would sometimes recede, that intervals of despondency and doubt would occur; but these gradually were more rare, and of shorter duration; and he, at last, arrived at a state considerably uniform in this respect.

His apprenticeship was now almost expired. On his arrival of age he became entitled, by the will of my grand-father, to a small sum. This sum would hardly suffice to set him afloat as a trader in his present situation, and he had nothing to expect from the generosity of his master. Residence in England had, besides, become almost impossible, on account of his religious tenets. In addition to these motives for seeking a new habitation, there was another of the most imperious and irresistable necessity. He had imbibed an opinion that it was his duty to disseminate the truths of the gospel among the unbelieving nations. He was terrified at first by the perils and hardships to which the life of a missionary is exposed. This cowardice made him diligent in the invention of objections and excuses; but he found it impossible wholly to shake off the belief that such was the injunction of his duty. The belief, after every new conflict with his passions, acquired new strength; and, at length, he formed a resolution of complying with what he deemed the will of heaven.

The North-American Indians naturally presented themselves as the first objects for this species of benevolence. As soon as his servitude expired, he converted his little fortune into money, and embarked for Philadelphia. Here his fears were revived, and a nearer survey of savage manners once more shook his resolution. For a while he relinquished his purpose, and purchasing a farm on Schuylkill, within a few miles of the city, set himself down to the cultivation of it. The cheapness of land, and the service of African slaves, which were then in general use, gave him who was poor in Europe all the advantages of wealth. He passed fourteen years in a thrifty and laborious manner. In this time new objects, new employments, and new associates appeared to have nearly obliterated the devout impressions of his youth. He now became acquainted with a woman of a meek and quiet disposition, and of slender acquirements like himself. He proffered his hand and was accepted.

His previous industry had now enabled him to dispense with personal labour, and direct attention to his own concerns. He enjoyed leisure, and was visited afresh by devotional contemplation. The reading of the scriptures, and other religious books, became once more his favorite employment. His ancient belief relative to the conversion of the savage tribes, was revived with uncommon energy. To the former obstacles were now added the pleadings of parental and conjugal love. The struggle was long and vehement; but his sense of duty would not be stifled or enfeebled, and finally triumphed over every impediment.

His efforts were attended with no permanent success. His exhortations had sometimes a temporary power, but more frequently were repelled with insult and derision. In pursuit of this object he encountered the most imminent perils, and underwent incredible fatigues, hunger, sickness, and solitude. The licence of savage passion, and the artifices of his depraved countrymen, all opposed themselves to his progress. His courage did not forsake him till there appeared no reasonable ground to hope for success. He desisted not till his heart was relieved from the supposed obligation to persevere. With his constitution somewhat decayed, he at length returned to his family. An interval of tranquillity succeeded. He was frugal, regular, and strict in the performance of domestic duties. He allied himself with no sect, because he perfectly agreed with none. Social worship is that by which they are all distinguished; but this article found no place in his creed. He rigidly interpreted that precept which enjoins us, when we worship, to retire into solitude, and shut out every species of society. According to him devotion was not only a silent office, but must be performed alone. An hour at noon, and an hour at midnight were thus appropriated.

At the distance of three hundred yards from his house, on the top of a rock whose sides were steep, rugged, and encumbered with dwarf cedars and stony asperities, he built what to a common eye would have seemed a summer-house. The eastern verge of this precipice was sixty feet above the river which flowed at its foot. The view before it consisted of a transparent current, fluctuating and rippling in a rocky channel, and bounded by a rising scene of cornfields and orchards. The edifice was slight and airy. It was no more than a circular area, twelve feet in diameter, whose flooring was the rock, cleared of moss and shrubs, and exactly levelled, edged by twelve Tuscan columns, and covered by an undulating dome. My father furnished the dimensions and outlines, but allowed the artist whom he employed to complete the structure on his own plan. It was without seat, table, or ornament of any kind.

This was the temple of his Deity. Twice in twenty-four hours he repaired hither, unaccompanied by any human being. Nothing but physical inability to move was allowed to obstruct or postpone this visit. He did not exact from his family compliance with his example. Few men, equally sincere in their faith, were as sparing in their censures and restrictions, with respect to the conduct of others, as my father. The character of my mother was no less devout; but her education had habituated her to a different mode of worship. The loneliness of their dwelling prevented her from joining any established congregation; but she was punctual in the offices of prayer, and in the performance of hymns to her Saviour, after the manner of the disciples of Zinzendorf. My father refused to interfere in her arrangements. His own system was embraced not, accurately speaking, because it was the best, but because it had been expressly prescribed to him. Other modes, if practised by other persons, might be equally acceptable.

His deportment to others was full of charity and mildness. A sadness perpetually overspread his features, but was unmingled with sternness or discontent. The tones of his voice, his gestures, his steps were all in tranquil unison. His conduct was characterised by a certain forbearance and humility, which secured the esteem of those to whom his tenets were most obnoxious. They might call him a fanatic and a dreamer, but they could not deny their veneration to his invincible candour and invariable integrity. His own belief of rectitude was the foundation of his happiness. This, however, was destined to find an end.

Suddenly the sadness that constantly attended him was deepened. Sighs, and even tears, sometimes escaped him. To the expostulations of his wife he seldom answered any thing. When he designed to be communicative, he hinted that his peace of mind was flown, in consequence of deviation from his duty. A command had been laid upon him, which he had delayed to perform. He felt as if a certain period of hesitation and reluctance had been allowed him, but that this period was passed. He was no longer permitted to obey. The duty assigned to him was transferred, in consequence of his disobedience, to another, and all that remained was to endure the penalty.

He did not describe this penalty. It appeared to be nothing more for some time than a sense of wrong. This was sufficiently acute, and was