Skip main navigation

Text Chapters 9 – 12

Take a moment to read Chapters 9 - 12 in "The History of Rasselas, Prince of Abyssinia" (1759)

CHAPTER IX THE HISTORY OF IMLAC (continued).

“When I first entered upon the world of waters, and lost sight of land, I looked round about me in pleasing terror, and thinking my soul enlarged by the boundless prospect, imagined that I could gaze around me for ever without satiety; but in a short time I grew weary of looking on barren uniformity, where I could only see again what I had already seen. I then descended into the ship, and doubted for awhile whether all my future pleasures would not end, like this, in disgust and disappointment. ‘Yet surely,’ said I, ‘the ocean and the land are very different. The only variety of water is rest and motion. But the earth has mountains and valleys, deserts and cities; it is inhabited by men of different customs and contrary opinions; and I may hope to find variety in life, though I should miss it in nature.’

“With this thought I quieted my mind, and amused myself during the voyage, sometimes by learning from the sailors the art of navigation, which I have never practised, and sometimes by forming schemes for my conduct in different situations, in not one of which I have been ever placed.

“I was almost weary of my naval amusements when we safely landed at Surat. I secured my money and, purchasing some commodities for show, joined myself to a caravan that was passing into the inland country. My companions, for some reason or other, conjecturing that I was rich, and, by my inquiries and admiration, finding that I was ignorant, considered me as a novice whom they had a right to cheat, and who was to learn, at the usual expense, the art of fraud. They exposed me to the theft of servants and the exaction of officers, and saw me plundered upon false pretences, without any advantage to themselves but that of rejoicing in the superiority of their own knowledge.”

“Stop a moment,” said the Prince; “is there such depravity in man as that he should injure another without benefit to himself? I can easily conceive that all are pleased with superiority; but your ignorance was merely accidental, which, being neither your crime nor your folly, could afford them no reason to applaud themselves; and the knowledge which they had, and which you wanted, they might as effectually have shown by warning as betraying you.”

“Pride,” said Imlac, “is seldom delicate; it will please itself with very mean advantages, and envy feels not its own happiness but when it may be compared with the misery of others. They were my enemies because they grieved to think me rich, and my oppressors because they delighted to find me weak.”

“Proceed,” said the Prince; “I doubt not of the facts which you relate, but imagine that you impute them to mistaken motives.”

“In this company,” said Imlac, “I arrived at Agra, the capital of Hindostan, the city in which the Great Mogul commonly resides. I applied myself to the language of the country, and in a few months was able to converse with the learned men; some of whom I found morose and reserved, and others easy and communicative; some were unwilling to teach another what they had with difficulty learned themselves; and some showed that the end of their studies was to gain the dignity of instructing.

“To the tutor of the young princes I recommended myself so much that I was presented to the Emperor as a man of uncommon knowledge. The Emperor asked me many questions concerning my country and my travels, and though I cannot now recollect anything that he uttered above the power of a common man, he dismissed me astonished at his wisdom and enamoured of his goodness.

“My credit was now so high that the merchants with whom I had travelled applied to me for recommendations to the ladies of the Court. I was surprised at their confidence of solicitation and greatly reproached them with their practices on the road. They heard me with cold indifference, and showed no tokens of shame or sorrow.

“They then urged their request with the offer of a bribe, but what I would not do for kindness I would not do for money, and refused them, not because they had injured me, but because I would not enable them to injure others; for I knew they would have made use of my credit to cheat those who should buy their wares.

“Having resided at Agra till there was no more to be learned, I travelled into Persia, where I saw many remains of ancient magnificence and observed many new accommodations of life. The Persians are a nation eminently social, and their assemblies afforded me daily opportunities of remarking characters and manners, and of tracing human nature through all its variations.

“From Persia I passed into Arabia, where I saw a nation pastoral and warlike, who lived without any settled habitation, whose wealth is their flocks and herds, and who have carried on through ages an hereditary war with mankind, though they neither covet nor envy their possessions.”

CHAPTER X IMLAC’S HISTORY (continued)—A DISSERTATION UPON POETRY.

“Wherever I went I found that poetry was considered as the highest learning, and regarded with a veneration somewhat approaching to that which man would pay to angelic nature. And yet it fills me with wonder that in almost all countries the most ancient poets are considered as the best; whether it be that every other kind of knowledge is an acquisition greatly attained, and poetry is a gift conferred at once; or that the first poetry of every nation surprised them as a novelty, and retained the credit by consent which it received by accident at first; or whether, as the province of poetry is to describe nature and passion, which are always the same, the first writers took possession of the most striking objects for description and the most probable occurrences for fiction, and left nothing to those that followed them but transcription of the same events and new combinations of the same images. Whatever be the reason, it is commonly observed that the early writers are in possession of nature, and their followers of art; that the first excel in strength and invention, and the latter in elegance and refinement.

