Samuel Johnson was born at Lichfield in Staffordshire, on
September 18, 1709, and died in London, December 13, 1784. In
Volume IX of THE WORLD'S GREATEST BOOKS appears an epitome of
Boswell's famous "Life of Johnson." "The History of Rasselas,
Prince of Abyssinia," was written by Dr. Johnson in order to
meet the expenses incurred by his mother's illness and death.
According to Boswell, the work was composed in the evenings of
one week, and the sheets sent to the printers exactly as they
left his hands, without even being read over by the author
himself. It was published during the early part of 1759,
Johnson receiving for it the sum of £100, and a further amount
of £25 when it came to a second edition. Of all Johnson's
works, "Rasselas" was apparently the most popular. By 1775 it
reached its fifth edition, and has since been translated into
many languages. The work is more of a satire on optimism and
on human life in general than a novel, and perhaps is little
more than a ponderous dissertation on Johnson's favourite
theme, the "vanity of human wishes." As to its actual merits,
Johnson's contemporaries differed widely, some proclaiming him
a pompous pedant with a passion for words of six syllables and
more, others delighting in those passages in which weighty
meaning was illustrated with splendour and vigour.
_I.--Life in the Happy Valley_
Rasselas was the fourth son of the mighty emperor in whose dominions the
father of waters begins his course, whose bounty pours down the streams
of plenty, and scatters over the world the harvests of Egypt.
According to the custom which has descended from age to age among the
monarchs of the torrid zone, the prince was confined in a private
palace, with the other sons and daughters of Abyssinian royalty, till
the order of succession should call him to the throne.
The place which the wisdom, or policy, of antiquity had designed for the
residence of the princes was a spacious valley in the kingdom of Amhara,
surrounded on every side by mountains of which the summits overhang the
middle part. The only passage by which it could be entered was a cavern
that passed under a rock, of which it had long been disputed whether it
was the work of nature or of human industry. The outlet of the cavern
was concealed by a thick wood, and the mouth, which opened into the
valley, was closed with gates of iron, forged by the artificers of
ancient days, so massive that no man, without the help of engines, could
open or shut them.
From the mountains on every side rivulets descended that filled all the
valley with verdure and fertility, and formed a lake in the middle,
inhabited by fish of every species, and frequented by every fowl whom
nature has taught to dip the wing in water.
The valley, wide and fruitful, supplied its inhabitants with all the
necessaries of life, and all delights and superfluities were added at
the annual visit which the emperor paid his children, when the iron gate
was opened to the sound of music; and during eight days every one that
resided in the valley was required to propose whatever might contribute
to make seclusion pleasant, to fill up the vacancies of attention, and
to lessen the tediousness of time. Every desire was immediately
gratified. Such was the appearance of security and delight which this
retirement afforded that they to whom it was new always desired that it
might be perpetual; and as those on whom the iron gate had once closed
were never suffered to return, the effect of longer experience could not
be known.
Here the sons and daughters of Abyssinia lived only to know the soft
vicissitudes of pleasure and repose. The sages who instructed them told
them of nothing but the miseries of public life, and described all
beyond the mountains as regions of calamity where discord was always
raging, and where man preyed upon man. These methods were generally
successful. Few of the princes had ever wished to enlarge their bounds;
they rose in the morning and lay down at night, pleased with each other
and with themselves. All but Rasselas, who, in the twenty-sixth year of
his age, began to withdraw himself from the pastimes and assemblies, and
to delight in solitary walks and silent meditation. His attendants
observed the change, and endeavoured to renew his love of pleasure; but
he neglected their officiousness and repulsed their invitations.
One day his old instructor began to lament the change which had been
lately observed in him, and to inquire why he so often retired from the
pleasures of the palace to loneliness and silence.
"I fly from pleasure," said the prince, "because pleasure has ceased to
please. I am lonely because I am miserable, and am unwilling to cloud
with my presence the happiness of others."
"You, sir," said the sage, "are the first who has complained of misery
in the Happy Valley. I hope to convince you that your complaints have no
real cause. Look round and tell me which of your wants is without
supply. If you want nothing, how are you unhappy?"
"That I want nothing," said the prince, "or that I know not what I want,
is the cause of my complaint. If I had only known a want, I should have
a certain wish, and that wish would excite endeavour for its
satisfaction. I have already enjoyed too much. Give me something to
desire."
"Sir," said the old man, "if you had seen the miseries of the world, you
would know how to value your present state."
"Now," said the prince, "you have given me something to desire. I shall
long to see the miseries of the world, since the sight of them is
necessary to happiness."
_II.--The Escape Into the Outer World_
The stimulus of this new desire--the desire of seeing the world--soon
had its effect in making Rasselas no longer gloomy and unsociable.
