The History of Rasselas, Prince of Abyssinia - Samuel Johnson (best novel books to read .TXT) 📗

We seldom see that a whole family is virtuous; the good and the evil cannot well agree, and the evil can yet less agree with one another. Even the virtuous fall sometimes to variance, when their virtues are of different kinds and tending to extremes. In general, those parents have most reverence who most deserve it, for he that lives well cannot be despised.

“Many other evils infest private life. Some are the slaves of servants whom they have trusted with their affairs. Some are kept in continual anxiety by the caprice of rich relations, whom they cannot please and dare not offend. Some husbands are imperious and some wives perverse, and, as it is always more easy to do evil than good, though the wisdom or virtue of one can very rarely make many happy, the folly or vice of one makes many miserable.”

“If such be the general effect of marriage,” said the Prince, “I shall for the future think it dangerous to connect my interest with that of another, lest I should be unhappy by my partner’s fault.”

“I have met,” said the Princess, “with many who live single for that reason, but I never found that their prudence ought to raise envy. They dream away their time without friendship, without fondness, and are driven to rid themselves of the day, for which they have no use, by childish amusements or 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. They are peevish at home and malevolent abroad, and, as the outlaws of human nature, make it their business and their pleasure to disturb that society which debars them from its privileges. To live without feeling or exciting sympathy, to be fortunate without adding to the felicity of others, or afflicted without tasting the balm of pity, is a state more gloomy than solitude; it is not retreat but exclusion from mankind. Marriage has many pains, but celibacy has no pleasures.”

“What then is to be done?” said Rasselas. “The more we inquire the less we can resolve. Surely he is most likely to please himself that has no other inclination to regard.”

XXVII Disquisition Upon Greatness

The conversation had a short pause. The Prince, having considered his sister’s observation, told her that she had surveyed life with prejudice and supposed misery where she did not find it. “Your narrative,” says he, “throws yet a darker gloom upon the prospects of futurity. The predictions of Imlac were but faint sketches of the evils painted by Nekayah. I have been lately convinced that quiet is not the daughter of grandeur or of power; that her presence is not to be bought by wealth nor enforced by conquest. It is evident that as any man acts in a wider compass he must be more exposed to opposition from enmity or miscarriage from chance. Whoever has many to please or to govern must use the ministry of many agents, some of whom will be wicked and some ignorant, by some he will be misled and by others betrayed. If he gratifies one he will offend another; those that are not favoured will think themselves injured, and since favours can be conferred but upon few the greater number will be always discontented.”

“The discontent,” said the Princess, “which is thus unreasonable, I hope that I shall always have spirit to despise and you power to repress.”

“Discontent,” answered Rasselas, “will not always be without reason under the most just and vigilant administration of public affairs. None, however attentive, can always discover that merit which indigence or faction may happen to obscure, and none, however powerful, can always reward it. Yet he that sees inferior desert advanced above him will naturally impute that preference to partiality or caprice, and indeed it can scarcely be hoped that any man, however magnanimous by Nature or exalted by condition, will be able to persist forever in fixed and inexorable justice of distribution; he will sometimes indulge his own affections and sometimes those of his favourites; he will permit some to please him who can never serve him; he will discover in those whom he loves qualities which in reality they do not possess, and to those from whom he receives pleasure he will in his turn endeavour to give it. Thus will recommendations sometimes prevail which were purchased by money or by the more destructive bribery of flattery and servility.

“He that hath much to do will do something wrong, and of that wrong must suffer the consequences, and if it were possible that he should always act rightly, yet, when such numbers are to judge of his conduct, the bad will censure and obstruct him by malevolence and the good sometimes by mistake.

“The highest stations cannot therefore hope to be the abodes of happiness, which I would willingly believe to have fled from thrones and palaces to seats of humble privacy and placid obscurity. For what can hinder the satisfaction or intercept the expectations of him whose abilities are adequate to his employments, who sees with his own eyes the whole circuit of his influence, who chooses by his own knowledge all whom he trusts, and whom none are tempted to deceive by hope or fear? Surely he has nothing to do but to love and to be loved; to be virtuous and to be happy.”

“Whether perfect happiness would be procured by perfect goodness,” said Nekayah, “this world will never afford an opportunity of deciding. But this, at least, may be maintained, that we do not always find visible happiness in proportion to visible virtue. All natural and almost all political evils are incident alike to the bad and good; they are confounded in the misery of a famine, and not much distinguished in the fury of a faction; they sink together in a tempest and are driven together from their country by invaders. All that virtue can afford is quietness