Shorter Novels, Eighteenth Century Part 8

We differ from ourselves, just as we differ from each other, when we see only part of the question, as in the multifarious relations of politics and morality; but when we perceive the whole at once, as in numerical computations, all agree in one judgment, and none ever varies his opinion."

"Let us not add," said the prince, "to the other evils of life the bitterness of controversy, nor endeavour to vie with each other in subtleties of argument. We are employed in a search, of which both are equally to enjoy the success, or suffer by the miscarriage. It is therefore fit that we a.s.sist each other. You surely conclude too hastily from the infelicity of marriage against its inst.i.tution: will not the misery of life prove equally that life cannot be the gift of heaven? The world must be peopled by marriage, or peopled without it."

"How the world is to be peopled," returned Nekayah, "is not my care, and needs not be yours. I see no danger that the present generation should omit to leave successors behind them: we are not now inquiring for the world, but for ourselves."

CHAPTER XXIX

THE DEBATE OF MARRIAGE CONTINUED

"The good of the whole," said Ra.s.selas, "is the same with the good of all its parts. If marriage be best for mankind, it must be evidently best for individuals; or a permanent and necessary duty must be the cause of evil, and some must be inevitably sacrificed to the convenience of others. In the estimate which you have made of the two states, it appears that the incommodities of a single life are, in a great measure, necessary and certain, but those of the conjugal state accidental and avoidable.

"I cannot forbear to flatter myself, that prudence and benevolence will make marriage happy. The general folly of mankind is the cause of general complaint. What can be expected but disappointment and repentance from a choice made in the immaturity of youth, in the ardour of desire, without judgment, without foresight, without inquiry after conformity of opinions, similarity of manners, rect.i.tude of judgment, or purity of sentiment?

"Such is the common process of marriage. A youth and maiden, meeting by chance or brought together by artifice, exchange glances, reciprocate civilities, go home, and dream of one another. Having little to divert attention, or diversify thought, they find themselves uneasy when they are apart, and therefore conclude that they shall be happy together.

They marry, and discover what nothing but voluntary blindness before had concealed: they wear out life in altercations, and charge nature with cruelty.

"From those early marriages proceeds likewise the rivalry of parents and children. The son is eager to enjoy the world before the father is willing to forsake it, and there is hardly room at once for two generations. The daughter begins to bloom before the mother can be content to fade, and neither can forbear to wish for the absence of the other.

"Surely all these evils may be avoided by that deliberation and delay which prudence prescribes to irrevocable choice. In the variety and jollity of youthful pleasures, life may be well enough supported without the help of a partner. Longer time will increase experience, and wider views will allow better opportunities of inquiry and selection: one advantage, at least, will be certain; the parents will be visibly older than their children."

"What reason cannot collect," said Nekayah, "and what experiment has not yet taught, can be known only from the report of others. I have been told that late marriages are not eminently happy. This is a question too important to be neglected, and I have often proposed it to those whose accuracy of remark, and comprehensiveness of knowledge, made their suffrages worthy of regard. They have generally determined that it is dangerous for a man and woman to suspend their fate upon each other, at a time when opinions are fixed, and habits are established; when friendships have been contracted on both sides; when life has been planned into method, and the mind has long enjoyed the contemplation of its own prospects.

"It is scarcely possible that two, travelling through the world under the conduct of chance, should have been both directed to the same path, and it will not often happen that either will quit the track which custom has made pleasing. When the desultory levity of youth has settled into regularity, it is soon succeeded by pride ashamed to yield, or obstinacy delighting to contend. And even though mutual esteem produces mutual desire to please, time itself, as it modifies unchangeably the external mien, determines likewise the direction of the pa.s.sions, and gives an inflexible rigidity to the manners. Long customs are not easily broken: he that attempts to change the course of his own life very often labours in vain: and how shall we do that for others, which we are seldom able to do for ourselves?"

"But surely," interposed the prince, "you suppose the chief motive of choice forgotten or neglected. Whenever I shall seek a wife, it shall be my first question, whether she be willing to be led by reason."

