Complete Works of Samuel Johnson, page 133
That splendour and elegance are not desirable, I am not so abstracted from life to inculcate; but if we inquire closely into the reason for which they are esteemed, we shall find them valued principally as evidences of wealth. Nothing, therefore, can show greater depravity of understanding, than to delight in the show when the reality is wanting; or voluntarily to become poor, that strangers may for a time imagine us to be rich.
But there are yet minuter objects and more trifling anxieties. Men may be found, who are kept from sleep by the want of a shell particularly variegated! who are wasting their lives, in stratagems to obtain a book in a language which they do not understand; who pine with envy at the flowers of another man’s parterre; who hover like vultures round the owner of a fossil, in hopes to plunder his cabinet at his death; and who would not much regret to see a street in flames, if a box of medals might be scattered in the tumult.
He that imagines me to speak of these sages in terms exaggerated and hyperbolical, has conversed but little with the race of virtuosos. A slight acquaintance with their studies, and a few visits to their assemblies, would inform him, that nothing is so worthless, but that prejudice and caprice can give it value; nor any thing of so little use, but that by indulging an idle competition or unreasonable pride, a man may make it to himself one of the necessaries of life.
Desires like these, I may surely, without incurring the censure of moroseness, advise every man to repel when they invade his mind; or if he admits them, never to allow them any greater influence than is necessary to give petty employments the power of pleasing, and diversify the day with slight amusements.
An ardent wish, whatever be its object, will always be able to interrupt tranquillity. What we believe ourselves to want, torments us not in proportion to its real value, but according to the estimation by which we have rated it in our own minds; in some diseases, the patient has been observed to long for food, which scarce any extremity of hunger would in health have compelled him to swallow; but while his organs were thus depraved, the craving was irresistible, nor could any rest be obtained till it was appeased by compliance. Of the same nature are the irregular appetites of the mind; though they are often excited by trifles, they are equally disquieting with real wants: the Roman, who wept at the death of his lamprey, felt the same degree of sorrow that extorts tears on other occasions.
Inordinate desires, of whatever kind, ought to be repressed upon yet a higher consideration; they must be considered as enemies not only to happiness but to virtue. There are men, among those commonly reckoned the learned and the wise, who spare no stratagems to remove a competitor at an auction, who will sink the price of a rarity at the expense of truth, and whom it is not safe to trust alone in a library or cabinet. These are faults, which the fraternity seem to look upon as jocular mischiefs, or to think excused by the violence of the temptation: but I shall always fear that he, who accustoms himself to fraud in little things, wants only opportunity to practise it in greater; “he that has hardened himself by killing a sheep,” says Pythagoras, “will with less reluctance shed the blood of a man.”
To prize every thing according to its real use ought to be the aim of a rational being. There are few things which can much conduce to happiness, and, therefore, few things to be ardently desired. He that looks upon the business and bustle of the world, with the philosophy with which Socrates surveyed the fair at Athens, will turn away at last with his exclamation, “How many things are here which I do not want!”
No. 120. SATURDAY, DECEMBER 29, 1753.
— Ultima semper
Expectanda dies homini: dicique beatus
Ante obitum nemo supremaque funera debet. OVID. Met. Lib. iii. 135.
But no frail man, however great or high,
Can be concluded blest before he die. ADDISON.
The numerous miseries of human life have extorted in all ages an universal complaint. The wisest of men terminated all his experiments in search of happiness, by the mournful confession, that “all is vanity;” and the ancient patriarchs lamented, that “the days of their pilgrimage were few and evil.”
There is, indeed, no topick on which it is more superfluous to accumulate authorities, nor any assertion of which our own eyes will more easily discover, or our sensations more frequently impress the truth, than, that misery is the lot of man, that our present state is a state of danger and infelicity.
When we take the most distant prospect of life, what does it present us but a chaos of unhappiness, a confused and tumultuous scene of labour and contest, disappointment and defeat? If we view past ages in the reflection of history, what do they offer to our meditation but crimes and calamities? One year is distinguished by a famine, another by an earthquake; kingdoms are made desolate, sometimes by wars, and sometimes by pestilence; the peace of the world is interrupted at one time by the caprices of a tyrant, at another by the rage of the conqueror. The memory is stored only with vicissitudes of evil; and the happiness, such as it is, of one part of mankind, is found to arise commonly from sanguinary success, from victories which confer upon them the power, not so much of improving life by any new enjoyment, as of inflicting misery on others, and gratifying their own pride by comparative greatness.
But by him that examines life with a more close attention, the happiness of the world will be found still less than it appears. In some intervals of publick prosperity, or to use terms more proper, in some intermissions of calamity, a general diffusion of happiness may seem to overspread a people; all is triumph and exultation, jollity and plenty; there are no publick fears and dangers, and “no complainings in the streets.” But the condition of individuals is very little mended by this general calm: pain and malice and discontent still continue their havock; the silent depredation goes incessantly forward; and the grave continues to be filled by the victims of sorrow.
