Complete Works of Samuel Johnson

by Samuel Johnson

  No. 147. TUESDAY, AUGUST 13, 1751.

  Tu nihil invitâ dices faciesve Minervâ. Hon. Ar. Poet. 385.

  — You are of too quick a sight,

  Not to discern which way your talent lies. ROSCOMMON.

  TO THE RAMBLER.

  SIR,

  As little things grow great by continual accumulation, I hope you will not think the dignity of your character impaired by an account of a ludicrous persecution, which, though it produced no scenes of horrour or of ruin, yet, by incessant importunity of vexation, wears away my happiness, and consumes those years which nature seems particularly to have assigned to cheerfulness, in silent anxiety and helpless resentment.

  I am the eldest son of a gentleman, who having inherited a large estate from his ancestors, and feeling no desire either to increase or lessen it, has from the time of his marriage generally resided at his own seat; where, by dividing his time among the duties of a father, a master, and a magistrate, the study of literature, and the offices of civility, he finds means to rid himself of the day, without any of those amusements, which all those with whom my residence in this place has made me acquainted, think necessary to lighten the burthen of existence.

  When my age made me capable of instruction, my father prevailed upon a gentleman, long known at Oxford for the extent of his learning and the purity of his manners, to undertake my education. The regard with which I saw him treated, disposed me to consider his instructions as important, and I therefore soon formed a habit of attention, by which I made very quick advances in different kinds of learning, and heard, perhaps too often, very flattering comparisons of my own proficiency with that of others, either less docile by nature, or less happily forwarded by instruction. I was caressed by all that exchanged visits with my father; and as young men are with little difficulty taught to judge favourably of themselves, began to think that close application was no longer necessary, and that the time was now come when I was at liberty to read only for amusement, and was to receive the reward of my fatigues in praise and admiration.

  While I was thus banqueting upon my own perfections, and longing in secret to escape from tutorage, my father’s brother came from London to pass a summer at his native place. A lucrative employment which he possessed, and a fondness for the conversation and diversions of the gay part of mankind, had so long kept him from rural excursions, that I had never seen him since my infancy. My curiosity was therefore strongly excited by the hope of observing a character more nearly, which I had hitherto reverenced only at a distance.

  From all private and intimate conversation, I was long withheld by the perpetual confluence of visitants with whom the first news of my uncle’s arrival crowded the house; but was amply recompensed by seeing an exact and punctilious practice of the arts of a courtier, in all the stratagems of endearment, the gradations of respect, and variations of courtesy. I remarked with what justice of distribution he divided his talk to a wide circle; with what address he offered to every man an occasion of indulging some favourite topick, or displaying some particular attainment; the judgment with which he regulated his inquiries after the absent; and the care with which he shewed all the companions of his early years how strongly they were infixed in his memory, by the mention of past incidents and the recital of puerile kindnesses, dangers, and frolicks. I soon discovered that he possessed some science of graciousness and attraction which books had not taught, and of which neither I nor my father had any knowledge; that he had the power of obliging those whom he did not benefit; that he diffused, upon his cursory behaviour and most trifling actions, a gloss of softness and delicacy by which every one was dazzled; and that, by some occult method of captivation, he animated the timorous, softened the supercilious, and opened the reserved. I could not but repine at the inelegance of my own manners, which left me no hopes but not to offend, and at the inefficacy of rustick benevolence, which gained no friends but by real service.

  My uncle saw the veneration with which I caught every accent of his voice, and watched every motion of his hand; and the awkward diligence with which I endeavoured to imitate his embrace of fondness, and his bow of respect. He was, like others, easily flattered by an imitator by whom he could not fear ever to be rivalled, and repaid my assiduities with compliments and professions. Our fondness was so increased by a mutual endeavour to please each other, that when he returned to London, he declared himself unable to leave a nephew so amiable and so accomplished behind him; and obtained my father’s permission to enjoy my company for a few months, by a promise to initiate me in the arts of politeness, and introduce me into publick life.

