THE LIFE OF SAMUEL JOHNSON - All 6 Volumes in One Edition. James BoswellЧитать онлайн книгу.
Anatomy of Melancholy, he said, was the only book that ever took him out of bed two hours sooner than he wished to rise.
‘He frequently exhorted me to set about writing a History of Ireland, and archly remarked, there had been some good Irish writers, and that one Irishman might at least aspire to be equal to another. He had great compassion for the miseries and distresses of the Irish nation, particularly the Papists; and severely reprobated the barbarous debilitating policy of the British government, which, he said, was the most detestable mode of persecution. To a gentleman, who hinted such policy might be necessary to support the authority of the English government, he replied by saying, “Let the authority of the English government perish, rather than be maintained by iniquity. Better would it be to restrain the turbulence of the natives by the authority of the sword, and to make them amenable to law and justice by an effectual and vigorous police, than to grind them to powder by all manner of disabilities and incapacities. Better (said he,) to hang or drown people at once, than by an unrelenting persecution to beggar and starve them.[351]” The moderation and humanity of the present times have, in some measure, justified the wisdom of his observations.
‘Dr. Johnson was often accused of prejudices, nay, antipathy, with regard to the natives of Scotland. Surely, so illiberal a prejudice never entered his mind: and it is well known, many natives of that respectable country possessed a large share in his esteem; nor were any of them ever excluded from his good offices, as far as opportunity permitted. True it is, he considered the Scotch, nationally, as a crafty, designing people, eagerly attentive to their own interest, and too apt to overlook the claims and pretentions of other people. “While they confine their benevolence, in a manner, exclusively to those of their own country, they expect to share in the good offices of other people. Now (said Johnson,) this principle is either right or wrong; if right, we should do well to imitate such conduct; if wrong, we cannot too much detest it.”[352]
‘Being solicited to compose a funeral sermon for the daughter of a tradesman, he naturally enquired into the character of the deceased; and being told she was remarkable for her humility and condescension to inferiours, he observed, that those were very laudable qualities, but it might not be so easy to discover who the lady’s inferiours were.
‘Of a certain player[353] he remarked, that his conversation usually threatened and announced more than it performed; that he fed you with a continual renovation of hope, to end in a constant succession of disappointment.
‘When exasperated by contradiction, he was apt to treat his opponents with too much acrimony: as, “Sir, you don’t see your way through that question:”—“Sir, you talk the language of ignorance.” On my observing to him that a certain gentleman had remained silent the whole evening, in the midst of a very brilliant and learned society, “Sir, (said he,) the conversation overflowed, and drowned him.”
‘His philosophy, though austere and solemn, was by no means morose and cynical, and never blunted the laudable sensibilities of his character, or exempted him from the influence of the tender passions. Want of tenderness, he always alledged, was want of parts, and was no less a proof of stupidity than depravity.
‘Speaking of Mr. Hanway, who published An Eight Days’ Journey from London to Portsmouth, “Jonas, (said he,) acquired some reputation by travelling abroad[354], but lost it all by travelling at home.[355]”
‘Of the passion of love he remarked, that its violence and ill effects were much exaggerated; for who knows any real sufferings on that head, more than from the exorbitancy of any other passion?
‘He much commended Law’s Serious Call, which he said was the finest piece of hortatory theology in any language[356]. “Law, (said he,) fell latterly into the reveries of Jacob Behmen[357], whom Law alledged to have been somewhat in the same state with St. Paul, and to have seen _unutterable things[358]—he would have resembled St. Paul still more, by not attempting to utter them.”
‘He observed, that the established clergy in general did not preach plain enough; and that polished periods and glittering sentences flew over the heads of the common people, without any impression upon their hearts. Something might be necessary, he observed, to excite the affections of the common people, who were sunk in languor and lethargy, and therefore he supposed that the new concomitants of methodism might probably produce so desirable an effect.[359] The mind, like the body, he observed, delighted in change and novelty, and even in religion itself, courted new appearances and modifications. Whatever might be thought of some methodist teachers, he said, he could scarcely doubt the sincerity of that man, who travelled nine hundred miles in a month, and preached twelve times a week; for no adequate reward, merely temporal, could be given for such indefatigable labour.[360]
‘Of Dr. Priestley’s theological works, he remarked, that they tended to unsettle every thing, and yet settled nothing.
‘He was much affected by the death of his mother, and wrote to me to come and assist him to compose his mind, which indeed I found extremely agitated. He lamented that all serious and religious conversation was banished from the society of men, and yet great advantages might be derived from it. All acknowledged, he said, what hardly any body practised, the obligation we were under of making the concerns of eternity the governing principles of our lives. Every man, he observed, at last wishes for retreat: he sees his expectations frustrated in the world, and begins to wean himself from it, and to prepare for everlasting separation.
‘He observed, that the influence of London now extended every where, and that from all manner of communication being opened, there shortly would be no remains of the ancient simplicity, or places of cheap retreat to be found.
‘He was no admirer of blank-verse, and said it always failed, unless sustained by the dignity of the subject. In blank-verse, he said, the language suffered more distortion, to keep it out of prose, than any inconvenience or limitation to be apprehended from the shackles and circumspection of rhyme[361].
‘He reproved me once for saying grace without mention of the name of our LORD JESUS CHRIST, and hoped in future I would be more mindful of the apostolical injunction[362].
‘He refused to go out of a room before me at Mr. Langton’s house, saying, he hoped he knew his rank better than to presume to take place of a Doctor in Divinity. I mention such little anecdotes, merely to shew the peculiar turn and habit of his mind.
‘He used frequently to observe, that there was more to be endured than enjoyed, in the general condition of human life; and frequently quoted those lines of Dryden:
“Strange cozenage! none would live past years again,
Yet all hope pleasure from what still remain[363].”
For his part, he said, he never passed that week in his life which he would wish to repeat, were an angel to make the proposal to him.
‘He was of opinion, that the English nation cultivated both their soil and their reason better than any other people: but admitted that the French, though not the highest, perhaps, in any department of literature, yet in every department were very high[364]. Intellectual pre-eminence, he observed, was the highest superiority; and that every nation derived their highest reputation from the splendour and dignity of their writers[365]. Voltaire, he said, was a good narrator, and that his principal merit consisted in a happy selection and arrangement of circumstances.
‘Speaking of the French novels, compared with Richardson’s, he said, they might be pretty baubles, but a wren was not an eagle.
‘In a Latin conversation with the Père Boscovitch, at the house of Mrs. Cholmondeley, I heard him maintain the superiority of Sir Isaac Newton over all foreign philosophers[366], with a dignity and eloquence that surprized that learned foreigner[367]. It being observed to him, that a rage for every thing English prevailed much in France after Lord Chatham’s glorious war, he said, he did not wonder at it, for that we had drubbed those fellows into a proper reverence for us, and that their national petulance required periodical chastisement.
‘Lord Lyttelton’s Dialogues, he deemed a nugatory performance. “That man, (said he,) sat down to write a book, to tell the world