The History of Rasselas, Prince of Abyssinia, Samuel Johnson [13 inch ebook reader .txt] 📗

now read a physical book which inclines me to think that a strong infusion of the bark would do you good. Do, dear mother, try it.

“Pray, send me your blessing, and forgive all that I have done amiss to you. And whatever you would have done, and what debts you would have paid first, or anything else that you would direct, let Miss put it down; I shall endeavour to obey you.

“I have got twelve guineas to send you” [six were borrowed. There was a note in Johnson’s diary of six guineas repaid to Allen, the printer, who had lent them when he wanted to send money to his dying mother], “but unhappily am at a loss how to send it tonight. If I cannot send it tonight, it will come by the next post.

“Pray, do not omit anything mentioned in this letter. God bless you for ever and ever.

“I am,

“Your dutiful Son,

“Sam. Johnson.

“Jan. 13, 1759.”

That is the personal side of the tale of Rasselas. In that way Johnson suddenly, on urgent pressure, carried out a design that had been in his mind. The success of Eastern tales, written as a form of moral essay, in the Rambler and Adventurer, upon suggestion, no doubt, of Addison’s Vision of Mirza, had prompted him to express his view of life more fully than in essay form by way of Oriental apologue; and his early work on Father Lobo’s Voyage to Abyssinia, caused him to choose Abyssinia for the land in which to lay his fable.

But Johnson’s Rasselas has also a close relation to the time when it was written, as Johnson himself had to the time in which he lived. From the beginning of the century⁠—and especially, in England, since the beginning of the reign of George the Second⁠—there had been a growing sense of the ills of life, associated in some minds with doubt whether there could be a just God ruling this unhappy world. Hard problems of humanity pressed more and more on earnest minds. The feeling expressed in Johnson’s Vanity of Human Wishes had deepened everywhere by the year 1759. This has intense expression in Rasselas, where all the joys of life, without active use of the energies of life, can give no joy; and where all uses of the energies of men are for the attainment of ideals worthless or delusive. This life was to Johnson, and to almost all the earnest thinkers of his time, unhappy in itself⁠—a schoolhouse where the rod was ever active. But in its unhappiness Johnson found no power that could overthrow his faith. To him this world was but a place of education for the happiness that would be to the faithful in the world to come. There was a great dread for him in the question, Who shall be found faithful? But there was no doubt in his mind that the happiness of man is to be found only beyond the grave. This was a feeling spread through Europe in the darkness gathering before the outburst of the storm of the great French Revolution. Even Gray, in his Ode on a Distant Prospect of Eton College, regarded Eton boys at their sports as “little victims,” unconscious of the doom of miseries awaiting them in life. Thus Johnson’s Rasselas is a book doubly typical. We have in it the spirit of the writer when it best expressed the spirit of his time.

Henry Morley

The History of Rasselas, Prince of Abyssinia I Description of a Palace in a Valley

Ye who listen with credulity to the whispers of fancy, and pursue with eagerness the phantoms of hope; who expect that age will perform the promises of youth, and that the deficiencies of the present day will be supplied by the morrow, attend to the history of Rasselas, Prince of Abyssinia.

Rasselas was the fourth son of the mighty Emperor in whose dominions the father of waters begins his course⁠—whose bounty pours down the streams of plenty, and scatters over the world the harvests of Egypt.

According to the custom which has descended from age to age among the monarchs of the torrid zone, Rasselas was confined in a private palace, with the other sons and daughters of Abyssinian royalty, till the order of succession should call him to the throne.

The place which the wisdom or policy of antiquity had destined for the residence of the Abyssinian princes was a spacious valley in the kingdom of Amhara, surrounded on every side by mountains, of which the summits overhang the middle part. The only passage by which it could be entered was a cavern that passed under a rock, of which it had long been disputed whether it was the work of nature or of human industry. The outlet of the cavern was concealed by a thick wood, and the mouth which opened into the valley was closed with gates of iron, forged by the artificers of ancient days, so massive that no man, without the help of engines, could open or shut them.

From the mountains on every side rivulets descended that filled all the valley with verdure and fertility, and formed a lake in the middle, inhabited by fish of every species, and frequented by every fowl whom nature has taught to dip the wing in water. This lake discharged its superfluities by a stream, which entered a dark cleft of the mountain on the northern side, and fell with dreadful noise from precipice to precipice till it was heard no more.

The sides of the mountains were covered with trees, the banks of the brooks were diversified with flowers; every blast shook spices from the rocks, and every month dropped fruits upon the ground. All animals that bite the grass or browse the shrubs, whether wild or tame, wandered in this extensive circuit, secured from beasts of prey by the mountains which confined them. On one