  The courtier had little inclination to fatigue, and therefore, by travelling very slowly, afforded me time for more loose and familiar conversation; but I soon found, that by a few inquiries which he was not well prepared to satisfy, I had made him weary of his young companion. His element was a mixed assembly, where ceremony and healths, compliments and common topicks, kept the tongue employed with very little assistance from memory or reflection; but in the chariot, where he was necessitated to support a regular tenour of conversation, without any relief from a new comer, or any power of starting into gay digressions, or destroying argument by a jest, he soon discovered that poverty of ideas which had been hitherto concealed under the tinsel of politeness. The first day he entertained me with the novelties and wonders with which I should be astonished at my entrance into London, and cautioned me with apparent admiration of his own wisdom against the arts by which rusticity is frequently deluded. The same detail and the same advice he would have repeated on the second day; but as I every moment diverted the discourse to the history of the towns by which we passed, or some other subject of learning or of reason, he soon lost his vivacity, grew peevish and silent, wrapped his cloak about him, composed himself to slumber, and reserved his gaiety for fitter auditors.

  At length I entered London, and my uncle was reinstated in his superiority. He awaked at once to loquacity as soon as our wheels rattled on the pavement, and told me the name of every street as we crossed it, and owner of every house as we passed by. He presented me to my aunt, a lady of great eminence for the number of her acquaintances, and splendour of her assemblies, and either in kindness or revenge consulted with her, in my presence, how I might be most advantageously dressed for my first appearance, and most expeditiously disencumbered from my villatick bashfulness. My indignation at familiarity thus contemptuous flushed in my face; they mistook anger for shame, and alternately exerted their eloquence upon the benefits of publick education, and the happiness of an assurance early acquired.

  Assurance is, indeed, the only qualification to which they seem to have annexed merit, and assurance, therefore, is perpetually recommended to me as the supply of every defect, and the ornament of every excellence. I never sit silent in company when secret history is circulating, but I am reproached for want of assurance. If I fail to return the stated answer to a compliment; if I am disconcerted by unexpected raillery; if I blush when I am discovered gazing on a beauty, or hesitate when I find myself embarrassed in an argument; if I am unwilling to talk of what I do not understand, or timorous in undertaking offices which I cannot gracefully perform; if I suffer a more lively tatler to recount the casualties of a game, or a nimbler fop to pick up a fan, I am censured between pity and contempt, as a wretch doomed to grovel in obscurity for want of assurance.

  I have found many young persons harassed in the same manner, by those to whom age has given nothing but the assurance which they recommend; and therefore cannot but think it useful to inform them, that cowardice and delicacy are not to be confounded; and that he whose stupidity has armed him against the shafts of ridicule, will always act and speak with greater audacity, than they whose sensibility represses their ardour, and who dare never let their confidence outgrow their abilities.

  No. 148. SATURDAY, AUGUST 17, 1751.

  Me pater saevis oneret catenis,

  Quod viro clemens misero peperci:

  Me vel
extremis Numidarum in agros

  Classe releget. HOR. Lib. iii. Od. xi. 45.

  Me let my father load with chains,

  Or banish to Numidia’s farthest plains!

  My crime, that I, a loyal wife,

  In kind compassion sav’d my husband’s life. FRANCIS.

  Politicians remark, that no oppression is so heavy or lasting as that which is inflicted by the perversion and exorbitance of legal authority. The robber may be seized, and the invader repelled, whenever they are found; they who pretend no right but that of force, may by force be punished or suppressed. But when plunder bears the name of impost, and murder is perpetrated by a judicial sentence, fortitude is intimidated, and wisdom confounded: resistance shrinks from an alliance with rebellion, and the villain remains secure in the robes of the magistrate.

  Equally dangerous and equally detestable are the cruelties often exercised in private families, under the venerable sanction of parental authority; the power which we are taught to honour from the first moments of reason; which is guarded from insult and violation by all that can impress awe upon the mind of man; and which therefore may wanton in cruelty without control, and trample the bounds of right with innumerable transgressions, before duty and piety will dare to seek redress, or think themselves at liberty to recur to any other means of deliverance than supplications by which insolence is elated, and tears by which cruelty is gratified.