"Thus it is," said Nekayah, "that philosophers are deceived. There are a thousand familiar disputes which reason never can decide; questions that elude investigation, and make logic ridiculous; cases where something must be done, and where little can be said. Consider the state of mankind, and inquire how few can be supposed to act upon any occasions, whether small or great, with all the reasons of action present to their minds. Wretched would be the pair above all names of wretchedness, who should be doomed to adjust by reason, every morning, all the minute detail of a domestic day.

"Those who marry at an advanced age will probably escape the encroachments of their children; but, in diminution of this advantage, they will be likely to leave them, ignorant and helpless, to a guardian's mercy; or, if that should not happen, they must at least go out of the world before they see those whom they love best either wise or great.

"From their children, if they have less to fear, they have less also to hope, and they lose, without equivalent, the joys of early love, and the convenience of uniting with manners pliant, and minds susceptible of new impressions, which might wear away their dissimilitudes by long cohabitation, as soft bodies, by continual attrition, conform their surfaces to each other.

"I believe it will be found that those who marry late are best pleased with their children, and those who marry early, with their partners."

"The union of these two affections," said Ra.s.selas, "would produce all that could be wished. Perhaps there is a time when marriage might unite them, a time neither too early for the father, nor too late for the husband."

"Every hour," answered the princess, "confirms my prejudice in favour of the position so often uttered by the mouth of Imlac, 'That nature sets her gifts on the right hand and on the left.' Those conditions which flatter hope and attract desire are so const.i.tuted that, as we approach one, we recede from another. There are goods so opposed that we cannot seize both, but, by too much prudence, may pa.s.s between them at too great a distance to reach either. This is often the fate of long consideration: he does nothing who endeavours to do more than is allowed to humanity. Flatter not yourself with contrarieties of pleasure. Of the blessings set before you, make your choice, and be content. No man can taste the fruits of autumn while he is delighting his scent with the flowers of the spring: no man can, at the same time, fill his cup from the source and from the mouth of the Nile."

CHAPTER x.x.x

IMLAC ENTERS AND CHANGES THE CONVERSATION

Here Imlac entered, and interrupted them. "Imlac," said Ra.s.selas, "I have been taking from the princess the dismal history of private life, and am almost discouraged from further search."

"It seems to me," said Imlac, "that while you are making the choice of life, you neglect to live. You wander about a single city, which, however large and diversified, can now afford few novelties, and forget that you are in a country, famous among the earliest monarchies for the power and wisdom of its inhabitants; a country where the sciences first dawned that illuminate the world, and beyond which the arts cannot be traced of civil society or domestic life.

"The old Egyptians have left behind them monuments of industry and power, before which all European magnificence is confessed to fade away.

The ruins of their architecture are the schools of modern builders, and from the wonders which time has spared, we may conjecture, though uncertainly, what it has destroyed."

"My curiosity," said Ra.s.selas, "does not very strongly lead me to survey piles of stone, or mounds of earth; my business is with man. I came hither not to measure fragments of temples, or trace choked aqueducts, but to look upon the various scenes of the present world."

"The things that are now before us," said the princess, "require attention, and deserve it. What have I to do with the heroes or the monuments of ancient times? with times which never can return, and heroes whose form of life was different from all that the present condition of mankind requires or allows?"

"To know anything," returned the poet, "we must know its effects; to see men we must see their works, that we may learn what reason has dictated, or pa.s.sion has incited, and find what are the most powerful motives of action. To judge rightly on the present, we must oppose it to the past; for all judgment is comparative, and of the future nothing can be known.

The truth is, that no mind is much employed upon the present; recollection and antic.i.p.ation fill up almost all our moments. Our pa.s.sions are joy and grief, love and hatred, hope and fear. Of joy and grief the past is the object, and the future of hope and fear: even love and hatred respect the past, for the cause must have been before the effect.

