'No, madam. Women can spin very well; live in virtuous company; men must mix in the Mrs. Knowles affected to complain that men had much more liberty allowed them than women. JOHNSON: Why, madam, women have all the liberty they should wish to have. We have all the labour and the danger, and the women all the advantage. We go to sea, we build houses, we do everything, in short, to pay our court to the women.' MRS. KNOWLES: 'The Doctor reasons very wittily, but not convincingly. Now, take the instance of building; the mason's wife, if she is ever seen in liquor, is ruined; the mason may get himself drunk as often as he pleases, with little loss of character; nay, may let his wife and children starve.' JOHNSON: Madam, you must consider, if the mason does get himself drunk, and let his wife and children starve, the parish will oblige him to find security for their maintenance. We have different modes of restraining evil. Stocks for the men, a ducking-stool for women, and a pound for beasts. If we require more perfection from women than from ourselves, it is doing them honour. And women have not the same temptations that we have; they may always Upon this subject I had once before sounded him, by mentioning the late Rev. Mr. Brown of Utrecht's image; that a great and small glass, though equally full, did not hold an equal quantity; which he threw out to refute David Hume's saying, that a little Miss, going to dance at a ball in a fine new dress, was as happy as a great orator after having made an eloquent and applauded speech. After some thought, Johnson said, 'I come over to the parson.' As an instance of coincidence of thinking, Mr. Dilly told me that Dr. King, a late dissenting minister in London, said to him, upon the happiness in a future state of good men of different capacities, A pail does not hold so much as a tub; but if it be equally full, it has no reason to complain. Every saint in heaven will have as much happiness as he can hold.' Mr. Dilly thought this a clear though a familiar illustration of the phrase, 'One star differeth from another in brightness.' Dr. Mayo having asked Johnson's opinion of Soame Jenyns' View of the Internal Evidence of the Christian Religion-JOHNSON: 'I think it a pretty book; not very theological, indeed; and there seems to be an affectation of ease and carelessness, as if it were not suitable to his character to be very serious about the matter.' BosWELL: 'He may have intended this to introduce his book the better among genteel people, who might be unwilling to read too grave a treatise. There is a general levity in the age. We have physicians now with bag-wigs; may we not have airy divines, at least somewhat less solemn in their appearance than they used to be?' JOHNSON: Jenyns might mean as you say.' BOSWELL: You should like his book, Mrs. Knowles, as it maintains, as your friends do, that courage is not a Christian virtue.' MRS. KNOWLES: 'Yes, indeed, I like him there; but I cannot agree with him, that friendship is not a Christian virtue.' JOHNSON: Why, madam, strictly speaking, he is right. All friendship is preferring the interest of a friend, to the neglect, or perhaps against the interests, of others; so that an old Greek said, "He that has friends has no friend." Now Christianity recommends universal benevolence-to consider all men as our brethren; which is contrary to the virtue of friendship, as described by the ancient philosophers. Surely, madam, your sect must approve of this; for you call all men friends.' MRS. KNOWLES: 'We are commanded to do good to all men, "but especially to them who are of the household of Faith."' JOHNSON: 'Well, madam, the household of Faith is wide enough.' MRS. KNOWLES: 'But, Doctor, our Saviour had twelve Apostles, yet there was one whom he loved. John was called "the disciple whom Jesus loved." JOHNSON (with eyes sparkling benignantly): 'Very well indeed, madam. You have said very well.' BOSWELL: A fine application. Pray, sir, had you ever thought of it?' JOHNSON: 'I had not, sir.' From this pleasing subject, he, I know not how or why, made a sudden transition to one upon which he was a violent aggressor: for he said, 'I am willing to love all mankind, except an American;' and his inflammable corruption bursting into horrid fire, he breathed out threatenings and slaughter;' calling them 'Rascals-robbers-pirates;' and exclaiming, he'd 'burn and destroy them.' Miss Seward, looking to him with mild but steady astonishment, said, 'Sir, this is an instance that we are always most violent against those whom we have injured.'