Etat. 64]

NATURAL HISTORY

453

the received notion of their migration. JOHNSON: "I think we have as good evidence for the migration of woodcocks as can be desired. We find they disappear at a certain time of the year, and appear again at a certain time of the year; and some of them, when weary in their flight,

have been known to alight on the rigging of
ships far out at sea." One of the company
observed that there had been instances of
some of them found in summer in Essex.
JOHNSON: "Sir, that strengthens our argu-
ment. Exceptio probat regulam. Some being
found shows that, if all remained, many
would be found. A few sick or lame ones
may be found."
GOLDSMITH: "There is a
partial migration of the swallows; the
stronger ones migrate, the others do not."

BOSWELL: "I am well assured that the people of Otaheite who have the bread tree, the fruit of which serves them for bread, laughed heartily when they were informed of the tedious process necessary with us to have bread;-ploughing, sowing, harrowing, reaping, threshing, grinding, baking.' JOHNSON: "Why, Sir, all ignorant savages will laugh when they are told of the advantages of civilised life. Were you to tell men who live without houses how we pile brick upon brick, and rafter upon rafter, and that after a house is raised to a certain height, a man tumbles off a scaffold, and breaks his neck; he would laugh heartily at our folly in building; but it does not follow that men are better without houses. No, Sir (holding up a slice of a good loaf), this is better than the bread-tree."

From a contemporary engraving

SAMUEL BUTLER (b. 1612, d. 1680) "If inexhaustible wit could give perpetual pleasure, no eye would ever leave half-read the work of Butler; for what poet has brought so many remote images together? It is scarcely possible to peruse a page without finding some association of images that was never found before."-Johnson's "Life of Butler."

He repeated an argument, which is to be found in his Rambler, against the notion that the brute creation is endowed with the faculty of reason: "Birds build by instinct; they never improve; they build their first nest as well as any one they ever build." GOLDSMITH: "Yet we see if you take away a bird's nest with the eggs in it, she will make a slighter nest and lay again." JOHNSON: "Sir, that is because at first she has full time and makes her nest deliberately. In the case you mention she is pressed to lay, and must therefore make her nest quickly, and consequently it will be slight." GOLDSMITH: "The nidification of birds is what is least known in natural history, though one of the most curious things in it."

I introduced the subject of toleration. JOHNSON: "Every society has a right to preserve public peace and order, and therefore has a good right to prohibit the propagation of opinions which have a dangerous tendency. To say the magistrate has this right, is using an inadequate word: it is the society for which the magistrate is agent. He may be morally or theologically wrong in restraining the propagation of opinions which he thinks dangerous, but he is politically right." MAYO: "I am of opinion, Sir, that every man is entitled to liberty of conscience in religion;

