On Tuesday, March 31, he and I dined at General Paoli"s. A question was started, whether the state of marriage was natural to man. JOHNSON.
"Sir, it is so far from being natural for a man and woman to live in a state of marriage, that we find all the motives which they have for remaining in that connection, and the restraints which civilized society imposes to prevent separation, are hardly sufficient to keep them together." The General said, that in a state of nature a man and woman uniting together, would form a strong and constant affection, by the mutual pleasure each would receive; and that the same causes of dissention would not arise between them, as occur between husband and wife in a civilized state. JOHNSON. "Sir, they would have dissentions enough, though of another kind. One would choose to go a hunting in this wood, the other in that; one would choose to go a fishing in this lake, the other in that; or, perhaps, one would choose to go a hunting, when the other would choose to go a fishing; and so they would part. Besides, Sir, a savage man and a savage woman meet by chance; and when the man sees another woman that pleases him better, he will leave the first."
We then fell into a disquisition whether there is any beauty independent of utility. The General maintained there was not. Dr. Johnson maintained that there was; and he instanced a coffee-cup which he held in his hand, the painting of which was of no real use, as the cup would hold the coffee equally well if plain; yet the painting was beautiful.
We talked of the strange custom of swearing in conversation[488]. The General said, that all barbarous nations swore from a certain violence of temper, that could not be confined to earth, but was always reaching at the powers above. He said, too, that there was greater variety of swearing, in proportion as there was a greater variety of religious ceremonies.
Dr. Johnson went home with me to my lodgings in Conduit-street and drank tea, previous to our going to the Pantheon, which neither of us had seen before.
He said, "Goldsmith"s _Life of Parnell_[489] is poor; not that it is poorly written, but that he had poor materials; for n.o.body can write the life of a man, but those who have eat and drunk and lived in social intercourse with him."
I said, that if it was not troublesome and presuming too much, I would request him to tell me all the little circ.u.mstances of his life; what schools he attended, when he came to Oxford, when he came to London, &c.
&c. He did not disapprove of my curiosity as to these particulars; but said, "They"ll come out by degrees as we talk together[490]."
He censured Ruffhead"s _Life of Pope_[491]; and said, "he knew nothing of Pope, and nothing of poetry." He praised Dr. Joseph Warton"s Essay on Pope[492]; but said, he supposed we should have no more of it, as the authour had not been able to persuade the world to think of Pope as he did. BOSWELL. "Why, Sir, should that prevent him from continuing his work? He is an ingenious Counsel, who has made the most of his cause: he is not obliged to gain it." JOHNSON. "But, Sir, there is a difference when the cause is of a man"s own making."
We talked of the proper use of riches. JOHNSON. "If I were a man of a great estate, I would drive all the rascals whom I did not like out of the county at an election[493]."
I asked him how far he thought wealth should be employed in hospitality.
JOHNSON. "You are to consider that ancient hospitality, of which we hear so much, was in an uncommercial country, when men being idle, were glad to be entertained at rich men"s tables. But in a commercial country, a busy country, time becomes precious, and therefore hospitality is not so much valued. No doubt there is still room for a certain degree of it; and a man has a satisfaction in seeing his friends eating and drinking around him. But promiscuous hospitality is not the way to gain real influence. You must help some people at table before others; you must ask some people how they like their wine oftener than others. You therefore offend more people than you please. You are like the French statesman, who said, when he granted a favour, "_J" ai fait dix mecontents et un ingrat_[494]." Besides, Sir, being entertained ever so well at a man"s table, impresses no lasting regard or esteem. No, Sir, the way to make sure of power and influence is, by lending money confidentially to your neighbours at a small interest, or, perhaps, at no interest at all, and having their bonds in your possession[495]."
BOSWELL. "May not a man, Sir, employ his riches to advantage in educating young men of merit?" JOHNSON. "Yes, Sir, if they fall in your way; but if it be understood that you patronize young men of merit, you will be hara.s.sed with solicitations. You will have numbers forced upon you who have no merit; some will force them upon you from mistaken partiality; and some from downright interested motives, without scruple; and you will be disgraced."
"Were I a rich man, I would propagate all kinds of trees that will grow in the open air. A greenhouse is childish. I would introduce foreign animals into the country; for instance the reindeer[496]."