-He was irritated still more by this delicate and keen reproach; and roared out another tremendous volley, which one might fancy could be heard across the Atlantic. During this tempest I sat in great uneasiness, lamenting his heat of temper; till, by degrees, I diverted his attention to other topics. DR. MAYO (to Dr Johnson): 'Pray, sir, have you read Edwards, of New England, on Grace?' JOHNSON: 'No, sir.' BOSWELL: It puzzled me so much as to the freedom of the human will, by stating, with wonderful acute ingenuity, our being actuated by a series of motives which we cannot resist, that the only relief I had was to forget it.' MAYO: 'But he makes the proper distinction between moral and physical necessity.' BOSWELL: Alas, sir, they come both to the same thing. You may be bound as hard by chains when covered by leather, as when the iron appears. The argument for the moral necessity of human actions is always, I observe, fortified by supposing universal prescience to be one of the attributes of the Deity.' JOHNSON: 'You are surer that you are free, than you are of prescience; you are surer that you can lift up your finger or not as you please, than you are of any conclusion from a deduction of reasoning. But let us consider a little the objection from prescience. It is certain I am either to go home to-night or not; that does not prevent my freedom.' BOSWELL: 'That it is certain you are either to go home or not, does not prevent your freedom; because the liberty of choice between the two is compatible with that certainty. But if one of these events be certain now, you have no future power of volition. If it be certain you are to go home to-night, you must go home.' JOHNSON: 'If I am well acquainted with a man, I can judge with great probability how he will act in any case, without his being restrained by my judging. God may have this probability increased to certainty.' BOSWELL: When it is increased to certainty, freedom ceases, because that cannot be certainly foreknown which is not certain at the time; but if it be certain at the time, it is a contradiction in terms to maintain that there can be afterwards any contingency dependent upon the exercise of will or anything else.' JOHNSON: All theory is against the freedom of the will; all experience for it.'-I did not push the subject any further. I was glad to find him so mild in discussing a question of the most abstract nature, involved with theological tenets, which he generally would not suffer to be in any degree opposed. He, as usual, defended luxury: 'You cannot spend money in luxury without doing good to the poor. Nay, you do more good to them by spending it in luxury-you make them exert industry; whereas, by giving it, you keep them idle. I own, indeed, there may be more virtue in giving it immediately in charity, than in spending it in luxury; though there may be pride in that too.' Miss Seward asked, if this was not Mandeville's doctrine of 'private vices public benefits.' JOHNSON: The fallacy of that book is, that Mandeville defines neither vices nor benefits. He reckons among vices everything that gives pleasure. He takes the narrowest system of morality, monastic morality, which holds pleasure itself to be a vice, such as eating salt with our fish, because it makes it eat better; and he reckons wealth as a public benefit, which is by no means always true. Pleasure of itself is not a vice. Having a garden, which we all know to be perfectly innocent, is a great pleasure. At the same time, in this state of being there are many pleasures vices, which, however, are so immediately agreeable that we can hardly abstain from them. The happiness of heaven will be, that pleasure and virtue will be perfectly consistent. Mandeville puts the case of a man who gets drunk at an alehouse; and says it is a public benefit, because so much money is got by it to the public. But it must be considered, that all the good gained by this, through the gradation of alehouse-keeper, brewer, maltster, and farmer, is overbalanced by the evil caused to the man and his family by his getting drunk. This is the way to try what is vicious, by ascertaining whether more evil than good is produced by it upon the whole, which is the case in all vice. It may happen that good is produced by vice, but not as vice; for instance, a robber may take money from its owner, and give it to one who will make a better use of it. Here is good produced; but not by the robbery as robbery, but as translation of property. I read Mandeville forty, or, I believe, fifty years ago. He did not puzzle me; he opened my views into real life very much. No; it is clear that the happiness of society depends on virtue. In Sparta, theft was allowed by general consent: theft, therefore, was there not a crime, but then there was no security; and what a life must they have had, when there was no security! Without truth there must be a dissolution of society. As it is, there is so little truth, that we are almost afraid to trust to our ears; but how should we be, if falsehood were multiplied ten times! Society is held together by communication and information; and I remember this remark of Sir Thomas Brown's, "Do the devils lie? No; for then hell could not subsist." Talking of Miss Hannah More, a literary lady, he said, 'I was obliged to speak to Miss