They all joined in lamenting his danger and deprecating his exile; and the princess was so much disturbed with the tumult of grief and indignation, that she retired to her apartment.
They continued with their kind inviter a few days longer, and then went forward to find the hermit.
CHAPTER XXI
THE HAPPINESS OF SOLITUDE. THE HERMIT’S HISTORY
They came on the third day, by the direction of the peasants, to the hermit’s cell: it was a cavern in the side of a mountain, overshadowed with palm trees; at such a distance from the cataract, that nothing more was heard than a gentle uniform murmur, such as composed the mind to pensive meditation, especially when it was assisted by the wind whistling among the branches. The first rude essay of nature had been so much improved by human labour, that the cave contained several apartments appropriated to different uses, and often afforded lodging to travellers, whom darkness or tempests happened to overtake.
The hermit sat on a bench at the door, to enjoy the coolness of the evening. On one side lay a book with pens and papers, on the other mechanical instruments of various kinds. As they approached him unregarded, the princess observed that he had not the countenance of a man that had found, or could teach, the way to happiness.
They saluted him with great respect, which he repaid like a man not unaccustomed to the forms of courts. “My children,” said he, “if you have lost your way, you shall be willingly supplied with such conveniences for the night as this cavern will afford. I have all that nature requires, and you will not expect delicacies in a hermit’s cell.”
They thanked him, and, entering, were pleased with the neatness and regularity of the place. The hermit set flesh and wine before them, though he fed only upon fruits and water. His discourse was cheerful without levity, and pious without enthusiasm. He soon gained the esteem of his guests, and the princess repented of her hasty censure.
At last Imlac began thus: “I do not now wonder that your reputation is so far extended. We have heard at Cairo of your wisdom, and came hither to implore your direction for this young man and maiden in the choice of life.”
“To him that lives well,” answered the hermit, “every form of life is good; nor can I give any other rule for choice, than to remove from all apparent evil.”
“He will remove most certainly from evil,” said the prince, “who shall devote himself to that solitude which you have recommended by your example.”
“I have indeed lived fifteen years in solitude,” said the hermit, “but have no desire that my example should gain any imitators. In my youth I professed arms, and was raised by degrees to the highest military rank. I have traversed wide countries at the head of my troops, and seen many battles and sieges. At last, being disgusted by the preferments of a younger officer, and feeling that my vigour was beginning to decay, I was resolved to close my life in peace, having found the world full of snares, discord, and misery. I had once escaped from the pursuit of the enemy by the shelter of this cavern, and therefore chose it for my final residence. I employed artificers to form it into chambers, and stored it with all that I was likely to want.
“For some time after my retreat, I rejoiced like a tempest-beaten sailor at his entrance into the harbour, being delighted with the sudden change of the noise and hurry of war to stillness and repose. When the pleasure of novelty went away, I employed my hours in examining the plants which grow in the valley, and the minerals which I collected from the rocks. But that inquiry is now grown tasteless and irksome. I have been for some time unsettled and distracted: my mind is disturbed with a thousand perplexities of doubt and vanities of imagination, which hourly prevail upon me, because I have no opportunities of relaxation or diversion. 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. My fancy riots in scenes of folly, and I lament that I have lost so much and have gained so little. In solitude, if I escape the example of bad men, I want likewise the counsel and conversation of the good. I have been long comparing the evils with the advantages of society, and resolve to return into the world to-morrow. The life of a solitary man will be certainly miserable, but not certainly devout.”
They heard his resolution with surprise, but after a short pause offered to conduct him to Cairo. He dug up a considerable treasure which he had hid among the rocks, and accompanied them to the city, on which, as he approached it, he gazed with rapture.
CHAPTER XXII
THE HAPPINESS OF A LIFE LED ACCORDING TO NATURE
Rasselas went often to an assembly of learned men, who met at stated times to unbend their minds and compare their opinions. Their manners were somewhat coarse, but their conversation was instructive, and their disputations acute, though sometimes too violent, and often continued till neither controvertist remembered upon what question they began. Some faults were almost general among them: every one was desirous to dictate to the rest, and every one was pleased to hear the genius or knowledge of another depreciated.
In this assembly Rasselas was relating his interview with the hermit, and the wonder with which he heard him censure a course of life which he had so deliberately chosen, and so laudably followed. The sentiments of the hearers were various. Some were of opinion that the folly of his choice had been justly punished by condemnation to perpetual perseverance. One of the youngest among them, with great vehemence, pronounced him an hypocrite. Some talked of the right of society to the labour of individuals, and considered retirement as a desertion of duty. Others readily allowed that there was a time when the claims of the public were satisfied, and when a man might properly sequester himself, to review his life and purify his heart.
