[Page 339: The death of Johnson's mother. Ætat 50.]
1759: ÆTAT. 50.—In 1759, in the month of January, his mother died at the great age of ninety, an event which deeply affected him[1015]; not that 'his mind had acquired no firmness by the contemplation of mortality[1016];' but that his reverential affection for her was not abated by years, as indeed he retained all his tender feelings even to the latest period of his life[1017]. I have been told that he regretted much his not having gone to visit his mother for several years, previous to her death[1018]. But he was constantly engaged in literary labours which confined him to London; and though he had not the comfort of seeing his aged parent, he contributed liberally to her support[1019].
[Page 340: Rasselas. A.D. 1759.]
Soon after this event, he wrote his Rasselas[1020], Prince of Abyssinia; concerning the publication of which Sir John Hawkins guesses vaguely and idly[1021], instead of having taken the trouble to inform himself with authentick precision. Not to trouble my readers with a repetition of the Knight's reveries, I have to mention, that the late Mr. Strahan the printer told me, that Johnson wrote it, that with the profits he might defray the expence of his mother's funeral, and pay some little debts which she had left. He told Sir Joshua Reynolds that he composed it in the evenings of one week, sent it to the press in portions as it was written, and had never since read it over[1022]. Mr. Strahan, Mr. Johnston, and Mr. Dodsley purchased it for a hundred pounds[1023], but afterwards paid him twenty-five pounds more, when it came to a second edition.
[Page 342: Rasselas and Candide. A.D. 1759.]
Considering the large sums which have been received for compilations, and works requiring not much more genius than compilations[1024], we cannot but wonder at the very low price which he was content to receive for this admirable performance; which, though he had written nothing else, would have rendered his name immortal in the world of literature. None of his writings has been so extensively diffused over Europe; for it has been translated into most, if not all, of the modern languages[1025]. This Tale, with all the charms of oriental imagery, and all the force and beauty of which the English language is capable, leads us through the most important scenes of human life, and shews us that this stage of our being is full of 'vanity and vexation of spirit[1026].' To those who look no further than the present life, or who maintain that human nature has not fallen from the state in which it was created, the instruction of this sublime story will be of no avail. But they who think justly, and feel with strong sensibility, will listen with eagerness and admiration to its truth and wisdom. Voltaire's Candide, written to refute the system of Optimism, which it has accomplished with brilliant success, is wonderfully similar in its plan and conduct to Johnson's Rasselas; insomuch, that I have heard Johnson say[1027], that if they had not been published so closely one after the other that there was not time for imitation, it would have been in vain to deny that the scheme of that which came latest was taken from the other. Though the proposition illustrated by both these works was the same, namely, that in our present state there is more evil than good, the intention of the writers was very different. Voltaire, I am afraid, meant only by wanton profaneness to obtain a sportive victory over religion, and to discredit the belief of a superintending Providence: Johnson meant, by shewing the unsatisfactory nature of things temporal, to direct the hopes of man to things eternal. Rasselas, as was observed to me by a very accomplished lady, may be considered as a more enlarged and more deeply philosophical discourse in prose, upon the interesting truth, which in his Vanity of Human Wishes he had so successfully enforced in verse.
The fund of thinking which this work contains is such, that almost every sentence of it may furnish a subject of long meditation. I am not satisfied if a year passes without my having read it through; and at every perusal, my admiration of the mind which produced it is so highly raised, that I can scarcely believe that I had the honour of enjoying the intimacy of such a man.
[Page 343: Apparitions. Ætat 50.]
I restrain myself from quoting passages from this excellent work, or even referring to them, because I should not know what to select, or rather, what to omit. I shall, however, transcribe one, as it shews how well he could state the arguments of those who believe in the appearance of departed spirits; a doctrine which it is a mistake to suppose that he himself ever positively held[1028]:
'If all your fear be of apparitions, (said the Prince,) I will promise you safety: there is no danger from the dead; he that is once buried will be seen no more.