Considering himself as master of a secret stock of happiness, he
affected to be busy in all the assemblies and schemes of diversion,
because he supposed the frequency of his presence necessary to the
success of his purposes. He retired gladly to privacy, because in
picturing to himself that world which he had never seen he had now a
subject of thought.
Thus passed twenty months of his life; he busied himself so intensely in
visionary bustle that he forgot his real solitude. But one day the
consciousness of his own folly and inaction pierced him deeply. He
compared twenty months with the life of man. "The period of human
existence," said he, "may be reasonably estimated at forty years, of
which I have mused away the four-and-twentieth part."
These sorrowful meditations fastened upon his mind; he passed four
months in resolving to lose no more time in idle resolves. Then,
awakening to more vigorous exertion, he for a few hours regretted his
regret, and from that time bent his whole mind upon the means of
escaping from the Valley of Happiness.
He now found that it would be very difficult to effect that which it was
very easy to suppose effected. He passed week after week in clambering
the mountains, but found all the summits inaccessible by their
prominence. The iron gate was not only secured with all the power of
art, but was always watched by successive sentinels. In these fruitless
researches he spent ten months. The time, however, passed cheerfully
away, for he met a thousand amusements which beguiled his labour and
diversified his thought.
A little while afterwards he began to cherish hopes of escaping from the
valley by quite a different way. Among the artists allowed there, to
labour for the accommodation and pleasure of its inhabitants, was a man
eminent for his knowledge of the mechanic powers, who had contrived many
engines both of use and recreation. He interested the prince in a
project of flying, and undertook to construct a pair of wings, in which
he would himself attempt an aerial flight. But, alas! when in a year's
time the wings were ready, and their contriver waved them and leaped
from the little promontory on which he had taken his stand, he merely
dropped into the lake, his wings only serving to sustain him in the
water.
The prince was not much afflicted by this disaster, and he soon forgot
any disappointment he had felt in the society and conversation of a new
artist--a poet called Imlac--who delighted him by the narrative of his
travels and dealings with men in various parts of Africa and Asia.
"Hast thou here found happiness at last?" asked Rasselas. "Tell me,
without reserve, art thou content with thy condition, or dost thou wish
to be again wandering and inquiring? All the inhabitants of this valley
celebrate their lot, and at the annual visit of the emperor invite
others to partake of their felicity. Is this felicity genuine or
feigned?"
"Great prince," said Imlac, "I shall speak the truth. I know not one of
all your attendants who does not lament the hour when he entered this
retreat. I am less unhappy than the rest, because I have a mind replete
with images, which I can vary and combine at pleasure. The rest, whose
minds have no impression but the present moment, are either corroded by
malignant passions, or sit steeped in the gloom of perpetual vacancy."
"What passions can infect those," said the prince, "who have no rivals?
We are in a place where impotence precludes malice, and where all envy
is repressed by community of enjoyments."
"There may be community of material possessions," said Imlac, "but there
can never be community of love or of esteem. It must happen that one
will please more than another. He that knows himself despised will
always be envious, and still more envious and malevolent if he is
condemned to live in the presence of those who despise him. The
invitations by which the inhabitants of the valley allure others to a
state which they feel to be wretched proceed from the natural malignity
of hopeless misery. I look with pity on the crowds who are annually
soliciting admission to captivity, and wish that it were lawful for me
to warn them of their danger."
Upon this hint, Rasselas opened his whole heart to Imlac, who, promising
to assist him to escape, proposed the plan of piercing the mountain. A
suitable cavern having been found, the two men worked arduously at their
task, and within a few days had accomplished it. A few more days passed,
and Rasselas and Imlac, with the prince's sister, Nekayah, had gone by
ship to Suez, and thence to Cairo.
_III.--The Search for Happiness_
The prince and princess, who carried with them jewels sufficient to make
them rich in any place of commerce, gradually succeeded in mixing in the
society of the city; and for some time the former, who had been wont to
ponder over what _choice of life_ he should make, thought choice
needless because all appeared to him really happy.
Imlac was unwilling to crush the hope of inexperience. Till one day,
having sat awhile silent, "I know not," said Rasselas, "what can be the
reason that I am more unhappy than any of my friends. I see them
perpetually and unalterably cheerful, but feel my own mind restless and
uneasy. I am unsatisfied with those pleasures which I seem most to
court. I live in the crowds of jollity, not so much to enjoy company as
to shun myself, and am only loud and merry to conceal my sadness."