"The present state of things is the consequence of the former, and it is natural to inquire what were the sources of the good that we enjoy, or the evil that we suffer. If we act only for ourselves, to neglect the study of history is not prudent; if we are entrusted with the care of others, it is not just. Ignorance, when it is voluntary, is criminal; and he may properly be charged with evil, who refused to learn how he might prevent it.

"There is no part of history so generally useful as that which relates the progress of the human mind, the gradual improvement of reason, the successive advances of science, the vicissitudes of learning and ignorance, which are the light and darkness of thinking beings, the extinction and resuscitation of arts, and the revolutions of the intellectual world. If accounts of battles and invasions are peculiarly the business of princes, the useful or elegant arts are not to be neglected; those who have kingdoms to govern have understandings to cultivate.

"Example is always more efficacious than precept. A soldier is formed in war, and a painter must copy pictures. In this, contemplative life has the advantage: great actions are seldom seen, but the labours of art are always at hand for those who desire to know what art has been able to perform.

"When the eye or the imagination is struck with any uncommon work, the next transition of an active mind is to the means by which it was performed. Here begins the true use of such contemplation; we enlarge our comprehension by new ideas, and perhaps recover some art lost to mankind, or learn what is less perfectly known in our own country. At least we compare our own with former times, and either rejoice at our improvements, or, what is the first motion towards good, discover our defects."

"I am willing," said the prince, "to see all that can deserve my search." "And I," said the princess, "shall rejoice to learn something of the manners of antiquity."

"The most pompous monument of Egyptian greatness, and one of the most bulky works of manual industry," said Imlac, "are the Pyramids; fabrics raised before the time of history, and of which the earliest narratives afford us only uncertain traditions. Of these the greatest is still standing, very little injured by time."

"Let us visit them to-morrow," said Nekayah. "I have often heard of the Pyramids, and shall not rest till I have seen them within and without with my own eyes."

CHAPTER x.x.xI

THEY VISIT THE PYRAMIDS

The resolution being thus taken, they set out the next day. They laid tents upon their camels, being resolved to stay among the Pyramids till their curiosity was fully satisfied. They travelled gently, turned aside to everything remarkable, stopped from time to time and conversed with the inhabitants, and observed the various appearances of towns ruined and inhabited, of wild and cultivated nature.

When they came to the Great Pyramid, they were astonished at the extent of the base and the height of the top. Imlac explained to them the principles upon which the pyramidal form was chosen for a fabrick intended to co-extend its duration with that of the world: he showed that its gradual diminution gave it such stability as defeated all the common attacks of the elements, and could scarcely be overthrown by earthquakes themselves, the least resistible of natural violence. A concussion that should shatter the Pyramid would threaten the dissolution of the continent.

They measured all its dimensions, and pitched their tents at its foot.

Next day they prepared to enter its exterior apartments, and having hired the common guides, climbed up to the first pa.s.sage, when the favourite of the princess, looking into the cavity, stepped back and trembled. "Pekuah," said the princess, "of what art thou afraid?" "Of the narrow entrance," answered the lady, "and of the dreadful gloom. I dare not enter a place which must surely be inhabited by unquiet souls.

The original possessors of these dreadful vaults will start up before us, and perhaps shut us in for ever." She spoke, and threw her arms round the neck of her mistress.

"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."

"That the dead are seen no more," said Imlac, "I will not undertake to maintain, against the concurrent and unvaried testimony of all ages, and of all nations. There is no people, rude or learned, among whom apparitions of the dead are not related and believed. This opinion, which perhaps prevails as far as human nature is diffused, could become universal only by its truth: those that never heard of one another would not have agreed in a tale which nothing but experience can make credible. That it is doubted by single cavillers, can very little weaken the general evidence; and some who deny it with their tongues confess it by their fears.

"Yet I do not mean to add new terrors to those which have already seized upon Pekuah. There can be no reason why spectres should haunt the Pyramid more than other places, or why they should have power or will to hurt innocence and purity. Our entrance is no violation of their privileges; we can take nothing from them, how then can we offend them?"