Reynolds, to let her know that I desired she would not flatter me so much.' Somebody now observed, 'She flatters Garrick.' JOHNSON: 'She is in the right to flatter Garrick. She is in the right for two reasons: first, because she has the world with her, who have been praising Garrick these thirty years; and, secondly, because she is rewarded for it by Garrick. Why should she flatter me? I can do nothing for her. Let her carry her praise to a better market. (Then turning to Mrs. Knowles): You, madam, have been flattering me all the evening; I wish you would give Boswell a little now. If you knew his merit as well as I do, you would say a great deal; he is the best travelling companion in the world.' Somebody mentioned the Rev. Mr. Mason's prosecution of Mr. Murray, the bookseller, for having inserted in a collection of Gray's Poems, only fifty lines, of which Mr. Mason had still the exclusive property, under the statute of Queen Anne; and that Mr. Mason had persevered, notwithstanding his being requested to name his own terms of compensation. Johnson signified his displeasure at Mr. Mason's conduct very strongly; but added, by way of showing that he was not surprised at it, 'Mason's a Whig.' MRS. KNOWLES (not hearing distinctly): 'What! a prig, sir?' JOHNSON: 'Worse, madam, a Whig! But he is both.' I expressed a horror at the thought of death. MRS. KNOWLES: 'Nay, thou shouldst not have a horror for what is the gate of life.' JOHNSON (standing upon the hearth rolling about, with a serious, solemn, and somewhat gloomy air): 'No rational man can die without uneasy apprehension.' MRS. KNOWLES: 'The Scriptures tell us, "The righteous shall have hope in his death."' JOHNSON: 'Yes, madam; that is, he shall not have despair. But consider, his hope of salvation must be founded on the terms on which it is promised that the mediation of our SAVIOUR shall be applied to us-namely, obedience; and where obedience has failed, then as suppletory to it, repentance. But what man can say that his obedience has been such as he would approve of in another, or even in himself upon close examination, or that his repentance has not been such as to require being repented of? No man can be sure that his obedience and repentance will obtain salvation.' MRS. KNOWLES: 'But divine intimation of acceptance may be made to the soul.' JOHNSON: Madam, it may; but I should not think the better of a man who should tell me, on his death-bed, he was sure of salvation. A man cannot be sure himself that he has divine intimation of acceptance; much less can he make others sure that he has it.' BOSWELL: Then, sir, we must be contented to acknowledge that death is a terrible thing.' JOHNSON: 'Yes, sir. I have made no approaches to a state which can look on it as not terrible.' MRS. KNOWLES (seeming to enjoy a pleasing serenity in the persuasion of benignant divine light): 'Does not St. Paul say, "I have fought the good fight of faith, I have finished my course; henceforth is laid up for me a crown of life"?' JOHNSON: 'Yes, madam; but here was a man inspired, a man who had been converted by supernatural interposition.' BOSWELL: 'In prospect death is dreadful; but in fact we find that people die easy.' JOHNSON: 'Why, sir, most people have not thought much of the matter, so cannot say much, and it is supposed they die easy. Few believe it certain they are then to die; and those who do, set themselves to behave with resolution, as a man does who is going to be hanged:-he is not the less unwilling to be hanged.' MISS SEWARD : There is one mode of the fear of death which is certainly absurd: and that is the dread of annihilation, which is only a pleasing sleep without a dream.' JOHNSON: It is neither pleasing nor sleep; it is nothing. Now mere existence is so much better than nothing, that one would rather exist even in pain, than not exist.' BOSWELL: 'If annihilation be nothing, then existing in pain is not a comparative state, but is a positive evil, which I cannot think we ence between the Copernican and Ptolemaic systems.' MRS. KNOWLES: 'She had the New Testament before her.' JOHNSON: 'Madam, she could not understand the New Testament, the most difficult book in the world, for which the study of a life is required.' MRS. KNOWLES: 'It is clear as to essentials.' JOHNSON: 'But not as to controversial points. The heathens were easily converted, because they had nothing to give up; but we ought not, without very strong conviction indeed, to desert the religion should choose. I must be allowed to differ here; and it would lessen the hope of a future state founded on the argument that the Supreme Being, who is good as He is great, will hereafter compensate for our present sufferings in this life. For if existence, such as we have it here, be comparatively a good, we have no reason to complain, though no more of it should be given to us. But if our only state of existence were in this world, then we might with some reason