One, who appeared more affected with the narrative than the rest, thought it likely that the hermit would, in a few years, go back to his retreat, and perhaps, if shame did not restrain or death intercept him, return once more from his retreat into the world: “For the hope of happiness,” said he, “is so strongly impressed, that the longest experience is not able to efface it. Of the present state, whatever it be, we feel, and are forced to confess, the misery; yet, when the same state is again at a distance, imagination paints it as desirable. But the time will surely come, when desire will be no longer our torment, and no man shall be wretched but by his own fault.”
“This,” said a philosopher, who had heard him with tokens of great impatience, “is the present condition of a wise man. The time is already come, when none are wretched but by their own fault. Nothing is more idle than to inquire after happiness, which nature has kindly placed within our reach. The way to be happy 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 destiny, not instilled by education, but infused at our nativity. He that lives according to nature will suffer nothing from the delusions of hope, or importunities of desire; he will receive and reject with equability of temper, and act or suffer as the reason of things shall alternately prescribe. Other men may amuse themselves with subtle definitions, or intricate ratiocinations. Let them learn to be wise by easier means: let them observe the hind of the forest, and the linnet of the grove; let them consider the life of animals, whose motions are regulated by instinct: they obey their guide, and are happy. Let us therefore, at length, cease to dispute, and learn to live; throw away the encumbrance of precepts, which they who utter them with so much pride and pomp do not understand, and carry with us this simple and intelligible maxim: that deviation from nature is deviation from happiness.”
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 a man so learned 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 one of the sages whom he should understand less as he heard him longer. He therefore bowed and was silent; and the philosopher, supposing him satisfied, and the rest vanquished, rose up, and departed with the air of a man that had co-operated with the present system.
CHAPTER XXIII
THE PRINCE AND HIS SISTER DIVIDE BETWEEN THEM THE WORK OF OBSERVATION
Rasselas returned home full of reflections, doubtful how to direct his future steps. Of the way to happiness he found the learned and simple equally ignorant: but, as he was yet young, he flattered himself that he had time remaining for more experiments and further inquiries. He communicated to Imlac his observations and his doubts, but was answered by him with new doubts, and remarks that gave him no comfort. He therefore discoursed more frequently and freely with his sister, who had yet the same hope with himself, and always assisted him to give some reason why, though he had been hitherto frustrated, he might succeed at last.
“We have hitherto,” said she, “known but little of the world: we have never yet been either great or mean. In our own country, though we had royalty, we had no power; and in this, we have not yet seen the private recesses of domestic peace. Imlac favours not our search, lest we should in time find him mistaken. We will divide the task between us: you shall try what is to be found in the splendour of courts, and I will range the shades of humbler life. Perhaps command and authority may be the supreme blessings, as they afford most opportunities of doing good; or, perhaps, what this world can give may be found in the modest habitations of middle fortune, too low for great designs, and too high for penury and distress.”
CHAPTER XXIV
THE PRINCE EXAMINES THE HAPPINESS OF HIGH STATIONS
Rasselas applauded the design, and appeared next day with a splendid retinue at the court of the Bassa. He was soon distinguished for his magnificence, and admitted, as a prince whose curiosity had brought him from distant countries, to an intimacy with the great officers, and frequent conversation with the Bassa himself.
He was at first inclined to believe, that the man must be pleased with his own condition whom all approached with reverence and heard with obedience, and who had the power to extend his edicts to a whole kingdom. “There can be no pleasure,” said he, “equal to that of feeling at once the joy of thousands all made happy by wise administration. Yet since by the law of subordination this sublime delight can be in one nation but the lot of one, it is surely reasonable to think that there is some satisfaction more popular and accessible, and that millions can hardly be subjected to the will of a single man, only to fill his particular breast with incommunicable content.”
These thoughts were often in his mind, and he found no solution of the difficulty. But as presents and civilities gained him more familiarity, he found that almost every man who stood high in employment hated all the rest, and was hated by them, and that their lives were 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 and report his conduct; every tongue was muttering censure, and every eye was searching for a fault.
At last the letters of revocation arrived, the Bassa was carried in chains to Constantinople, and his name was mentioned no more.
“What are we now to think of the prerogatives of power?” said Rasselas to his sister; “is it without any efficacy to good? or, is the subordinate degree only dangerous, and the supreme safe and glorious? Is the Sultan the only happy man in his dominions? or, is the Sultan himself subject to the torments of suspicion and the dread of enemies?”
In a short time the second Bassa was deposed; the Sultan that had advanced him was murdered by the Janizaries, and his successor had other views and different favourites.