“I was desirous to add my name to this illustrious fraternity. I read all the poets of Persia and Arabia, and was able to repeat by memory the volumes that are suspended in the mosque of Mecca. But I soon found that no man was ever great by imitations. My desire of excellence impelled me to transfer my attention to nature and to life. Nature was to be my subject, and men to be my auditors. I could never describe what I had not seen. I could not hope to move those with delight or terror whose interests and opinions I did not understand.

“Being now resolved to be a poet, I saw everything with a new purpose; my sphere of attention was suddenly magnified; no kind of knowledge was to be overlooked. I ranged mountains and deserts for images and resemblances, and pictured upon my mind every tree of the forest and flower of the valley. I observed with equal care the crags of the rock and the pinnacles of the palace. Sometimes I wandered along the mazes of the rivulet, and sometimes watched the changes of the summer clouds. To a poet nothing can be useless. Whatever is beautiful and whatever is dreadful must be familiar to his imagination; he must be conversant with all that is awfully vast or elegantly little. The plants of the garden, the animals of the wood, the minerals of the earth, and meteors of the sky, must all concur to store his mind with inexhaustible variety; for every idea is useful for the enforcement or decoration of moral or religious truth, and he who knows most will have most power of diversifying his scenes and of gratifying his reader with remote allusions and unexpected instruction.

“All the appearances of nature I was therefore careful to study, and every country which I have surveyed has contributed something to my poetical powers.”

“In so wide a survey,” said the Prince, “you must surely have left much unobserved. I have lived till now within the circuit of the mountains, and yet cannot walk abroad without the sight of something which I had never beheld before, or never heeded.”

“This business of a poet,” said Imlac, “is to examine, not the individual, but the species; to remark general properties and large appearances. He does not number the streaks of the tulip, or describe the different shades of the verdure of the forest. He is to exhibit in his portraits of nature such prominent and striking features as recall the original to every mind, and must neglect the minuter discriminations, which one may have remarked and another have neglected, for those characteristics which are alike obvious to vigilance and carelessness.

“But the knowledge of nature is only half the task of a poet; he must be acquainted likewise with all the modes of life. His character requires that he estimate the happiness and misery of every condition, observe the power of all the passions in all their combinations, and trace the changes of the human mind, as they are modified by various institutions and accidental influences of climate or custom, from the sprightliness of infancy to the despondence of decrepitude. He must divest himself of the prejudices of his age and country; he must consider right and wrong in their abstracted and invariable state; he must disregard present laws and opinions, and rise to general and transcendental truths, which will always be the same. He must, therefore, content himself with the slow progress of his name, contemn the praise of his own time, and commit his claims to the justice of posterity. He must write as the interpreter of nature and the legislator of mankind, and consider himself as presiding over the thoughts and manners of future generations, as a being superior to time and place.

“His labour is not yet at an end. He must know many languages and many sciences, and, that his style may be worthy of his thoughts, must by incessant practice familiarise to himself every delicacy of speech and grace of harmony.”

CHAPTER XI IMLAC’S NARRATIVE (continued)—A HINT OF PILGRIMAGE.

Imlac now felt the enthusiastic fit, and was proceeding to aggrandise his own profession, when then Prince cried out: “Enough! thou hast convinced me that no human being can ever be a poet. Proceed with thy narration.”

“To be a poet,” said Imlac, “is indeed very difficult.”

“So difficult,” returned the Prince, “that I will at present hear no more of his labours. Tell me whither you went when you had seen Persia.”

“From Persia,” said the poet, “I travelled through Syria, and for three years resided in Palestine, where I conversed with great numbers of the northern and western nations of Europe, the nations which are now in possession of all power and all knowledge, whose armies are irresistible, and whose fleets command the remotest parts of the globe. When I compared these men with the natives of our own kingdom and those that surround us, they appeared almost another order of beings. In their countries it is difficult to wish for anything that may not be obtained; a thousand arts, of which we never heard, are continually labouring for their convenience and pleasure, and whatever their own climate has denied them is supplied by their commerce.”

“By what means,” said the Prince, “are the Europeans thus powerful? or why, since they can so easily visit Asia and Africa for trade or conquest, cannot the Asiatics and Africans invade their coast, plant colonies in their ports, and give laws to their natural princes? The same wind that carries them back would bring us thither.”

“They are more powerful, sir, than we,” answered Imlac, “because they are wiser; knowledge will always predominate over ignorance, as man governs the other animals. But why their knowledge is more than ours I know not what reason can be given but the unsearchable will of the Supreme Being.”

“When,” said the Prince with a sigh, “shall I be able to visit Palestine, and mingle with this mighty confluence of nations? Till that happy moment shall arrive, let me fill up the time with such representations as thou canst give me. I am not ignorant of the motive that assembles such numbers in that place, and cannot but consider it as the centre of wisdom and piety, to which the best and wisest men of every land must be continually resorting.”