"Every man," said Imlac, "may, by examining his own mind, guess what
passes in the minds of others. When you feel that your own gaiety is
counterfeit, it may justly lead you to suspect that of your companions
not to be sincere. Envy is commonly reciprocal. We are long before we
are convinced that happiness is never to be found, and each believes it
to be possessed by others, to keep alive the hope of obtaining it for
himself."
"This," said the prince, "may be true of others, since it is true of me;
yet whatever be the general infelicity of man, one condition is more
happy than another, and wisdom surely directs us to take the least evil
in the _choice of life_."
"Very few," said the poet, "live by choice. Every man is placed in the
present condition by causes which acted without his foresight, and with
which he did not always willingly co-operate; and, therefore, you will
rarely meet one who does not think the lot of his neighbour better than
his own."
Rasselas resolved, however, to continue his experiments on life. As he
was one day walking in the street, he saw a spacious building, which all
were, by the open doors, invited to enter. He found it a hall of
declamation, and listened to a sage who discoursed with great energy on
the conquest of the passions, and displayed the happiness of those who
had obtained this important victory, after which man is no longer the
slave of fear, nor the fool of hope; is no more emaciated by envy,
inflamed by anger, emasculated by tenderness, or depressed by grief.
Receiving permission to visit this philosopher--having, indeed,
purchased it by presenting him with a purse of gold--Rasselas returned
home with joy to Imlac.
"I have found," said he, "a man who, from the unshaken throne of
rational fortitude, looks down on the scenes of life changing beneath
him. I will learn his doctrines and imitate his life."
"Be not too hasty," said Imlac, "to trust or to admire the teachers of
morality; they discourse like angels, but they live like men."
Imlac's caution turned out to be wise, for when the prince paid his
visit a few days afterwards, he found the philosopher weeping over the
death of his only daughter, and refusing to be comforted by any of the
consolations that truth and reason could afford.
Still eager upon the same inquiry, and resolving to discover whether
that felicity which public life could not afford was to be found in
solitude, Rasselas determined to visit a hermit who lived near the
lowest cataract of the Nile and filled the whole country with the fame
of his sanctity, Imlac and the princess agreeing to accompany him. On
the third day they reached the cell of the holy man, who was desired to
give his direction as to a choice of life.
"He will most certainly remove from evil," said the prince, "who shall
devote himself to that solitude which you have recommended by your
example."
"I have no desire that my example should gain any imitators," replied
the hermit. "In my youth I professed arms, and was raised by degrees to
the highest military rank. At last, being disgusted by the preferments
of a younger officer, I resolved to close my life in peace, having found
the world full of snares, discord, and misery. For some time after my
retreat I rejoiced like a tempest-beaten sailor at his entrance into the
harbour. When the pleasure of novelty went away, I employed my hours in
examining the plants and minerals of the place. But that inquiry is now
grown tasteless and irksome, and I have been for some time unsettled and
distracted. I am sometimes ashamed to think that I could not secure
myself from vice but by retiring from the exercise of virtue, and begin
to suspect that I was rather impelled by resentment than led by devotion
into solitude. I have been long comparing the evils with the advantages
of society, and resolve to return into the world to-morrow."
They accompanied him back to the city, on which, as he approached it, he
gazed with rapture.
A day or two later Rasselas was relating his interview with the hermit
at an assembly of learned men, who met at stated intervals to compare
their opinions.
"The way to be happy," said one of them, "is to live according to
nature, in obedience to that universal and unalterable law with which
every heart is originally impressed; which is not written on it by
precept, but engraven by design, not instilled by education, but infused
at our nativity."
When he had spoken, he looked round him with a placid air, and enjoyed
the consciousness of his own beneficence.
"Sir," said the prince, with great modesty, "as I, like all the rest of
mankind, am desirous of felicity, my closest attention has been fixed
upon your discourse. I doubt not the truth of a position which so
learned a man has so confidently advanced. Let me only know what it is
to live according to nature."
"When I find young men so humble and so docile," said the philosopher,
"I can deny them no information which my studies have enabled me to
afford. To live according to nature is to act always with due regard to
the fitness arising from the relations and qualities of causes and
effects; to concur with the great and unchangeable scheme of universal
felicity; to co-operate with the general disposition and tendency of the
present system of things."
The prince soon found that this was a sage whom he should understand
less as he heard him longer. He therefore bowed, and was silent; and the
philosopher, supposing him satisfied, departed with the air of a man who
had co-operated with the present system.
_IV.--Happiness They Find Not_
Rasselas returned home full of reflections, and finding that Imlac
seemed to discourage a continuance of the search, began _to_ discourse
more freely with his sister, who had yet the same hope with himself.
"We will divide the task between us," said she. "You shall try what is
to be found in the splendour of courts, and I will range the shades of
humbler life."
