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cessful, that I know not whether it can be shewn, that by all the wit and reason which this favourite cause has called forth, a single convert was ever made; that even one man has refused to be rich, when to be rich was in his power, from the conviction of the greater happiness of a narrow fortune; or disburthened himself of wealth when he had tried its inquietudes, merely to enjoy the peace and leisure and security of a mean and unenvied state.1
It is true, indeed, that many have neglected opportunities of raising themselves to honours and to wealth, and rejected the kindest offers of fortune but however their moderation may be boasted by themselves, or admired by such as only view them at a distance, it will be, perhaps, seldom found that they value riches less, but that they dread labour or danger more than others; they are unable to rouse themselves to action, to strain in the race of competition, or to stand the shock of contest; but though they therefore
1 "When I was running about this town a very poor fellow, I was a great arguer for the advantages of poverty; but I was at the same time very sorry to be poor. Sir, all the arguments which are brought to represent poverty as no evil, show it to be evidently a great evil. You never find people labouring to convince you that you may live very happily upon a plentiful fortune. So you hear people talking how miserable a king must be; and yet they all wish to be in his place."-Boswell's Johnson, i. 441. "True wisdom," writes Fielding, 'notwithstanding all which Mr. Hogarth's poor poet may have writ against riches, and in spite of all which any rich well-fed divine may have preached against pleasure, consists not in the contempt of either of these."Tom Jones, bk vi., ch. 3.
decline the toil of climbing, they nevertheless wish themselves aloft, and would willingly enjoy what they dare not seize.
Others have retired from high stations, and voluntarily condemned themselves to privacy and obscurity. But, even these will not afford many occasions of triumph to the philosopher; for they have commonly either quitted that only which they thought themselves unable to hold, and prevented disgrace by resignation; or they have been induced to try new measures by general inconstancy, which always dreams of happiness in novelty, or by a gloomy disposition, which is disgusted in the same degree with every state, and wishes every scene of life to change as soon as it is beheld. Such men found high and low stations equally unable to satisfy the wishes of a distempered mind, and were unable to shelter themselves in the closest retreat from disappointment, solicitude, and misery.
Yet though these admonitions have been thus neglected by those, who either enjoyed riches, or were able to procure them, it is not rashly to be determined that they are altogether without use; for since far the greatest part of mankind must be confined to conditions comparatively mean, and placed in situations from which they naturally look up with envy to the eminences before them, those writers cannot be thought ill employed that nave administered remedies to discontent almost universal, by shewing, that what we cannot reach may very well be forborne, that the inequality of distribution at which we murmur, is for the most
part less than it seems, and that the greatness, which we admire at a distance, has much fewer advantages, and much less splendour, when we are suffered to approach it.
It is the business of moralists to detect the frauds of fortune, and to shew that she imposes upon the careless eye, by a quick succession of shadows, which will shrink to nothing in the gripe; that she disguises life in extrinsic ornaments, which serve only for show, and are laid aside in the hours of solitude, and of pleasure; and that when greatness aspires either to felicity or wisdom, it shakes off those distinctions which dazzle the gazer, and awe the supplicant.
It may be remarked, that they whose condition has not afforded them the light of moral or religious instruction, and who collect all their ideas by their own eyes, and digest them by their own understandings, seem to consider those who are placed in ranks of remote superiority, as almost another and higher species of beings. As themselves have known little other misery than the consequences of want they are with difficulty persuaded that where there is wealth there can be sorrow, or that those who glitter in dignity, and glide along in affluence, can be acquainted with pains and cares like those which lie heavy upon the rest of mankind.1
1 Johnson had himself some share in this incredulity. "We talked," says Mrs. Piozzi, "of Lady Tavistock, who grieved herself to death for the loss of her husband. 'She was rich and wanted employment,' says Johnson, so she cried till she lost all power of restraining her tears. Other women are forced to outlive their husbands, who were just as much
This prejudice is, indeed, confined to the lowest meanness, and the darkest ignorance; but it is so confined only because others have been shewn its folly and its falsehood, because it has been opposed in its progress by history and philosophy, and hindered from spreading its infection by powerful preservatives.
The doctrine of the contempt of wealth, though it has not been able to extinguish avarice or ambition, or suppress that reluctance with which a man passes his days in a state of inferiority, must, at least, have made the lower conditions less grating and wearisome, and has consequently contributed to the general security of life, by hindering that fraud and violence, rapine and circumvention which must have been produced by an unbounded eagerness of wealth, arising from an unshaken conviction that to be rich is to be happy.
Whoever finds himself incited, by some violent impulse of passion, to pursue riches as the chief end of being, must surely be so much alarmed by the successive admonitions of those whose experience and sagacity have recommended them as the guides of mankind, as to stop and consider whether he is about to engage in an undertaking that will
beloved, depend on it; but they have no time for grief; and I doubt not if we had put my Lady Tavistock into a small chandler's shop, and given her a nurse child to tend, her life would have been saved. The poor and the busy have no leisure for sentimental sorrow.'"-Piozzi's Anecdotes, p. 153. Hannah More records in her Memoirs (i. 249):-" Johnson told me the other day he hated to hear people whine about metaphysical distresses, when there was so much want and hunger in the world."
reward his toil, and to examine before he rushes to wealth, through right and wrong, what it will confer when he has acquired it; and this examination will seldom fail to repress his ardour, and retard his violence.
Wealth is nothing in itself, it is not useful but when it departs from us; its value is found only in that which it can purchase, which if we suppose it put to its best use by those that possess it, seems not much to deserve the desire or envy of a wise man. It is certain that, with regard to corporal enjoyment, money can neither open new avenues to pleasure, nor block up the passages of anguish. Disease and infirmity still continue to torture and enfeeble, perhaps exasperated by luxury, or promoted by softness. With respect to the mind, it has rarely been observed, that wealth contributes much to quicken the discernment, enlarge the capacity, or elevate the imagination; but may, by hiring flattery, or laying diligence asleep, confirm error, and harden stupidity.
Wealth cannot confer greatness, for nothing can make that great, which the decree of nature has ordained to be little. The bramble may be placed in a hot-bed, but can never become an oak. Even royalty itself is not able to give that dignity which it happens not to find, but oppresses feeble minds, though it may elevate the strong. The world has been governed in the name of kings, whose existence has scarcely been perceived by any real effects beyond their own palaces.
When therefore the desire of wealth is taking hold of the heart, let us look round and see how