  It was for a long time imagined by the Romans, that no son could be the murderer of his father; and they had therefore no punishment appropriated to parricide. They seem likewise to have believed with equal confidence, that no father could be cruel to his child; and therefore they allowed every man the supreme judicature in his own house, and put the lives of his offspring into his hands. But experience informed them by degrees, that they determined too hastily in favour of human nature; they found that instinct and habit were not able to contend with avarice or malice; that the nearest relation might be violated; and that power, to whomsoever intrusted, might be ill employed. They were therefore obliged to supply and to change their institutions; to deter the parricide by a new law, and to transfer capital punishments from the parent to the magistrate.

  There are indeed many houses which it is impossible to enter familiarly, without discovering that parents are by no means exempt from the intoxications of dominion; and that he who is in no danger of hearing remonstrances but from his own conscience, will seldom be long without the art of controling his convictions, and modifying justice by his own will.

  If in any situation the heart were inaccessible to malignity, it might be supposed to be sufficiently secured by parental relation. To have voluntarily become to any being the occasion of its existence, produces an obligation to make that existence happy. To see helpless infancy stretching out her hands, and pouring out her cries in testimony of dependence, without any powers to alarm jealousy, or any guilt to alienate affection, must surely awaken tenderness in every human mind; and tenderness once excited will be hourly increased by the natural contagion of felicity, by the repercussion of communicated pleasure, by the consciousness of the dignity of benefaction. I believe no generous or benevolent man can see the vilest animal courting his regard, and shrinking at his anger, playing his gambols of delight before him, calling on him in distress, and flying to him in danger, without more kindness than he can persuade himself to feel for the wild and unsocial inhabitants of the air and water. We naturally endear to ourselves those to whom we impart any kind of pleasure, because we imagine their affection and esteem secured to us by the benefits which they receive.

  There is, indeed, another method by which the pride of superiority may be likewise gratified. He that has extinguished all the sensations of humanity, and has no longer any satisfaction in the reflection that he is loved as the distributor of happiness, may please himself with exciting terrour as the inflictor of pain: he may delight his solitude with contemplating the extent of his power and the force of his commands; in imagining the desires that flutter on the tongue which is forbidden to utter them, or the discontent which preys on the heart in which fear confines it: he may amuse himself with new contrivances of detection, multiplications of prohibition, and varieties of punishment; and swell with exultation when he considers how little of the homage that he receives he owes to choice.

  That princes of this character have been known, the history of all absolute kingdoms will inform us; and since, as Aristotle observes, [Greek: hae oikonomikae monarchia], the government of a family is naturally monarchical, it is, like other monarchies, too often arbitrarily administered. The regal and parental tyrant differ only in the extent of their dominions, and the number of their slaves. The same passions cause the same miseries; except that seldom any prince, however despotick, has so far shaken off all awe of the publick eye, as to venture upon those freaks of injustice, which are sometimes indulged under the secrecy of a private dwelling. Capricious injunctions, partial decisions, unequal allotments, distributions of reward, not by merit, but by fancy, and punishments, regulated not by the degree of the offence, but by the humour of the judge, are too frequent where no power is known but that of a father.

  That he delights in the misery of others, no man will confess, and yet what other motive can make a father cruel? The king may be instigated by one man to the destruction of another; he may sometimes think himself endangered by the virtues of a subject; he may dread the successful general or the popular orator; his avarice may point out golden confiscations; and his guilt may whisper that he can only be secure by cutting off all power of revenge.

  But what can a parent hope from the oppression of those who were born to his protection, of those who can disturb him with no competition, who can enrich him with no spoils? Why cowards are cruel may be easily discovered; but for what reason, not more infamous than cowardice, can that man delight in oppression who has nothing to fear?