“There are some nations,” said Imlac, “that send few visitants to Palestine; for many numerous and learned sects in Europe concur to censure pilgrimage as superstitious, or deride it as ridiculous.”

“You know,” said the Prince, “how little my life has made me acquainted with diversity of opinions; it will be too long to hear the arguments on both sides; you, that have considered them, tell me the result.”

“Pilgrimage,” said Imlac, “like many other acts of piety, may be reasonable or superstitious, according to the principles upon which it is performed. Long journeys in search of truth are not commanded. Truth, such as is necessary to the regulation of life, is always found where it is honestly sought. Change of place is no natural cause of the increase of piety, for it inevitably produces dissipation of mind. Yet, since men go every day to view the fields where great actions have been performed, and return with stronger impressions of the event, curiosity of the same kind may naturally dispose us to view that country whence our religion had its beginning, and I believe no man surveys those awful scenes without some confirmation of holy resolutions. That the Supreme Being may be more easily propitiated in one place than in another is the dream of idle superstition, but that some places may operate upon our own minds in an uncommon manner is an opinion which hourly experience will justify. He who supposes that his vices may be more successfully combated in Palestine, will perhaps find himself mistaken; yet he may go thither without folly; he who thinks they will be more freely pardoned, dishonours at once his reason and religion.”

“These,” said the Prince, “are European distinctions. I will consider them another time. What have you found to be the effect of knowledge? Are those nations happier than we?”

“There is so much infelicity,” said the poet, “in the world, that scarce any man has leisure from his own distresses to estimate the comparative happiness of others. Knowledge is certainly one of the means of pleasure, as is confessed by the natural desire which every mind feels of increasing its ideas. Ignorance is mere privation, by which nothing can be produced; it is a vacuity in which the soul sits motionless and torpid for want of attraction, and, without knowing why, we always rejoice when we learn, and grieve when we forget. I am therefore inclined to conclude that if nothing counteracts the natural consequence of learning, we grow more happy as out minds take a wider range.

“In enumerating the particular comforts of life, we shall find many advantages on the side of the Europeans. They cure wounds and diseases with which we languish and perish. We suffer inclemencies of weather which they can obviate. They have engines for the despatch of many laborious works, which we must perform by manual industry. There is such communication between distant places that one friend can hardly be said to be absent from another. Their policy removes all public inconveniences; they have roads cut through the mountains, and bridges laid over their rivers. And, if we descend to the privacies of life, their habitations are more commodious and their possessions are more secure.”

“They are surely happy,” said the Prince, “who have all these conveniences, of which I envy none so much as the facility with which separated friends interchange their thoughts.”

“The Europeans,” answered Imlac, “are less unhappy than we, but they are not happy. Human life is everywhere a state in which much is to be endured and little to be enjoyed.”

CHAPTER XII THE STORY OF IMLAC (continued).

“I am not willing,” said the Prince, “to suppose that happiness is so parsimoniously distributed to mortals, nor can I believe but that, if I had the choice of life, I should be able to fill every day with pleasure. I would injure no man, and should provoke no resentments; I would relieve every distress, and should enjoy the benedictions of gratitude. I would choose my friends among the wise and my wife among the virtuous, and therefore should be in no danger from treachery or unkindness. My children should by my care be learned and pious, and would repay to my age what their childhood had received. What would dare to molest him who might call on every side to thousands enriched by his bounty or assisted by his power? And why should not life glide away in the soft reciprocation of protection and reverence? All this may be done without the help of European refinements, which appear by their effects to be rather specious than useful. Let us leave them and pursue our journey.”

“From Palestine,” said Imlac, “I passed through many regions of Asia; in the more civilised kingdoms as a trader, and among the barbarians of the mountains as a pilgrim. At last I began to long for my native country, that I might repose after my travels and fatigues in the places where I had spent my earliest years, and gladden my old companions with the recital of my adventures. Often did I figure to myself those with whom I had sported away the gay hours of dawning life, sitting round me in its evening, wondering at my tales and listening to my counsels.

“When this thought had taken possession of my mind, I considered every moment as wasted which did not bring me nearer to Abyssinia. I hastened into Egypt, and, notwithstanding my impatience, was detained ten months in the contemplation of its ancient magnificence and in inquiries after the remains of its ancient learning. I found in Cairo a mixture of all nations: some brought thither by the love of knowledge, some by the hope of gain; many by the desire of living after their own manner without observation, and of lying hid in the obscurity of multitudes; for in a city populous as Cairo it is possible to obtain at the same time the gratifications of society and the secrecy of solitude.

“From Cairo I travelled to Suez, and embarked on the Red Sea, passing along the coast till I arrived at the port from which I had departed twenty years before. Here I joined myself to a caravan, and re-entered my native country.