The conversation now turned on critical subjects. JOHNSON. "Bayes, in _The Rehearsal_, is a mighty silly character. If it was intended to be like a particular man, it could only be diverting while that man was remembered. But I question whether it was meant for Dryden, as has been reported; for we know some of the pa.s.sages said to be ridiculed, were written since _The Rehearsal_; at least a pa.s.sage mentioned in the Preface[497] is of a later date." I maintained that it had merit as a general satire on the self-importance of dramatick authours. But even in this light he held it very cheap.
We then walked to the Pantheon. The first view of it did not strike us so much as Ranelagh, of which he said, the "_coup d"oeil_ was the finest thing he had ever seen." The truth is, Ranelagh is of a more beautiful form; more of it, or rather indeed the whole _rotunda_, appears at once, and it is better lighted. However, as Johnson observed, we saw the Pantheon in time of mourning, when there was a dull uniformity; whereas we had seen Ranelagh when the view was enlivened with a gay profusion of colours[498]. Mrs. Bosville[499], of Gunthwait, in Yorkshire, joined us, and entered into conversation with us. Johnson said to me afterwards, "Sir, this is a mighty intelligent lady."
I said there was not half a guinea"s worth of pleasure in seeing this place. JOHNSON. "But, Sir, there is half a guinea"s worth of inferiority to other people in not having seen it." BOSWELL. "I doubt, Sir, whether there are many happy people here." JOHNSON. "Yes, Sir, there are many happy people here. There are many people here who are watching hundreds, and who think hundreds are watching them[500]."
Happening to meet Sir Adam Fergusson[501], I presented him to Dr. Johnson.
Sir Adam expressed some apprehension that the Pantheon would encourage luxury. "Sir, (said Johnson,) I am a great friend to publick amus.e.m.e.nts; for they keep people from vice. You now (addressing himself to me,) would have been with a wench, had you not been here.--O! I forgot you were married."
Sir Adam suggested, that luxury corrupts a people, and destroys the spirit of liberty. JOHNSON. "Sir, that is all visionary. I would not give half a guinea to live under one form of government rather than another. It is of no moment to the happiness of an individual[502]. Sir, the danger of the abuse of power is nothing to a private man. What Frenchman is prevented from pa.s.sing his life as he pleases?" SIR ADAM.
"But, Sir, in the British const.i.tution it is surely of importance to keep up a spirit in the people, so as to preserve a balance against the crown." JOHNSON. "Sir, I perceive you are a vile Whig. Why all this childish jealousy of the power of the crown? The crown has not power enough. When I say that all governments are alike, I consider that in no government power can be abused long. Mankind will not bear it. If a sovereign oppresses his people to a great degree, they will rise and cut off his head. There is a remedy in human nature against tyranny, that will keep us safe under every form of government[503]. Had not the people of France thought themselves honoured as sharing in the brilliant actions of Lewis XIV, they would not have endured him; and we may say the same of the King of Prussia"s people." Sir Adam introduced the ancient Greeks and Romans. JOHNSON. "Sir, the ma.s.s of both of them were barbarians. The ma.s.s of every people must be barbarous where there is no printing, and consequently knowledge is not generally diffused.
Knowledge is diffused among our people by the news-papers[504]." Sir Adam mentioned the orators, poets, and artists of Greece. JOHNSON. "Sir, I am talking of the ma.s.s of the people. We see even what the boasted Athenians were. The little effect which Demosthenes"s orations had upon them, shews that they were barbarians[505]."
Sir Adam was unlucky in his topicks; for he suggested a doubt of the propriety of Bishops having seats in the House of Lords. JOHNSON. "How so, Sir? Who is more proper for having the dignity of a peer, than a Bishop, provided a Bishop be what he ought to be; and if improper Bishops be made, that is not the fault of the Bishops, but of those who make them."
On Sunday, April 5, after attending divine service at St. Paul"s church, I found him alone. Of a schoolmaster[506] of his acquaintance, a native of Scotland, he said, "He has a great deal of good about him; but he is also very defective in some respects. His inner part is good, but his outer part is mighty aukward. You in Scotland do not attain that nice critical skill in languages, which we get in our schools in England. I would not put a boy to him, whom I intended for a man of learning. But for the sons of citizens, who are to learn a little, get good morals, and then go to trade, he may do very well."