CHAPTER XXV
THE PRINCESS PURSUES HER INQUIRY WITH MORE DILIGENCE THAN SUCCESS
The princess, in the meantime, insinuated herself into many families; for there are few doors through which liberality, joined with good humour, cannot find its way. The daughters of many houses were airy and cheerful; but Nekayah had been too long accustomed to the conversation of Imlac and her brother to be much pleased with childish levity, and prattle which had no meaning. She found their thoughts narrow, their wishes low, and their merriment often artificial. Their pleasures, poor as they were, could not be preserved pure, but were embittered by petty competitions and worthless emulation. They were always jealous of the beauty of each other; of a quality to which solicitude can add nothing, and from which detraction can take nothing away. Many were in love with triflers like themselves, and many fancied that they were in love when in truth they were only idle. Their affection was seldom fixed on sense or virtue, and therefore seldom ended but in vexation. Their grief, however, like their joy, was transient; everything floated in their mind unconnected with the past or future, so that one desire easily gave way to another, as a second stone cast into the water effaces and confounds the circles of the first.
With these girls she played as with inoffensive animals, and found them proud of her countenance, and weary of her company.
But her purpose was to examine more deeply, and her affability easily persuaded the hearts that were swelling with sorrow to discharge their secrets in her ear; and those whom hope flattered, or prosperity delighted, often courted her to partake their pleasures.
The princess and her brother commonly met in the evening, in a private summer-house on the bank of the Nile, and related to each other the occurrences of the day. As they were sitting together, the princess cast her eyes upon the river that flowed before her. “Answer,” said she, “great father of waters, thou that rollest thy floods through eighty nations, to the invocations of the daughter of the native king. Tell me if thou waterest, through all thy course, a single habitation from which thou dost not hear the murmurs of complaint?”
“You are, then,” said Rasselas, “not more successful in private houses than I have been in courts.” “I have, since the last partition of our provinces,” said the princess, “enabled myself to enter familiarly into many families, where there was the fairest show of prosperity and peace, and know not one house that is not haunted by some fury that destroys their quiet.
“I did not seek ease among the poor, because I concluded that there it could not be found. But I saw many poor, whom I had supposed to live in affluence. Poverty has, in large cities, very different appearances: it is often concealed in splendour, and often in extravagance. It is the care of a very great part of mankind to conceal their indigence from the rest; they support themselves by temporary expedients, and every day is lost in contriving for the morrow.
“This, however, was an evil, which, though frequent, I saw with less pain, because I could relieve it. Yet some have refused my bounties; more offended with my quickness to detect their wants, than pleased with my readiness to succour them; and others, whose exigencies compelled them to admit my kindness, have never been able to forgive their benefactress. Many, however, have been sincerely grateful, without the ostentation of gratitude, or the hope of other favours.”
CHAPTER XXVI
THE PRINCESS CONTINUES HER REMARKS UPON PRIVATE LIFE
Nekayah, perceiving her brother’s attention fixed, proceeded in her narrative.
“In families, where there is or is not poverty, there is commonly discord: if a kingdom be, as Imlac tells us, a great family, a family likewise is a little kingdom, torn with factions and exposed to revolutions. An unpract
ised observer expects the love of parents and children to be constant and equal; but this kindness seldom continues beyond the years of infancy: in a short time the children become rivals to their parents; benefits are allayed by reproaches, and gratitude debased by envy.
“Parents and children seldom act in concert: each child endeavours to appropriate the esteem or fondness of the parents, and the parents, with yet less temptation, betray each other to their children; thus, some place their confidence in the father, and some in the mother, and by degrees the house is filled with artifices and feuds.
“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, without crime or folly on either side. The colours of life in youth and age appear different, as the face of nature in spring and winter. And how can children credit the assertions of parents, which their own eyes show them to be false?
“Few parents act in such a manner as much to enforce their maxims by the credit of their lives. The old man trusts wholly to slow contrivance and gradual progression; the youth expects to force his way by genius, vigour, and precipitance. The old man pays regard to riches, and the youth reverences virtue. The old man deifies prudence; the youth commits himself to magnanimity and chance. The young man, who intends no ill, believes that none is intended, and therefore acts with openness and candour; but his father, having suffered the injuries of fraud, is impelled to suspect, and too often allured to practise it. Age looks with anger on the temerity of youth, and youth with contempt on the scrupulosity of age. Thus parents and children, for the greatest part, live on to love less and less; and, if those whom nature has thus closely united are the torments of each other, where shall we look for tenderness and consolation?”
Complete Works of Samuel Johnson Page 376
