Pekuah, as in the palace of the valley.
Imlac, who understood traffic, sold part of the jewels the next day, and hired a house, which he adorned with such magnificence that he was immediately considered as a merchant of great wealth. His politeness attracted many acquaintances, and his generosity made him courted by many dependants. His companions, not being able to mix in the conversation, could make no discovery of their ignorance or surprise, and were gradually initiated in the world as they gained knowledge of the language.
The Prince had by frequent lectures been taught the use and nature of money; but the ladies could not for a long time comprehend what the merchants did with small pieces of gold and silver, or why things of so little use should be received as an equivalent to the necessaries of life.
They studied the language two years, while Imlac was preparing to set before them the various ranks and conditions of mankind. He grew acquainted with all who had anything uncommon in their fortune or conduct. He frequented the voluptuous and the frugal, the idle and the busy, the merchants and the men of learning.
The Prince now being able to converse with fluency, and having learned the caution necessary to be observed in his intercourse with strangers, began to accompany Imlac to places of resort, and to enter into all assemblies, that he might make his CHOICE OF LIFE.
For some time he thought choice needless, because all appeared to him really happy. Wherever he went he met gaiety and kindness, and heard the song of joy or the laugh of carelessness. He began to believe that the world overflowed with universal plenty, and that nothing was withheld either from want or merit; that every hand showered liberality and every heart melted with benevolence: «And who then,» says he, «will be suffered to be wretched?»
Imlac permitted the pleasing delusion, and was unwilling to crush the hope of inexperience: till one day, having sat awhile silent, «I know not,» said the Prince, «what can be the reason that I am more unhappy than any of our friends. I see them perpetually and unalterably cheerful, but feel my own mind restless and uneasy. I am unsatisfied with those pleasures which I seem most to court. I live in the crowds of jollity, not so much to enjoy company as to shun myself, and am only loud and merry to conceal my sadness.»
«Every man,» said Imlac, «may by examining his own mind guess what passes in the minds of others. When you feel that your own gaiety is counterfeit, it may justly lead you to suspect that of your companions not to be sincere. Envy is commonly reciprocal. We are long before we are convinced that happiness is never to be found, and each believes it possessed by others, to keep alive the hope of obtaining it for himself. In the assembly where you passed the last night there appeared such sprightliness of air and volatility of fancy as might have suited beings of a higher order, formed to inhabit serener regions, inaccessible to care or sorrow; yet, believe me, Prince, was there not one who did not dread the moment when solitude should deliver him to the tyranny of reflection.»
«This,» said the Prince, «may be true of others since it is true of me; yet, whatever be the general infelicity of man, one condition is more happy than another, and wisdom surely directs us to take the least evil in the CHOICE OF LIFE.»
«The causes of good and evil,» answered Imlac, «are so various and uncertain, so often entangled with each other, so diversified by various relations, and so much subject to accidents which cannot be foreseen, that he who would fix his condition upon incontestable reasons of preference must live and die inquiring and deliberating.»
«But, surely,» said Rasselas, «the wise men, to whom we listen with reverence and wonder, chose that mode of life for themselves which they thought most likely to make them happy.»
«Very few,» said the poet, «live by choice. Every man is placed in the present condition by causes which acted without his foresight, and with which he did not always willingly co-operate, and therefore you will rarely meet one who does not think the lot of his neighbour better than his own.»
«I am pleased to think,» said the Prince, «that my birth has given me at least one advantage over others by enabling me to determine for myself. I have here the world before me. I will review it at leisure: surely happiness is somewhere to be found.»
CHAPTER XVII
THE PRINCE ASSOCIATES WITH YOUNG MEN OF SPIRIT AND GAIETY.
Rasselas rose next day, and resolved to begin his experiments upon life. «Youth,» cried he, «is the time of gladness: I will join myself to the young men whose only business is to gratify their desires, and whose time is all spent in a succession of enjoyments.»
To such societies he was readily admitted, but a few days brought him back weary and disgusted. Their mirth was without images, their laughter without motive; their pleasures were gross and sensual, in which the mind had no part; their conduct was at once wild and mean-they laughed at order and at law, but the frown of power dejected and the eye of wisdom abashed them.
The Prince soon concluded that he should never be happy in a course of life of which he was ashamed. He thought it unsuitable to a reasonable being to act without a plan, and to be sad or cheerful only by chance. «Happiness,» said he, «must be something solid and permanent, without fear and without uncertainty.»
But his young companions had gained so much of his regard by their frankness and courtesy that he could not leave them without warning and remonstrance. «My friends,» said he, «I have seriously considered our manners and our prospects, and find that we have mistaken our own interest. The first years of man must make provision for the last. He that never thinks, never can be wise. Perpetual levity must end in ignorance; and intemperance, though it may fire the spirits for an hour, will make life short or miserable. Let us consider that youth is of no long duration, and that in mature age, when the enchantments of fancy shall cease, and phantoms of delight dance no more about us, we shall have no comforts but the esteem of wise men and the means of doing good. Let us therefore stop while to stop is in our power: let us live as men who are some time to grow old, and to whom it will be the most dreadful of all evils to count their past years by follies, and to be reminded of their former luxuriance of health only by the maladies which riot has produced.»
They stared awhile in silence one upon another, and at last drove him away by a general chorus of continued laughter.
The consciousness that his sentiments were just and his intention kind was scarcely sufficient to support him against the horror of derision. But he recovered his tranquillity and pursued his search.
CHAPTER XVIII
THE PRINCE FINDS A WISE AND HAPPY MAN.
As he was one day walking in the street he saw a spacious building which all were by the open doors invited to enter. He followed the stream of people, and found it a hall or school of declamation, in which professors read lectures to their auditory. He fixed his eye upon a sage raised above the rest, who discoursed with great energy on the government of the passions. His look was venerable, his action graceful, his pronunciation clear, and his diction elegant. He showed with great strength of sentiment and variety of illustration that human nature is degraded and debased when the lower faculties predominate over the higher; that when fancy, the parent of passion, usurps the dominion of the mind, nothing ensues but the natural effect of unlawful government, perturbation, and confusion; that she betrays the fortresses of the intellect to rebels, and excites her children to sedition against their lawful sovereign. He compared reason to the sun, of which the light is constant, uniform, and lasting; and fancy to a meteor, of bright but transitory lustre, irregular in its motion and delusive in its direction.
He then communicated the various precepts given from time to time for the conquest of passion, and displayed the happiness of those who had obtained the important victory, after which man is no longer the slave of fear nor the fool of hope; is no more emaciated by envy, inflamed by anger, emasculated by tenderness, or depressed by grief; but walks on calmly through the tumults or privacies of life, as the sun pursues alike his course through the calm or the stormy sky.
He enumerated many examples of heroes immovable by pain or pleasure, who looked with indifference on those modes or accidents to which the vulgar give the names of good and evil. He exhorted his hearers to lay aside
