fects upon the imagination of the Indians, is taken from a letter, published in an eastern gazette, from Mr. Griswald, of Detroit, to Mr. Gardiner, of Walpole, New Hampshire. For several months, this anticipated phenomenon was a subject of inquiry with the Indians, as many stories had been told them, partly by ignorant and partly by designing persons, of terrible things which would accompany that event. The troubled aspect of our national affairs with foreign powers at that period facilitated the propagation of visionary and awful predictions. Hundreds came to me to consult on the subject of the eclipse, and its threatened accompaniments and consequences: some large parties came in from a distance on purpose to inquire on this subject. They knew that white people could foretel eclipses, and supposed we must be able too to predict the attendant circumstances of wind and weather, and every effect upon the earth. Most of them believe this faculty is given to white people by the Great Spirit, which he has thought proper to deny to Indians, and appear to have little notion that it depends upon calculations upon natural principles. It has long (perhaps always) been a general sentiment of Indians, that an eclipse, particularly of the sun, is an expression, or rather token, of the anger of the Great Spirit, and the degree of his anger is indicated by the magnitude of the eclipse. The expectation of a total eclipse, therefore, was sufficient to prepare them for the reception of every extravagant tale and direful prognostication. Among other ideas, that of war, bloody war, naturally occurred, and was easily fomented, in conjunction with their existing circumstances. It was not difficult for a designing person of influence among them to point out to their satisfaction how and where this calamity was to take place, and whose blood must be shed. It is said, the Indians defeated general Harmer on the day of an eclipse, and have since entertained a persuasion that such a phenomenon is peculiarly unfortunate for Americans, and sufficient to ensure success to Indians, if they strike on that day; and it was generally reported, a short time previous to the late eclipse, that an attack under its auspices was agreed to be made upon this and other American posts in this quarter. Besides that of war, the minds of the Indians were filled with other terrific anticipations. Some whole villages appeared impressed, that the darkness would be equal to that of the darkest night, and would continue for months, and many imagined it would be a dark year. They expected the sun would be put out for that space of time, that vegetables and animals would perish, together with most Indians who lived on the casual produce of the chace. But the more general expectation was, that it would be only a dark day, or, as they expressed it, a night day. And they supposed the day would be productive of the most dreadful storms of wind, hail, and other elementary concussions beyond the power of man to describe. I found but one Indian, out of some hundreds that came in from the wilderness, who appeared to possess any just conceptions of the expected phenomenon. It was the son of an intelligent chief, now dead, who declared that he had no fears, for he believed he had seen such a thing, when a boy, and his father taught him it was caused by the night-sun (their term for the moon) getting over the day-sun, and thus stopping its light for a short time. Seeing the general attention of the Indians thus excited, and wishing to allay their painful apprehensions, as well as prevent any possible consequences of a serious nature, I thought it my duty to instruct them as far as they were capable of understanding into the cause and nature of an eclipse, told them the day and precise time of day it would happen, its duration, appearance, &c., and as to the dreadful accompaniments of storm and wind, I discountenanced such an expectation, though something of the kind might THE TOTAL ECLIPSE. take place as on other days, but assured them they would survive it, and expressed my hope of seeing a clear sky on that day, that I might behold the phenomenon in all its grandeur, and the stars in their glory surrounding it. They were thankful for these assurances, and some Look encouragement, while others remained fearful and perplexed. The eclipse made its appearance under every favourable circumstance that could be wished, and agreeable to all I had told the Indians. The day was remarkably fine, without a cloud or a gust of wind. It commenced here about an hour earlier than the calculations at New York and Albany. The disk of the sun was completely covered for the space of three minutes, the stars appeared very brilliant within the compass of the eclipse's shadow on every side of the sun's place, the greatest obscuration was equal to that of the clearest star-light evening, the brutes and the fowls gave signs that they thought it night, and were retiring to repose, when they were recalled by the bursting forth of the light. Its effects upon the Indians were different; those whom I saw during the greatest darkness, appeared thoughtful, but held their courage. Others, I was told, ran up and down with agitation. Some fell on their knees and prayed; while a few wrapped themselves in their blankets, and lay down to die. After it was seen to pass off without harm, and the day proceed as usual, all took courage, and became very social. By the evening many were ready to be drunk. A general muster of the militia had been ordered on that day, which was well attended, and had a good effect. Governor Hull had arrived in season to take the field. For the Literary Magazine. THE PURSUIT OF HAPPINESS. THE pursuit of happiness has engaged the meditations of philosophers, and the ardent wishes of all mankind. Every country, age, and sex has professed to seek happiness. So many have thought upon this subject; so many have proposed rules to govern the pursuit; so many have sought, and so few will acknowledge that they have attained happiness, that it might appear vain and useless to continue the inquiry, Happiness, however, remains as or to attempt to aid the exertion. important, and, to many, as unfixed, as ever. wish of every heart, the object of It still continues to be the every mind. our attention now drawn