I mentioned a cause in which I had appeared as counsel at the bar of the General a.s.sembly of the Church of Scotland, where a _Probationer_[507], (as one licensed to preach, but not yet ordained, is called,) was opposed in his application to be inducted, because it was alledged that he had been guilty of fornication five years before. JOHNSON. "Why, Sir, if he has repented, it is not a sufficient objection. A man who is good enough to go to heaven, is good enough to be a clergyman." This was a humane and liberal sentiment. But the character of a clergyman is more sacred than that of an ordinary Christian. As he is to instruct with authority, he should be regarded with reverence, as one upon whom divine truth has had the effect to set him above such transgressions, as men less exalted by spiritual habits, and yet upon the whole not to be excluded from heaven, have been betrayed into by the predominance of pa.s.sion. That clergymen may be considered as sinners in general, as all men are, cannot be denied; but this reflection will not counteract their good precepts so much, as the absolute knowledge of their having been guilty of certain specifick immoral acts. I told him, that by the rules of the Church of Scotland, in their _Book of Discipline_, if a _scandal_, as it is called, is not prosecuted for five years, it cannot afterwards be proceeded upon, "unless it be of a _heinous nature_, or again become flagrant;" and that hence a question arose, whether fornication was a sin of a heinous nature; and that I had maintained, that it did not deserve that epithet, in as much as it was not one of those sins which argue very great depravity of heart: in short, was not, in the general acceptation of mankind, a heinous sin. JOHNSON. "No, Sir, it is not a heinous sin. A heinous sin is that for which a man is punished with death or banishment[508]." BOSWELL. "But, Sir, after I had argued that it was not an heinous sin, an old clergyman rose up, and repeating the text of scripture denouncing judgement against wh.o.r.emongers[509], asked, whether, considering this, there could be any doubt of fornication being a heinous sin." JOHNSON. "Why, Sir, observe the word _wh.o.r.emonger_. Every sin, if persisted in, will become heinous.
Wh.o.r.emonger is a dealer in wh.o.r.es[510], as ironmonger is a dealer in iron.
But as you don"t call a man an ironmonger for buying and selling a pen-knife; so you don"t call a man a wh.o.r.emonger for getting one wench with child[511]."
I spoke of the inequality of the livings of the clergy in England, and the scanty provisions of some of the Curates. JOHNSON. "Why yes, Sir; but it cannot be helped. You must consider, that the revenues of the clergy are not at the disposal of the state, like the pay of the army.
Different men have founded different churches; and some are better endowed, some worse. The State cannot interfere and make an equal division of what has been particularly appropriated. Now when a clergyman has but a small living, or even two small livings, he can afford very little to a curate."
He said, he went more frequently to church when there were prayers only, than when there was also a sermon, as the people required more an example for the one than the other; it being much easier for them to hear a sermon, than to fix their minds on prayer.
On Monday, April 6, I dined with him at Sir Alexander Macdonald"s, where was a young officer in the regimentals of the Scots Royal, who talked with a vivacity, fluency, and precision so uncommon, that he attracted particular attention. He proved to be the Honourable Thomas Erskine, youngest brother to the Earl of Buchan, who has since risen into such brilliant reputation at the bar in Westminster-hall[512].
Fielding being mentioned, Johnson exclaimed, "he was a blockhead[513];"
and upon my expressing my astonishment at so strange an a.s.sertion, he said, "What I mean by his being a blockhead is that he was a barren rascal." BOSWELL. "Will you not allow, Sir, that he draws very natural pictures of human life?" JOHNSON. "Why, Sir, it is of very low life.
Richardson used to say, that had he not known who Fielding was, he should have believed he was an ostler[514]. Sir, there is more knowledge of the heart in one letter of Richardson"s, than in all _Tom Jones_[515].
I, indeed, never read _Joseph Andrews_[516]." ERSKINE, "Surely, Sir, Richardson is very tedious." JOHNSON. "Why, Sir, if you were to read Richardson for the story, your impatience would be so much fretted that you would hang yourself[517]. But you must read him for the sentiment, and consider the story as only giving occasion to the sentiment."--I have already given my opinion of Fielding; but I cannot refrain from repeating here my wonder at Johnson"s excessive and unaccountable depreciation of one of the best writers that England has produced. _Tom Jones_ has stood the test of publick opinion with such success, as to have established its great merit, both for the story, the sentiments, and the manners, and also the varieties of diction, so as to leave no doubt of its having an animated truth of execution throughout[518].
A book of travels, lately published under the t.i.tle of _Coriat Junior_, and written by Mr. Paterson[519], was mentioned. Johnson said, this book was an imitation of Sterne[520], and not of Coriat, whose name Paterson had chosen as a whimsical one. "Tom Coriat, (said he,) was a humourist about the court of James the First. He had a mixture of learning, of wit, and of buffoonery. He first travelled through Europe, and published his travels[521]. He afterwards travelled on foot through Asia, and had made many remarks; but he died at Mandoa, and his remarks were lost."
