When it was concluded, and extreme unction had been administered, the friar withdrew. St. Aubert then made a sign for La Voisin to come nearer. He gave him his hand, and was, for a moment, silent. At length, he said, in a trembling voice, “My good friend, our acquaintance has been short, but long enough to give you an opportunity of showing me much kind attention. I cannot doubt, that you will extend this kindness to my daughter, when I am gone; she will have need of it. I entrust her to your care during the few days she will remain here. I need say no more—you know the feelings of a father, for you have children; mine would be, indeed, severe if I had less confidence in you.” He paused. La Voisin assured him, and his tears bore testimony to his sincerity, that he would do all he could to soften her affliction, and that, if St. Aubert wished it, he would even attend her into Gascony; an offer so pleasing to St. Aubert, that he had scarcely words to acknowledge his sense of the old man’s kindness, or to tell him, that he accepted it. The scene, that followed between St. Aubert and Emily, affected La Voisin so much, that he quitted the chamber, and she was again left alone with her father, whose spirits seemed fainting fast, but neither his senses, nor his voice, yet failed him; and, at intervals, he employed much of these last awful moments in advising his daughter, as to her future conduct. Perhaps, he never had thought more justly, or expressed himself more clearly, than he did now.
“Above all, my dear Emily,” said he, “do not indulge in the pride of fine feeling, the romantic error of amiable minds. Those, who really possess sensibility, ought early to be taught, that it is a dangerous quality, which is continually extracting the excess of misery, or delight, from every surrounding circumstance. And, since, in our passage through this world, painful circumstances occur more frequently than pleasing ones, and since our sense of evil is, I fear, more acute than our sense of good, we become the victims of our feelings, unless we can in some degree command them. I know you will say, (for you are young, my Emily) I know you will say, that you are contented sometimes to suffer, rather than to give up your refined sense of happiness, at others; but, when your mind has been long harassed by vicissitude, you will be content to rest, and you will then recover from your delusion. You will perceive, that the phantom of happiness is exchanged for the substance; for happiness arises in a state of peace, not of tumult. It is of a temperate and uniform nature, and can no more exist in a heart, that is continually alive to minute circumstances, than in one that is dead to feeling. You see, my dear, that, though I would guard you against the dangers of sensibility, I am not an advocate for apathy. At your age I should have said that is a vice more hateful than all the errors of sensibility, and I say so still. I call it a vice, because it leads to positive evil; in this, however, it does no more than an ill-governed sensibility, which, by such a rule, might also be called a vice; but the evil of the former is of more general consequence. I have exhausted myself,” said St. Aubert, feebly, “and have wearied you, my Emily; but, on a subject so important to your future comfort, I am anxious to be perfectly understood.”
Emily assured him, that his advice was most precious to her, and that she would never forget it, or cease from endeavouring to profit by it. St. Aubert smiled affectionately and sorrowfully upon her. “I repeat it,” said he, “I would not teach you to become insensible, if I could; I would only warn you of the evils of susceptibility, and point out how you may avoid them. Beware, my love, I conjure you, of that self-delusion, which has been fatal to the peace of so many persons; beware of priding yourself on the gracefulness of sensibility; if you yield to this vanity, your happiness is lost forever. Always remember how much more valuable is the strength of fortitude, than the grace of sensibility. Do not, however, confound fortitude with apathy; apathy cannot know the virtue. Remember, too, that one act of beneficence, one act of real usefulness, is worth all the abstract sentiment in the world. Sentiment is a disgrace, instead of an ornament, unless it lead us to good actions. The miser, who thinks himself respectable, merely because he possesses wealth, and thus mistakes the means of doing good, for the actual accomplishment of it, is not more blameable than the man of sentiment, without active virtue. You may have observed persons, who delight so much in this sort of sensibility to sentiment, which excludes that to the calls of any practical virtue, that they turn from the distressed, and, because their sufferings are painful to be contemplated, do not endeavour to relieve them. How despicable is that humanity, which can be contented to pity, where it might assuage!”
St. Aubert, some time after, spoke of Madame Cheron, his sister. “Let me inform you of a circumstance, that nearly affects your welfare,” he added. “We have, you know, had little intercourse for some years, but, as she is now your only female relation, I have thought it proper to consign you to her care, as you will see in my will, till you are of age, and to recommend you to her protection afterwards. She is not exactly the person, to whom I would have committed my Emily, but I had no alternative, and I believe her to be upon the whole—a good kind of woman. I need not recommend it to your prudence,