complain that we are so dissatisfied with our enjoyments compared with our desires.' JOHN-in which we have been educated. That is the SON: The lady confounds annihilation, which is nothing, with the apprehension of it, which is dreadful. It is in the apprehension of it that the horror of annihilation consists.' religion given you, the religion in which it may be said Providence has placed you. If you live conscientiously in that religion, you may be safe. But error is dangerous indeed, if you err when you choose a religion for yourself.' MRS. KNOWLES: Must we then go by implicit faith?' JOHNSON: Why, madam, the greatest part of our knowledge is implicit faith; and as to religion, have we heard all that a disciple of himself?' He then rose again into a passion, and attacked the young proselyte in the severest terms of reproach, so that both ladies seemed to be much shocked. Of John Wesley he said, 'He can talk well on any subject.' BOSWELL: 'Pray, sir, what has he made of his story of a ghost?' JOHN SON: Why, sir, he believes it; but not on sufficient authority. He did not take time enough to examine the girl. It was at New-Confucius, all that a Mahometan, can say for castle, where the ghost was said to have appeared to a young woman several times, mentioning something about the right to an old house, advising application to be made to an attorney, which was done; and, at the same time, saying the attorney would do nothing, which proved to be the fact.. "This," says John, "is a proof that a ghost knows our thoughts." Now (laughing) it is not necessary to know our thoughts, to tell that an attorney will sometimes do nothing. Charles Wesley, who is a more stationary man, does not believe the story. I am sorry that John did not take more pains to inquire into the evidence for it.' MISS SEWARD (with an incredulous smile): 'What, sir, about a ghost?' JOHNSON (with solemn vehemence): 'Yes, madam; this is a question which, after five thousand years, is yet undecided: a question, whether in theology or philosophy, one of the most important that can come before the human understanding.' Mrs. Knowles mentioned, as a proselyte to Quakerism, Miss [——,] a young lady well known to Dr. Johnson, for whom he had shown much affection; while she ever had, and still retained, a great respect for him. Mrs. Knowles at the same time took an opportunity of letting him know that the amiable young creature was sorry at finding that he was offended at her leaving the Church of England and embracing a simpler faith;' and, in the gentlest and most persuasive manner, solicited his kind indulgence for what was sincerely a matter of conscience. JOHNSON (frowning very angrily): 'Madam, she is an odious wench. She could not have any proper conviction that it was her duty to change her religion, which is the most important of all subjects, and should be studied with all care, and with all the helps we can get. She knew no more of the Church which she left, and that which she embraced, than she did of the differ We remained together till it was pretty late. Notwithstanding occasional explosions of violence, we were all delighted upon the whole with Johnson. I compared him at this time to a warm West Indian climate, where you have a bright sun, quick vegetation, luxuriant foliage, luscious fruits; but where the same heat sometimes produces thunder, lightning, and earthquakes in a terrible degree. CHAPTER XLVI. 1778. APRIL 17, being Good Friday, I waited on Johnson as usual. I observed at breakfast, that although it was a part of his abstemious discipline on this most solemn fast to take no milk in his tea, yet when Mrs. Desmoulins inadvertently poured it in, he did not reject it. I talked of the strange indecision of mind, and imbecility in the common occurrences of life, which we may observe in some people. JOHNSON: Why, sir, I am in the habit of getting others to do things for me.' BOSWELL: 'What, sir! have you that weakness?' JOHNSON: 'Yes, sir. But I always think afterwards I should have done better for myself.' I told him that at a gentleman's house where there was thought to be such extravagance or bad management that he was living much beyond his income, his lady had objected to the cutting of a pickled mango, and that I had taken an opportunity to ask the price of it, and found that it was only two shillings; so here was a very poor saving, JOHNSON: 'Sir, that is the blundering economy of a narrow understanding. It is stopping one hole in a sieve.' I expressed some inclination to publish an account of my travels upon the continent of Europe, for which I had a variety of materials collected. JOHNSON: 'I do not say, sir, you may not publish your travels; but I give you my opinion, that you would lessen yourself by it. What can you tell of countries so well known as those upon the continent of Europe, which you have visited?' BosWELL: 'But I can give an entertaining narrative, with many incidents, anecdotes, jeux