He that enters a gay assembly, beholds the cheerfulness displayed in every countenance, and finds all sitting vacant and disengaged, with no other attention than to give or to receive pleasure, would naturally imagine, that he had reached at last the metropolis of felicity, the place sacred to gladness of heart, from whence all fear and anxiety were irreversibly excluded. Such, indeed, we may often find to be the opinion of those, who from a lower station look up to the pomp and gaiety which they cannot reach: but who is there of those who frequent these luxurious assemblies, that will not confess his own uneasiness, or cannot recount the vexations and distresses that prey upon the lives of his gay companions?
The world, in its best state, is nothing more than a larger assembly of beings, combining to counterfeit happiness which they do not feel, employing every art and contrivance to embellish life, and to hide their real condition from the eyes of one another.
The species of happiness most obvious to the observation of others, is that which depends upon the goods of fortune; yet even this is often fictitious. There is in the world more poverty than is generally imagined; not only because many whose possessions are large have desires still larger, and many measure their wants by the gratifications which others enjoy; but great numbers are pressed by real necessities which it is their chief ambition to conceal, and are forced to purchase the appearance of competence and cheerfulness at the expense of many comforts and conveniencies of life.
Many, however, are confessedly rich, and many more are sufficiently removed from all danger of real poverty: but it has been long ago remarked, that money cannot purchase quiet; the highest of mankind can promise themselves no exemption from that discord or suspicion, by which the sweetness of domestick retirement is destroyed; and must always be even more exposed, in the same degree as they are elevated above others, to the treachery of dependants, the calumny of defamers and the violence of opponents.
Affliction is inseparable from our present state: it adheres to all the inhabitants of this world, in different proportions indeed, but with an allotment which seems very little regulated by our own conduct. It has been the boast of some swelling moralists, that every man’s fortune was in his own power, that prudence supplied the place of all other divinities, and that happiness is the unfailing consequence of virtue. But, surely, the quiver of Omnipotence is stored with arrows, against which the shield of human virtue, however adamantine it has been boasted, is held up in vain: we do not always suffer by our crimes; we are not always protected by our innocence.
A good man is by no means exempt from the danger of suffering by the crimes of others; even his goodness may raise him enemies of implacable malice and restless perseverance: the good man has never been warranted by Heaven from the treachery of friends, the disobedience of children or the dishonesty of a wife; he may see his cares made useless by profusion, his instructions defeated by perverseness, and his kindness rejected by ingratitude; he may languish under the infamy of false accusations, or perish reproachfully by an unjust sentence.
A good man is subject, like other mortals, to all the influences of natural evil; his harvest is not spared by the tempest, nor his cattle by the murrain; his house flames like others in a conflagration; nor have his ships any peculiar power of resisting hurricanes: his mind, however elevated, inhabits a body subject to innumerable casualties, of which he must always share the dangers and the pains; he bears about him the seeds of disease, and may linger away a great part of his life under the tortures of the gout or stone; at one time groaning with insufferable anguish, at another dissolved in listlessness and languor.
From this general and indiscriminate distribution of misery, the moralists have always derived one of their strongest moral arguments for a future state; for since the common events of the present life happen alike to the good and bad, it follows from the justice of the Supreme Being, that there must be another state of existence, in which a just retribution shall be made, and every man shall be happy and miserable according to his works.
The miseries of life may, perhaps, afford some proof of a future state, compared as well with the mercy as the justice of God. It is scarcely to be imagined that Infinite Benevolence would create a being capable of enjoying so much more than is here to be enjoyed, and qualified by nature to prolong pain by remembrance, and anticipate it by terrour, if he was not designed for something nobler and better than a state, in which many of his faculties can serve only for his torment; in which he is to be importuned by desires that never can be satisfied, to feel many evils which he had no power to avoid, and to fear many which he shall never feel: there will surely come a time, when every capacity of happiness shall be filled, and none shall be wretched but by his own fault.
In the mean time, it is by affliction chiefly that the heart of man is purified, and that the thoughts are fixed upon a better state. Prosperity, allayed and imperfect as it is, has power to intoxicate the imagination, to fix the mind upon the present scene, to produce confidence and elation, and to make him who enjoys affluence and honours forget the hand by which they were bestowed. It is seldom that we are otherwise, than by affliction, awakened to a sense of our own imbecility, or taught to know how little all our acquisitions can conduce to safety or to quiet; and how justly we may ascribe to the superintendence of a higher Power, those blessings which in the wantonness of success we considered as the attainments of our policy or courage.
Nothing confers so much ability to resist the temptations that perpetually surround us, as an habitual consideration of the shortness of life, and the uncertainty of those pleasures that solicit our pursuit; and this consideration can be inculcated only by affliction. “O Death! how bitter is the remembrance of thee, to a man that lives at ease in his possessions!” If our present state were one continued succession of delights, or one uniform flow of calmness and tranquillity, we should never willingly think upon its end; death would then surely surprise us as “a thief in the night;” and our task of duty would remain unfinished, till “the night came when no man can work.”
