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No. 52. Saturday, 14 April 1759.

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By Johnson, Samuel

Samuel Johnson: The Idler and The Adventurer

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No. 52. Saturday, 14 April 1759.

Responsare cupidinibus. Horace, SATIRES II.7.85.

The practice of self-denial, or the forbearance of lawful pleasure, has been considered by almost every nation,a from the remotest ages, as the highest exaltation of human virtue; and all have agreed to pay respect and veneration to those who abstained from the delights of life, even when they did not censure those who enjoyed them.

The general voice of mankind, civil and barbarous, confesses that the mind and body are at variance, and that neither can be made happy by its proper gratifications, but at the expence of the other; that a pampered body will darken the mind, and an enlightened mind will macerate the body. And none have failedb to confer their esteem on those who prefer intellect to sense, whoc controul their lower by their higher faculties, and forget the wants and desires of animal life for rational disquisitions or pious contemplations.

The earth has scarce a country so far advanced towards political regularity as to divide the inhabitants into classes, where some orders of men or women are not distinguished by

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voluntary severities, and where the reputation of their sanctity is not increased in proportion to the rigour of their rules, and the exactness of their performance.d

When an opinion to which there is no temptation of interest spreads wide and continues long, it may be reasonably presumed to have been infused by nature or dictated by reason. It has been often observed that the fictions of imposture, and illusions of fancy soon give way to time and experience; and that nothing keeps its ground but truth, which gains every day new influence by new confirmation.

But truth, when it is reduced to practice, easily becomes subject to caprice and imagination, and many particular acts will be wrong, though their general principle be right. It cannot be denied that a just conviction of the restraint necessary to be laid upon the appetites hase produced extravagant and unnatural modes of mortification, and institutions which, however favourably considered, will be found to violate nature without promoting piety.1

But the doctrine of self-denial is not weakened in itself by the errors of those who misinterpret or misapply it; the encroachment of the appetites upon the understanding is hourly perceived, and the state of those whom sensuality has enslaved, is known to be in the highest degree despicable and wretched.

The dread of such shameful captivity may justly raise alarms, and wisdom will endeavour to keep danger at a distance. By timely caution and suspicious vigilance those desires may be repressed to which indulgence would soon give absolute dominion; those enemies may be overcome, which when they have been awhile accustomed to victory, can no longer be resisted.

Nothing is more fatal to happiness or virtue, than that confidence which flatters us with an opinion of our own strength,

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and by assuring us of the power of retreat precipitates us into hazard. Some may safely venture further than others into the regions of delight, lay themselves more open to the golden shafts of pleasure, and advance nearer to the residence of the Sirens; but he that is best armed with constancy and reason is yet vulnerable in one part or other, and to every man there is a point fixed, beyond which if he passes he will not easily return. It is certainly most wise, as it is most safe, to stop before he touches the utmost limit, since every step of advance will more and more entice himf to go forward, till he shall at last enter the recesses of voluptuousness, and sloth and despondencyg close the passage behind him.

To deny early and inflexibly is the only art of checking the importunity of desire, and of preserving quiet and innocence. Innocenth gratifications must be sometimes with-held;i he that complies with all lawful desires will certainly lose his empire over himself, and in time eitherj submit his reason to his wishes, and think all his desires lawful, or dismiss his reason as troublesome and intrusive, and resolve to snatch what he may happen to wish, without enquiry about right and wrong.

No man, whose appetites are his masters, can perform the duties of his nature with strictness and regularity; hek that would be superior to external influences must first become superior to his own passions.

When the Roman general, sitting at supper with a plate of turnips before him, was sollicited by large promises to betray his trust, he asked the messengers whether he that could sup on turnips was a man likely to sell his country.2 Upon him who has reduced his senses to obedience temptation has lost

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its power, he is able to attend impartially to virtue, and execute her commands without hesitation.

To set the mind above the appetites is the end of abstinence, which one of the Fathers observes to be not a virtue, but the groundwork of virtue.3 By forbearing to do what may innocently be done, we may add hourly new vigour to resolution, andl secure the power of resistance when pleasure or interest shall lend their charms to guilt.

Editorial Notes

a 1761 every nation, U.C. all nations,

b 1761 none have failed U.C. all have agreed

c who can

d observance

e has sometimes

1 Cf. Rambler 110 (Yale IV.222-224), Adventurer 126 (pages 474-475), and Life, II.435.

f 1761 more and ... him U.C. show him more and more enticements

g despondency will

h Lawful

i witheld

j om.

k 1761 regularity; he U.C. regularity; how will he press forward in his course who cannot turn away from allurements that would stop him or draw him aside. He

2 The account appears in several versions, e.g. Plutarch, “Cato Major,” II and Moralia 194F (of Manius Curius); Cicero, De republica III.28; Valerius Maximus, IV.3.5; Pliny, Natural History XIX.26. Aulus Gellius (I. 14) tells it of Fabricius.

3 Professor H. A. Wolfson suggests to us that Johnson is recalling, vaguely and not quite accurately, the discussion by Aquinas in the Summa Theologiae II-II, qu. 146, art. 1, “Whether Abstinence Is a Virtue,” and art. 2, “Whether Abstinence Is a Special Virtue.” The first part of Johnson's statement, “To set the mind above the appetites is the end of abstinence,” corresponds to Aquinas' statement, “Hence the term abstinence may be taken in two ways: ... secondly, it may be taken as regulated by reason, and then it signifies either a virtuous habit or a virtuous act” (art. 1c). The second part of Johnson's statement, “which one of the Fathers observes to be not a virtue but the ground-work of virtue,” corresponds to Aquinas' remark, “It seems that abstinence is not a special virtue. For every virtue is praiseworthy by itself; but abstinence is not praiseworthy by itself; for Gregory says (Regulae pastoralis III.19.PL 77 82C) that the virtue of abstinence is praised only on account of the other virtues. Therefore abstinence is not a special virtue” (art. 2, obj. 1).

But “one of the Fathers” may refer to an earlier writer than Aquinas.

l 1761 add ... and U.C. om.

Transcription

Document Details

Document TitleNo. 52. Saturday, 14 April 1759.

AuthorJohnson, Samuel

Creation Date1759

Publ. Date1759 Apr 14

Alt. TitleSelf-denial necessary

Contrib. AuthorN/A

ClassificationGenre: Periodical Essay; Subject: Horace

PrinterN/A

PublisherR. Stevens

Publ. PlaceLondon

VolumeSamuel Johnson: The Idler and The Adventurer

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