Accordingly, the prince appeared next day, with a splendid retinue, at
the court of the bassa. But he soon found that the lives of courtiers
are a continual succession of plots and detections, stratagems and
escapes, faction and treachery. Many of those who surrounded the bassa
were sent only to watch him, and to report his conduct to the sultan. At
last the letters of revocation arrived, the bassa was carried in chains
to Constantinople, and in a short time the sultan that had deposed him
was murdered by the Janissaries.
The princess, who, in the meantime, had insinuated herself into many
private families, proved equally unsuccessful in her inquiries. She
found not one house that was not haunted by some fury that destroyed its
quiet.
"In families where there is or is not poverty," said she, "there is
commonly discord. The love of parents and children seldom continues
beyond the years of infancy; in a short time the children become rivals
to their parents. Each child endeavours to appropriate the esteem or
fondness of the parents, and the parents betray each other to their
children. The opinions of children and parents, of the young and the
old, are naturally opposite, by the contrary effects of hope and
despondence, of expectation and experience. Age looks with anger on the
temerity of youth; and youth with contempt on the scrupulosity of age."
"Surely," said the prince, "you must have been unfortunate in your
choice of acquaintance. I am unwilling to believe that the most tender
of all relations is thus impeded in its effects by natural necessity."
"Domestic discord," answered she, "is not inevitably necessary; but it
is not easily avoided. We seldom see that a whole family is virtuous.
The good and the evil cannot well agree; the evil can yet less agree
with one another, and even the virtuous fall sometimes to variance when
their virtues are of different kinds. As for those who live single, I
never found that their prudence ought to raise envy. They dream away
their time without friendship and without fondness, and are driven to
rid themselves of the day, for which they have no use, by childish
amusements and vicious delights. They act as beings under the constant
sense of some known inferiority, that fills their minds with rancour,
and their tongues with censure."
"I cannot forbear to flatter myself," said Rasselas, "that prudence and
benevolence will make marriage happy. What can be expected but
disappointment and repentance from a choice made in the immaturity of
youth, in the ardour of desire, without judgment, without foresight,
without inquiry after conformity of opinions, similarity of manners,
rectitude of judgment, or purity of sentiment. From these early
marriages proceed the rivalry of parents and children.
"The son is eager to enjoy the world before the father is willing to
forsake it, and there is hardly room at once for two generations. The
daughter begins to bloom before the mother can be content to fade, and
neither can forbear to wish for the absence of the other. Surely all
these evils may be avoided by that deliberation and delay which prudence
prescribes to irrevocable choice."
"And yet," said Nekayah, "I have been told that late marriages are not
eminently happy. It has generally been determined that it is dangerous
for a man and woman to suspend their fate upon each other at a time when
opinions are fixed and habits are established, when friendships have
been contracted on both sides, and when life has been planned into
method."
At this point Imlac entered, and having refused to talk upon the subject
of their discourse, persuaded them to visit the great pyramid.
"I consider this mighty structure," said he, as they reposed in one of
its chambers, "as a monument of the insufficiency of human enjoyments. A
king, whose power is unlimited, and whose treasures surmount all real
and imaginary wants, is compelled to solace, by the erection of a
pyramid, the satiety of dominion and tastelessness of pleasures, and to
amuse the tediousness of declining life by seeing thousands labouring
without end, and one stone, for no purpose, laid upon another."
Soon afterwards the prince told Imlac that he intended to devote himself
to science, and to pass the rest of his days in retirement.
"Before you make your final choice," answered Imlac, "you ought to
examine its hazards, and to converse with some of those who are grown
old in the company of themselves."
He then introduced him to a learned astronomer, who had meditated over
his science and over visionary schemes for so long that he believed that
he possessed the regulation of the weather, and the distribution of the
seasons.
A visit made subsequently to the catacombs tended still further to give
a grave and sombre direction to the thoughts of the party.
"How gloomy," said Rasselas, "would be these mansions of the dead to him
who did not know that he should never die; that what now acts shall
continue its agency, and what now thinks shall think on forever. Those
that lie here stretched before us, the wise and the powerful of ancient
times, warn us to remember the shortness of our present state; they
were, perhaps, snatched away while they were busy, like us, in the
choice of life."
"To me," said the princess, "the choice of life is become less
important; I hope, hereafter, to think only on the choice of eternity."
It was now the time of the inundations of the Nile, and the searchers
for happiness were, of necessity, confined to their house. Being,
however, well supplied with materials for talk, they diverted themselves
with comparisons of the different forms of life which they had observed,
and with various schemes of happiness which each of them had formed--
schemes which now they well knew would never be carried out.
They deliberated with Imlac what was to be done, and finally resolved,
when the inundation should cease, to return to Abyssinia.
* * * * *