d'esprit, and remarks, so as to make very pleasant reading.' JOHNSON: "Why, sir, most modern travellers in Europe who have published their travels have been laughed at: I would not have you added to the number. The world is now not contented to be merely entertained by a traveller's narrative; they want to learn something. Now some of my friends asked me, why I did not give some account of my travels in France. The reason is plain: intelligent readers had seen more of France than I had. You might have liked my travels in France, and THE CLUB might have liked them; but, upon the whole, there would have been more ridicule than good produced by them.' BOSWELL: 'I cannot agree with you, sir. People would like to read what you say of anything. Suppose a face has been painted by fifty painters before; still we love to see it done by Sir Joshua.' JOHNSON: True, sir, but Sir Joshua cannot paint a face when he has not time to look on it.' BOSWELL: 'Sir, a sketch of any sort by him'is valuable. And, sir, to talk to you in your own style (raising my voice and shaking my head), you should have given us your travels in France. I am sure I am right, and there's an end on't.' I said to him that it was certainly true, as my friend Dempster had observed in his letter to me upon the subject, that a great part of what was in his Journey to the Western Islands of Scotland had been in his mind before he left London. JOHNSON: Why, yes, sir, the topics were; and books of travels will be good in proportion to what a man has previously in his mind; his knowing what to observe; his power of contrasting one mode of life with another. As the Spanish proverb says, "He who would bring home the wealth of the Indies must carry the wealth of the Indies with him." So it is in travelling: a man must carry knowledge with him, if he would bring home knowledge.' BosWELL: The proverb, I suppose, sir, means he must carry a large stock with him to trade with.' JOHNSON: Yes, sir.' It was a delightful day. As we walked to St. Clement's Church, I again remarked that Fleet Street was the most cheerful scene in the world. 'Fleet Street,' said I, 'is in my mind more delightful than Tempé.' JOHNSON: Ay, sir, but let it be compared with Mull.' There was a very numerous congregation today at St. Clement's Church, which Dr. Johnson said he observed with pleasure. And now I am to give a pretty full account of one of the most curious incidents in Johnson's life, of which he himself has made the following minute on this day :-'In my return from church I was accosted by Edwards, an old fellow-collegian, who had not seen me since 1729. He knew me, and asked if I remembered one Edwards; I did not at first recollect the name, but gradually, as we walked along, recovered it, and told him a conversation that had passed at an alehouse between us. My purpose is to continue our acquaintance.'1 It was in Butcher Row that this meeting happened. Mr. Edwards, who was a decent-looking elderly man in grey clothes, and a wig of many curls, accosted Johnson with familiar confidence, knowing who he was, while Johnson returned his salutation with a courteous formality, as to a stranger. But as soon as Edwards had brought to his recollection their having been at Pembroke College together nine-and-forty years ago, he seemed much pleased, asked where he lived, and said he should be glad to see him in Bolt Court. EDWARDS: Ah, sir! we are old men now.' JOHNSON (who never liked to think of being old): 'Don't let us discourage one another.' EDWARDS: Why, Doctor, you look stout and hearty, I am happy to see you so; for the newspapers told us you were very ill.' JOHNSON : Ah, sir, they are always telling lies of us old fellows.' Mr. Wishing to be present at more of so singular a conversation as that between two fellow-collegians, who had lived forty years in London without ever having chanced to meet, I whispered to Mr. Edwards that Dr. Johnson was going home, and that he had better accompany him now. So Edwards walked along with us, I eagerly assisting to keep up the conversation. Edwards informed Dr. Johnson that he had practised long as a solicitor in Chancery, but that he now lived in the country upon a little farm, about sixty acres, just by Stevenage in Hertfordshire, and that he came to London (to Barnard's Inn, No. 6) generally twice a week. Johnson appearing to be in a reverie, Mr. Edwards addressed himself to me, and expatiated on the pleasure of living in the country. BosWELL: I have no notion of this, sir. What you have to entertain you, is, I think, exhausted in half an hour.' EDWARDS: What! don't you love to have hope realized? I see my grass, and my corn, and my trees growing. Now, for 1 I believe, however, I shall follow my own opinion; instance, I am curious to see if this frost has for the world has shown a very flattering partiality to my writings on many occasions.--BOSWELL. 1 Prayers and Meditations, p. 164.-BOSWELL. |