“I now expected the caresses of my kinsmen and the congratulations of my friends, and was not without hope that my father, whatever value he had set upon riches, would own with gladness and pride a son who was able to add to the felicity and honour of the nation. But I was soon convinced that my thoughts were vain. My father had been dead fourteen years, having divided his wealth among my brothers, who were removed to some other provinces. Of my companions, the greater part was in the grave; of the rest, some could with difficulty remember me, and some considered me as one corrupted by foreign manners.

“A man used to vicissitudes is not easily dejected. I forgot, after a time, my disappointment, and endeavoured to recommend myself to the nobles of the kingdom; they admitted me to their tables, heard my story, and dismissed me. I opened a school, and was prohibited to teach. I then resolved to sit down in the quiet of domestic life, and addressed a lady that was fond of my conversation, but rejected my suit because my father was a merchant.

“Wearied at last with solicitation and repulses, I resolved to hide myself for ever from the world, and depend no longer on the opinion or caprice of others. I waited for the time when the gate of the Happy Valley should open, that I might bid farewell to hope and fear; the day came, my performance was distinguished with favour, and I resigned myself with joy to perpetual confinement.”

“Hast thou here found happiness at last?” said Rasselas. “Tell me, without reserve, art thou content with thy condition, or dost thou wish to be again wandering and inquiring? All the inhabitants of this valley celebrate their lot, and at the annual visit of the Emperor invite others to partake of their felicity.”

“Great Prince,” said Imlac, “I shall speak the truth. I know not one of all your attendants who does not lament the hour when he entered this retreat. I am less unhappy than the rest, because I have a mind replete with images, which I can vary and combine at pleasure. I can amuse my solitude by the renovation of the knowledge which begins to fade from my memory, and by recollection of the accidents of my past life. Yet all this ends in the sorrowful consideration that my acquirements are now useless, and that none of my pleasures can be again enjoyed. The rest, whose minds have no impression but of the present moment, are either corroded by malignant passions or sit stupid in the gloom of perpetual vacancy.”

“What passions can infest those,” said the Prince, “who have no rivals? We are in a place where impotence precludes malice, and where all envy is repressed by community of enjoyments.”

“There may be community,” said Imlac, “of material possessions, but there can never be community of love or of esteem. It must happen that one will please more than another; he that knows himself despised will always be envious, and still more envious and malevolent if he is condemned to live in the presence of those who despise him. The invitations by which they allure others to a state which they feel to be wretched, proceed from the natural malignity of hopeless misery. They are weary of themselves and of each other, and expect to find relief in new companions. They envy the liberty which their folly has forfeited, and would gladly see all mankind imprisoned like themselves.

“From this crime, however, I am wholly free. No man can say that he is wretched by my persuasion. I look with pity on the crowds who are annually soliciting admission to captivity, and wish that it were lawful for me to warn them of their danger.”

“My dear Imlac,” said the Prince, “I will open to thee my whole heart. I have long meditated an escape from the Happy Valley. I have examined the mountain on every side, but find myself insuperably barred—teach me the way to break my prison; thou shalt be the companion of my flight, the guide of my rambles, the partner of my fortune, and my sole director in the choice of life.

“Sir,” answered the poet, “your escape will be difficult, and perhaps you may soon repent your curiosity. The world, which you figure to yourself smooth and quiet as the lake in the valley, you will find a sea foaming with tempests and boiling with whirlpools; you will be sometimes overwhelmed by the waves of violence, and sometimes dashed against the rocks of treachery. Amidst wrongs and frauds, competitions and anxieties, you will wish a thousand times for these seats of quiet, and willingly quit hope to be free from fear.”

“Do not seek to deter me from my purpose,” said the Prince. “I am impatient to see what thou hast seen; and since thou art thyself weary of the valley, it is evident that thy former state was better than this. Whatever be the consequence of my experiment, I am resolved to judge with mine own eyes of the various conditions of men, and then to make deliberately my choice of life.”

“I am afraid,” said Imlac, “you are hindered by stronger restraints than my persuasions; yet, if your determination is fixed, I do not counsel you to despair. Few things are impossible to diligence and skill.”

This article is from the free online

Samuel Johnson’s Rasselas: An Introduction

Created by
FutureLearn - Learning For Life

Our purpose is to transform access to education.

We offer a diverse selection of courses from leading universities and cultural institutions from around the world. These are delivered one step at a time, and are accessible on mobile, tablet and desktop, so you can fit learning around your life.

We believe learning should be an enjoyable, social experience, so our courses offer the opportunity to discuss what you’re learning with others as you go, helping you make fresh discoveries and form new ideas.
You can unlock new opportunities with unlimited access to hundreds of online short courses for a year by subscribing to our Unlimited package. Build your knowledge with top universities and organisations.

Learn more about how FutureLearn is transforming access to education