We talked of gaming, and animadverted on it with severity. JOHNSON.
"Nay, gentlemen, let us not aggravate the matter. It is not roguery to play with a man who is ignorant of the game, while you are master of it, and so win his money; for he thinks he can play better than you, as you think you can play better than he; and the superiour skill carries it."
ERSKINE. "He is a fool, but you are not a rogue." JOHNSON. "That"s much about the truth, Sir. It must be considered, that a man who only does what every one of the society to which he belongs would do, is not a dishonest man. In the republick of Sparta, it was agreed, that stealing was not dishonourable, if not discovered. I do not commend a society where there is an agreement that what would not otherwise be fair, shall be fair; but I maintain, that an individual of any society, who practises what is allowed, is not a dishonest man." BOSWELL. "So then, Sir, you do not think ill of a man who wins perhaps forty thousand pounds in a winter?" JOHNSON. "Sir, I do not call a gamester a dishonest man; but I call him an unsocial man, an unprofitable man. Gaming is a mode of transferring property without producing any intermediate good.
Trade gives employment to numbers, and so produces intermediate good."
Mr. Erskine told us, that when he was in the island of Minorca, he not only read prayers, but preached two sermons to the regiment[522]. He seemed to object to the pa.s.sage in scripture where we are told that the angel of the Lord smote in one night forty thousand a.s.syrians[523]. "Sir, (said Johnson,) you should recollect that there was a supernatural interposition; they were destroyed by pestilence. You are not to suppose that the angel of the LORD went about and stabbed each of them with a dagger, or knocked them on the head, man by man."
After Mr. Erskine was gone, a discussion took place, whether the present Earl of Buchan, when Lord Cardross, did right to refuse to go Secretary of the Emba.s.sy to Spain, when Sir James Gray, a man of inferiour rank, went Amba.s.sadour[524]. Dr. Johnson said, that perhaps in point of interest he did wrong; but in point of dignity he did well. Sir Alexander insisted that he was wrong; and said that Mr. Pitt intended it as an advantageous thing for him. "Why, Sir, (said Johnson,) Mr. Pitt might think it an advantageous thing for him to make him a vintner, and get him all the Portugal trade; but he would have demeaned himself strangely had he accepted of such a situation. Sir, had he gone Secretary while his inferiour was Amba.s.sadour, he would have been a traitor to his rank and family."
I talked of the little attachment which subsisted between near relations in London. "Sir, (said Johnson,) in a country so commercial as ours, where every man can do for himself, there is not so much occasion for that attachment. No man is thought the worse of here, whose brother was hanged. In uncommercial countries, many of the branches of a family must depend on the stock; so, in order to make the head of the family take care of them, they are represented as connected with his reputation, that, self-love being interested, he may exert himself to promote their interest. You have first large circles, or clans; as commerce increases, the connection is confined to families. By degrees, that too goes off, as having become unnecessary, and there being few opportunities of intercourse. One brother is a merchant in the city, and another is an officer in the guards. How little intercourse can these two have!"
I argued warmly for the old feudal system[525]. Sir Alexander opposed it, and talked of the pleasure of seeing all men free and independent.
JOHNSON. "I agree with Mr. Boswell that there must be a high satisfaction in being a feudal Lord; but we are to consider, that we ought not to wish to have a number of men unhappy for the satisfaction of one[526]."--I maintained that numbers, namely, the va.s.sals or followers, were not unhappy; for that there was a reciprocal satisfaction between the Lord and them: he being kind in his authority over them; they being respectful and faithful to him.
On Thursday, April 9, I called on him to beg he would go and dine with me at the Mitre tavern. He had resolved not to dine at all this day, I know not for what reason; and I was so unwilling to be deprived of his company, that I was content to submit to suffer a want, which was at first somewhat painful, but he soon made me forget it; and a man is always pleased with himself when he finds his intellectual inclinations predominate.
He observed, that to reason philosophically on the nature of prayer, was very unprofitable.
Talking of ghosts[527], he said, he knew one friend, who was an honest man and a sensible man, who told him he had seen a ghost, old Mr. Edward Cave, the printer at St. John"s Gate. He said, Mr. Cave did not like to talk of it, and seemed to be in great horrour whenever it was mentioned.
BOSWELL. "Pray, Sir, what did he say was the appearance?" JOHNSON. "Why, Sir, something of a shadowy being."