anew to Wherefore, it may be asked, is this exhausted subject, this uncertain object? Why are we again led to meditate on human happiness; to form which there is no sure recipe; to attain which there is no certain there is no effectual method, no cermode; to secure and preserve which tain plan? There are few subjects on which right issue by a comparison with we do not approach nearer to the those which are in any degree similar, by a calm observation of circumstances, and a cheerful use of us make an experiment of the effiour unbiassed understandings. Let cacy of these means in our present inquiry after happiness. They always assist us in other pursuits. high noon of our days, when we enIn the prime of our lives, in the deavour to obtain some interesting single object; such as a comfortable dwelling, the means of family expences, or a valuable connection, we remember that our continuance than thirty years*, and that it is exhere is, on a medium, a little more tended, in many cases, to fifty, sixty, eighty, ninety, and a hundred years. We therefore consider it as an unsatisfactory tenure, if we cannot possess our habitation, our income, or our connection beyond the passing year. We strenuously and indeed wisely exert ourselves to secure those comforts and blessings for life, the medium of human life. *Thirty-three years are said to be for the whole period through which we can possess and enjoy them. Happiness, Duty, and Prudence are all consulted in such exertions. And here we find a light to open on the road of man towards genuine, and substantial, and permanent happiness. In order to attain and secure it, we must be duly aware of the allimportant and certain truth, that our lives are not confined to the medium of thirty-three years; nor yet to fifty, nor to a hundred years, but that they are extended through an endless series of innumerable ages, in the scene beyond the tomb. We must not, therefore, confine our attention to necessaries, comforts, and blessings for a single year, nor for this little portion of terrestrial existence, even at the longest term: but we must take good care to provide those necessaries, those comforts, and those blessings, that will wear beyond time, and endure with eternity. Let not the gay inquirer for the road to happiness fly from this as gloomy, or even as too grave, or as serious overmuch, for it is surely a cause to rejoice, and be glad at heart, that we can extend our hap piness far beyond this little span of human life; and that whatever may be our difficulties, our evils, and our sorrows here, we can have true and abundant joys hereafter. If it be reasonable and prudent to provide comforts and pleasures for the current year, and for the course and evening of this life, it must certainly appear to be perfectly irrational, and imprudent in the extreme, entirely to neglect all thought, all provision for the innumerable ages of the next great stage of our existence. It would be little short of phrenzy for one, who had only arrived at manhood, to spend a good estate in a single day, and thus to cast away all thoughts, to omit all provision for the rest of this life, short and transient as it is. So is it surely far more than insanity to devote all our time, all our cares, and all our talents and exertions, to a bare provision for our short terrestrial existence (which is less than a day compared with the life to come), and entirely to neglect preparation for the countless ages of our future continuance in being. On our sure and certain arrival on the farther margin of the river of life, we ought not to be found without house or home, or stock of any thing to carry us on through those eternal centuries, whose number is without end. It follows, then, with a plainness and certainty which a child must perceive, and the runner cannot fail to read, that a constant and daily care cheerfully and abundantly to provide for the world to come should mix itself with all our concerns, should engage a portion of all our days, and should always have a place in our hearts and minds. The effect of such a course of feeling, reflection, and conduct would heighten the sweets of all our pleasures, lessen our greatest difficulties, and allay our deepest sorrows here below. It would dissipate all our little vexations, and would banish despair, by the great and alluring prospect beyond the grave. As the subject before us has naturally expanded itself into a plan of happiness for the whole term of the existence of man, embracing his life in the two worlds, it may be well that we should now consider the duties of the earlier and terrestrial stage of our being. Well governed attachments to himself, to his family, to his neighbours, to his country, and to all mankind (mixed ever and in all places with a reverential sense of duty to the Author of his being), should manifest themselves in a constant attention to those temporal objects of his bounden duties and proper regards. He ever may, with candour and moderation, he ever should attend to the just rights and interests of himself and of the family which Providence has committed to his most faithful, tenderest care, and this will absolutely include a regu lar and patient attention to some useful calling in life, by which an honest subsistence, the comforts of THE PURSUIT OF HAPPINESS. his old age, and the education and establishment of his dependent family, may be most effectually and completely secured. If he has, from whatever cause, heretofore neglected this duty, particularly imposed on him by Divine Providence, let him hasten to resume and perform it well, if he expects comfort, and esteem, and peace here, or happiness hereafter. No rational, no possible plan of human happiness admits of neglected obligations of so high a grade. All power, human and divine, in proportion as it is good, and wise, and great, must frown upon the comfortless violator of his household duties. But though the indispensible necessity of a correct deportment in these important temporal concerns may be safely declared, yet it should be, at the same time, well remembered, that the duties which prepare us for both worlds imperiously demand our thorough and constant attention. At the opening of this deeply interesting portion of our subject, two inestimable preparatives for a state and course