While affliction thus prepares us for felicity, we may console ourselves under its pressures, by remembering, that they are no particular marks of divine displeasure; since all the distresses of persecution have been suffered by those, “of whom the world was not worthy;” and the Redeemer of mankind himself was “a man of sorrows and acquainted with grief!”
No. 126. SATURDAY, JANUARY 19, 1754.
— Steriles nec legit arenas Ut caner et paucis, mersitque hoc pulvere verum. LUCAN.
Canst thou believe the vast eternal Mind Was e’er to Syrts and Lybian sands confin’d? That he would choose this waste, this barren ground, To teach the thin inhabitants around, And leave his truth in wilds and deserts drown’d?
There has always prevailed among that part of mankind that addict their minds to speculation, a propensity to talk much of the delights of retirement: and some of the most pleasing compositions produced in every age contain descriptions of the peace and happiness of a country life.
I know not whether those who thus ambitiously repeat the praises of solitude, have always considered, how much they depreciate mankind by declaring, that whatever is excellent or desirable is to be obtained by departing from them; that the assistance which we may derive from one another, is not equivalent to the evils which we have to fear; that the kindness of a few is overbalanced by the malice of many; and that the protection of society is too dearly purchased by encountering its dangers and enduring its oppressions.
These specious representations of solitary happiness, however opprobrious to human nature, have so far spread their influence over the world, that almost every man delights his imagination with the hopes of obtaining some time an opportunity of retreat. Many, indeed, who enjoy retreat only in imagination, content themselves with believing, that another year will transport them to rural tranquillity, and die while they talk of doing what, if they had lived longer, they would never have done. But many likewise there are, either of greater resolution or more credulity, who in earnest try the state which they have been taught to think thus secure from cares and dangers; and retire to privacy, either that they may improve their happiness, increase their knowledge, or exalt their virtue.
The greater part of the admirers of solitude, as of all other classes of mankind, have no higher or remoter view, than the present gratification of their passions. Of these, some, haughty and impetuous, fly from society only because they cannot bear to repay to others the regard which themselves exact; and think no state of life eligible, but that which places them out of the reach of censure or control, and affords them opportunities of living in a perpetual compliance with their own inclinations, without the necessity of regulating their actions by any other man’s convenience or opinion.
There are others, of minds more delicate and tender, easily offended by every deviation from rectitude, soon disgusted by ignorance or impertinence, and always expecting from the conversation of mankind more elegance, purity and truth, than the mingled mass of life will easily afford. Such men are in haste to retire from grossness, falsehood and brutality; and hope to find in private habitations at least a negative felicity, an exemption from the shocks and perturbations with which publick scenes are continually distressing them.
To neither of these votaries will solitude afford that content, which she has been taught so lavishly to promise. The man of arrogance will quickly discover, that by escaping from his opponents he has lost his flatterers, that greatness is nothing where it is not seen, and power nothing where it cannot be felt: and he, whose faculties are employed in too close an observation of failings and defects, will find his condition very little mended by transferring his attention from others to himself: he will probably soon come back in quest of new objects, and be glad to keep his captiousness employed on any character rather than his own.
Others are seduced into solitude merely by the authority of great names, and expect to find those charms in tranquillity which have allured statesmen and conquerors to the shades: these likewise are apt to wonder at their disappointment, for want of considering, that those whom they aspire to imitate carried with them to their country-seats minds full fraught with subjects of reflection, the consciousness of great merit, the memory of illustrious actions, the knowledge of important events, and the seeds of mighty designs to be ripened by future meditation. Solitude was to such men a release from fatigue, and an opportunity of usefulness. But what can retirement confer upon him, who having done nothing can receive no support from his own importance, who having known nothing can find no entertainment in reviewing the past, and who intending nothing can form no hopes from prospects of the future? He can, surely, take no wiser course than that of losing himself again in the crowd, and filling the vacuities of his mind with the news of the day.
Others consider solitude as the parent of philosophy, and retire in expectation of greater intimacies with science, as Numa repaired to the groves when he conferred with Egeria. These men have not always reason to repent. Some studies require a continued prosecution of the same train of thought, such as is too often interrupted by the petty avocations of common life: sometimes, likewise, it is necessary, that a multiplicity of objects be at once present to the mind; and every thing, therefore, must be kept at a distance, which may perplex the memory or dissipate the attention.
But though learning may be conferred by solitude, its application must be attained by general converse. He has learned to no purpose, that is not able to teach; and he will always teach unsuccessfully, who cannot recommend his sentiments by his diction or address.
Even the acquisition of knowledge is often much facilitated by the advantages of society: he that never compares his notions with those of others, readily acquiesces in his first thoughts, and very seldom discovers the objections which may be raised against his opinions; he, therefore, often thinks himself in possession of truth, when he is only fondling an errour long since exploded. He that has neither companions nor rivals in his studies, will always applaud his own progress, and think highly of his performances, because he knows not that others have equalled or excelled him. And I am afraid it may be added, that the student who withdraws himself from the world, will soon feel that ardour extinguished which praise or emulation had enkindled, and take the advantage of secrecy to sleep, rather than to labour.