I mentioned witches, and asked him what they properly meant. JOHNSON.
"Why, Sir, they properly mean those who make use of the aid of evil spirits." BOSWELL. "There is no doubt, Sir, a general report and belief of their having existed[528]." JOHNSON. "You have not only the general report and belief, but you have many voluntary solemn confessions." He did not affirm anything positively upon a subject which it is the fashion of the times to laugh at as a matter of absurd credulity. He only seemed willing, as a candid enquirer after truth, however strange and inexplicable, to shew that he understood what might be urged for it[529].
On Friday, April 10, I dined with him at General Oglethorpe"s, where we found Dr. Goldsmith.
Armorial bearings having been mentioned, Johnson said they were as ancient as the siege of Thebes, which he proved by a pa.s.sage in one of the tragedies of Euripides[530].
I started the question whether duelling was consistent with moral duty.
The brave old General fired at this, and said, with a lofty air, "Undoubtedly a man has a right to defend his honour." GOLDSMITH, (turning to me.) "I ask you first, Sir, what would you do if you were affronted?" I answered I should think it necessary to fight[531]. "Why then, (replied Goldsmith,) that solves the question." JOHNSON. "No, Sir, it does not solve the question. It does not follow that what a man would do is therefore right." I said, I wished to have it settled, whether duelling was contrary to the laws of Christianity. Johnson immediately entered on the subject, and treated it in a masterly manner; and so far as I have been able to recollect, his thoughts were these: "Sir, as men become in a high degree refined, various causes of offence arise; which are considered to be of such importance, that life must be staked to atone for them, though in reality they are not so. A body that has received a very fine polish may be easily hurt. Before men arrive at this artificial refinement, if one tells his neighbour he lies, his neighbour tells him he lies; if one gives his neighbour a blow, his neighbour gives him a blow: but in a state of highly polished society, an affront is held to be a serious injury. It must therefore be resented, or rather a duel must be fought upon it; as men have agreed to banish from their society one who puts up with an affront without fighting a duel. Now, Sir, it is never unlawful to fight in self-defence. He, then, who fights a duel, does not fight from pa.s.sion against his antagonist, but out of self-defence; to avert the stigma of the world, and to prevent himself from being driven out of society. I could wish there was not that superfluity of refinement; but while such notions prevail, no doubt a man may lawfully fight a duel[532]."
Let it be remembered, that this justification is applicable only to the person who _receives_ an affront. All mankind must condemn the aggressor.
The General told us, that when he was a very young man, I think only fifteen[533], serving under Prince Eugene of Savoy, he was sitting in a company at table with a Prince of Wirtemberg, The Prince took up a gla.s.s of wine, and, by a fillip, made some of it fly in Oglethorpe"s face.
Here was a nice dilemma. To have challenged him instantly, might have fixed a quarrelsome character upon the young soldier: to have taken no notice of it might have been considered as cowardice. Oglethorpe, therefore, keeping his eye upon the Prince, and smiling all the time, as if he took what his Highness had done in jest, said "Man Prince,--"(I forget the French words he used, the purport however was.) "That"s a good joke; but we do it much better in England;" and threw a whole gla.s.s of wine in the Prince"s face. An old General who sat by, said, "_Il a bien fait, mon Prince, vous l"avez commence_:" and thus all ended in good humour."
Dr. Johnson said, "Pray, General, give us an account of the siege of Belgrade[534]." Upon which the General, pouring a little wine upon the table, described every thing with a wet finger: "Here we were, here were the Turks," &c. &c. Johnson listened with the closest attention.
A question was started, how far people who disagree in a capital point can live in friendship together. Johnson said they might. Goldsmith said they could not, as they had not the _idem velle atque idem nolle_[535]-- the same likings and the same aversions. JOHNSON. "Why, Sir, you must shun the subject as to which you disagree. For instance, I can live very well with Burke: I love his knowledge, his genius, his diffusion, and affluence of conversation; but I would not talk to him of the Rockingham party." GOLDSMITH. "But, Sir, when people live together who have something as to which they disagree, and which they want to shun, they will be in the situation mentioned in the story of Bluebeard: "You may look into all the chambers but one." But we should have the greatest inclination to look into that chamber, to talk of that subject."
JOHNSON, (with a loud voice.) "Sir, I am not saying that _you_ could live in friendship with a man from whom you differ as to some point: I am only saying that _I_ could do it. You put me in mind of Sappho in Ovid[536]."