of true happiness present themselves to our minds: the frank and thorough reparation of all injuries, which we may have done or occasioned to others through life, and the cordial forgiveness of the injuries we may have ourselves sustained. No man who has in any way violated or neglected justice can fail to derive comfort from the reflection, that he has rendered back the things which belonged to others, with a full allowance for use or interest; nor can a worthy mind, capable of the inseparable happiness of the two worlds, know any comfort under a sense of uncompensated wrongs, of whatever nature or degree, from himself to a fellow creature. He cannot feel convinced that he merits the comfort of the just here, nor those of the just made perfect, in the scene beyond the grave; nor can he be of a constitution to enjoy a state of happiness so uncongenial with himself. He must feel always the uncomfortable impression, that he has not done to others what he desires them to do to him. He has set at nought that sound and beautiful injunction of the most perfect religion the world has ever known. Let us then hasten, on the road to happiness, to the precious chamber of self-exa mination. Let us there look very strictly into our conscientious know ledge of secret, as well as known to our neighbours. Let us estimate wrongs, of every name and kind, done interest, and damages, and costs, and them and the just compensation with charges, in full measure. restore the whole amount, with a Let us free hand and willing heart. Let insult, and wrong done. We shall us atone for every form of injury, then enjoy the sweet luxury of being just, and it is in truth a pleasure of the highest gout, whose flavour will all time, through our whole existence rest upon the palate of the soul, in in the two worlds, here and hereafter. The cordial forgiveness of all cessary as the duty of retribution, to those who have injured us is as nein our present life. a happy state of mind and feelings important as an act of preparation, Nor is it less which will greatly contribute to fit us for a better state of existence. enjoins what is wrong, nor ever proOur perfect religion, which never hibits what is right, and which strong precept, inculcates, by its leaves no duty without a plain and highest authority, and by all its examples, the cordial forgiveness of injuries, and the return of benefits for acts of unkindness and enmity. "For and the pagan must bow to the sub- ed with the most comfortable feelings in this life, often with much advantage, and it must greatly prepare every happy man, who can attain such a temper and disposition, for the highest conceivable state of permanent felicity, of which our natures are capable, and to the conception of which our minds can rise. The highest example in our religion, and in the history of persons claiming religious belief, confidence, and influence in any age, nation, or country, is that of the great first teacher of christianity enduring a death of the utmost agony, and of the most extreme human reproach, to prove, among other things, the sincerity of those exhortations and injunctions by which he advised, persuaded, and enjoined his followers to forgive their enemies, and to do good to those that injure, even unto such a death, the ignominious and excruciating death of the cross. The conception of such a plan of religious conduct is truly peculiar, and eminently sublime. Its execution is more than human. A mortal to soar so high in magnanimous thought and deed, when sinking into an agonizing death, must be moved by divine influence. The spirit itself must be divine. How must that human bosom overflow with comfort, and expand with happiness, which can fill itself with a heart, and soul, and mind to forgive its enemies, and to return benefits for their unkindness and hostility! A disposition thus sweedy formed, a temper thus divinely governed, prepare their happy possessor for the highest felicities of the two worlds. The joys of beneficence, the pleasures of doing good to our dependents, our neighbours, our friends, our country, and mankind, are not ranked so high as they certainly should be in the estimate of human enjoyments. If we dwell with rapture on the inimitable conduct of the good Samaritan, do we drink as deeply as we may of his cup of unadulterated pleasure; a cup which will give joy to the mind here, and health to the soul in our endless journey through that future land, from whose bourne no traveller returns, without whose confines no man who once enters shall ever pass? Do we not see around us edifices of charity, of comfort, of relief, of youthful instruction, of piety and religion, and of every form of beneficence? Are the "talents of gold and silver," with which Providence has entrusted us, hid in a napkin, and unemployed, so far as they are applicable to such purposes? Have we tasted little or none of the delightful potion, with which the sweet cup of active benevolence overflows? Do we compare the pleasure of representations of misery relieved, which we and our families procure at a theatre, in every season, for half a hundred dollars of direct cost and incidental expences, with the superior and true luxury of administering relief to real misery, through the channel of a benevolent institution wisely founded, and well and faithfully administered? The bosom of sensibility heaves a complaining sigh, because "Nor peace, nor ease the heart can know, Which, like the needle true, Turns at the touch of joy or woe, And, turning, trembles too." Let it seek the true balm for its wounded nerves, the sweet consciousness of doing good. Let it allay the agitations of its joys by the calm remembrance of a well directed beneficence. Let it exchange its mortification at the untutored rudeness of the savage, or simplicity of the indigent, for the pleasure of giving its mite towards the inestimable institutions, which teach "the young idea how to shoot," among the infant poor, and the oppressed races of the black, the red, and the yellow men. The pleasures of public spirit will not be placed at a low degree in the scale of human enjoyments. To do good to our neighbours, and to our country, is beneficence on a great scale. It is conferring benefits on many, and must ever be ranked as a primary virtue, whether we con |