  The unjustifiable severity of a parent is loaded with this aggravation, that those whom he injures are always in his sight. The injustice of a prince is often exercised upon those of whom he never had any personal or particular knowledge; and the sentence which he pronounces, whether of banishment, imprisonment, or death, removes from his view the man whom he condemns. But the domestick oppressor dooms himself to gaze upon those faces which he clouds with terrour and with sorrow; and beholds every moment the effects of his own barbarities. He that can bear to give continual pain to those who surround him, and can walk with satisfaction in the gloom of his own presence; he that can see submissive misery without relenting, and meet without emotion the eye that implores mercy, or demands justice, will scarcely be amended by remonstrance or admonition; he has found means of stopping the avenues of tenderness, and arming his heart against the force of reason.

  Even though no consideration should be paid to the great law of social beings, by which every individual is commanded to consult the happiness of others, yet the harsh parent is less to be vindicated than any other criminal, because he less provides for the happiness of himself. Every man, however little he loves others, would willingly be loved; every man hopes to live long, and therefore hopes for that time at which he shall sink back to imbecility, and must depend for ease and cheerfulness upon the officiousness of others. But how has he obviated the inconveniencies of old age, who alienates from him the assistance of his children, and whose bed must be surrounded in the last hours, in the hours of languor and dejection, of impatience and of pain, by strangers to whom his life is indifferent, or by enemies to whom his death is desirable?

  Piety will, indeed, in good minds overcome provocation, and those who have been harassed by brutality will forget the injuries which they have suffered, so far as to perform the last duties with alacrity and zeal. But surely no resentment can be equally painful with kindness thus undeserved, nor can severer punishment be imprecated upon a man not wholly lost in meanness and stupidity, than, through the tediousness of decrepitude, to be reproached by the kindness of his own c
hildren, to receive not the tribute but the alms of attendance, and to owe every relief of his miseries, not to gratitude but to mercy.

  No. 149. TUESDAY, AUGUST 20, 1751.

  Quod non sit Pylades hoc tempore, non sit Orestes,

  Miraris? Pylades, Marce, bibebat idem.

  Nec melior panis, turdusve dabatur Oresti:

  Sed par, atque eadem coena duobus erat. —

  Te Cadmea Tyrus, me pinguis Gallia vestit:

  Vis te purpureum, Marce, sagatus amem?

  Ut praestem Pyladen, aliquis mihi praestet Orestem.

  Hoc non fit verbis, Marce: ut ameris, ama. MART. Lib. vi. Ep. xi.

  You wonder now that no man sees

  Such friends as those of ancient Greece.

  Here lay the point — Orestes’ meat

  Was just the same his friend did eat;

  Nor can it yet be found, his wine

  Was better, Pylades, than thine.

  In home-spun russet, I am drest,

  Your cloth is always of the best;

  But, honest Marcus, if you please

  To chuse me for your Pylades,

  Remember, words alone are vain;

  Love — if you would be lov’d again. F. LEWIS.

  TO THE RAMBLER.

  SIR,

  No depravity of the mind has been more frequently or justly censured than ingratitude. There is indeed sufficient reason for looking on those that can return evil for good, and repay kindness and assistance with hatred or neglect, as corrupted beyond the common degrees of wickedness; nor will he, who has once been clearly detected in acts of injury to his benefactor, deserve to be numbered among social beings; he has endeavoured to destroy confidence, to intercept sympathy, and to turn every man’s attention wholly on himself.

  There is always danger lest the honest abhorrence of a crime should raise the passions with too much violence against the man to whom it is imputed. In proportion as guilt is more enormous, it ought to be ascertained by stronger evidence. The charge against ingratitude is very general; almost every man can tell what favours he has conferred upon insensibility, and how much happiness he has bestowed without return; but perhaps, if these patrons and protectors were confronted with any whom they boast of having befriended, it would often appear that they consulted only their pleasure or vanity, and repaid themselves their petty donatives by gratifications of insolence and indulgence of contempt.