and that the magistrate cannot restrain that right." JOHNSON: “Sir, I agree with you. Every man has a right to liberty of conscience, and with that the magistrate cannot interfere. People confound liberty of thinking with liberty of talking; nay, with liberty of preaching. Every man has a physical right to think as he pleases; for it cannot be discovered how he thinks. He has not a moral right, for he ought to inform himself, and think justly. But, Sir, no member of a society has a right to teach any doctrine contrary to what the society holds to be true. The magistrate, I say, may be wrong in what he thinks: but while he thinks himself right, he may and ought to enforce what he thinks." MAYO: "Then, Sir, we are to remain always in error, and truth never can prevail; and the magistrate was right in persecuting the first Christians." JOHNSON: "Sir, the only method by which religious truth can be established is by martyrdom. The magistrate has a right to enforce what he thinks; and he who is conscious of the truth has a right to suffer. I am afraid there is no other way of ascertaining the truth, but by persecution on the one hand, and enduring it on the other." GOLDSMITH: "But how is a man to act, Sir? Though firmly convinced of the truth of his doctrine, may he not think it wrong to expose himself to persecution? Has he a right to do so? Is it not as it were, committing voluntary suicide?" JOHNSON: JOHNSON: "Sir, as to voluntary suicide, as you call it, there are twenty thousand men in an army who will go without scruple to be shot at, and mount a breach for fivepence a day." GOLDSMITH: "But have they a moral right to do this?" JOHNSON: "Nay, Sir, if you will not take the universal opinion of mankind, I have nothing to say. If mankind cannot defend their own way of thinking, I cannot defend it. Sir, if a man is in doubt whether it would be better for him to expose himself to martyrdom or not, he should not do it. He must be convinced that he has a delegation from heaven." GOLDSMITH: "I would consider whether there is the greater chance of good or evil upon the whole. If I see a man who has fallen into a well, I would wish to help him out; but if there is a greater probability that he shall pull me in than that I shall pull him out, I would not attempt it. So were I to go to Turkey, I might wish to convert the Grand Signor to the Christian faith; but when I considered that I should probably be put to death without effectuating my purpose in any degree, I should keep myself quiet." JOHNSON: "Sir, you must consider that we have perfect and imperfect obligations. Perfect obligations, which are generally not to do something, are clear and positive; as, thou shalt not kill.' But charity, for instance, is not definable by limits. It is a duty to give to the poor; but no man can say how much another should give to the poor, or when a man has given too little to save his soul. In the same manner, it is a duty to instruct the ignorant. and of consequence to convert infidels to Christianity; but no man in the common course of things is obliged to carry this to such a degree as to incur the danger of martyrdom, as no man is obliged to strip himself to the shirt in order to give charity. I have said that a man must be persuaded that he has a particular delegation from heaven." GOLDSMITH: "How is this to be known? Our first reformers, who were burnt for not believing bread and wine to be CHRIST JOHNSON (interrupting him): "Sir, they were not burnt for not believing bread and wine to be CHRIST, but for insulting those who did believe it. And, Sir, when the first reformers began, they did not intend to be martyred as many of them ran away as could." BOSWELL: "But, Sir, there was your countryman, Elwal, who you told me challenged King George with his black-guards and his red-guards. JOHNSON: "My countryman, Elwal, Sir, should have been put in the stocks: a proper pulpit for him; and he'd have had a numerous audience.

A man who

Etat. 64]

66

DR. MAYO

455

preaches in the stocks will always have hearers enough." BOSWELL: "But Elwal thought himself in the right." JOHNSON: "We are not providing for mad people; there are places for them in the neighbourhood" (meaning Moorfields). MAYO: “But, Sir, is it not very hard that I should not be allowed to teach my children what I really believe to be the truth? JOHNSON: "Why, Sir, you might contrive to teach your children extra scandalum; but, Sir, the magistrate, if he knows it, has a right to restrain you. Suppose you teach your children to be thieves?" MAYO: "This is making a joke of the subject." JOHNSON" Nay, Sir, take it thus that you teach them the community of goods; for which there are as many plausible arguments as for most erroneous doctrines. You teach them that all things at first were in common, and that no man had a right to anything but as he laid his hands upon it; and that this still is, or ought to be, the rule amongst mankind. Here, Sir, you sap a great principle in society-property. And don't you think the magistrate would have a right to prevent you? Or, suppose you should teach your children the notion of the Adamites, and they should run naked into the streets, would not the magistrate have a right to flog 'em into their doublets?" MAYO: "I think the magistrate has no right to interfere till there is some overt act." BOSWELL: "So, Sir, though he sees an enemy to the state charging a blunderbuss, he is not to interfere till it is fired off!" MAYO: "He must be sure of its direction against the state." JOHNSON: "The magistrate is to judge of that.—He has no right to restrain your thinking, because the evil centres in yourself. If a man were sitting at his table, and chopping off his fingers, the magistrate, as guardian of the community, has no authority to restrain him, however he might do it from kindness as a parent.-Though, indeed, upon more consideration, I think he may; as it is probable, that he who is chopping off his own fingers, may soon proceed to chop off those of other people. If I think it right to steal Mr. Dilly's plate, I am a bad man; but he can say nothing to me. If I make an open declaration that I think so, he will keep me out of his house. If I put forth my hand, I shall be sent to Newgate. This is the gradation of thinking, preaching, and acting : if a man thinks erroneously, he may keep his thoughts to himself, and nobody will trouble him if he preaches erroneous doctrine, society may expel him; if he acts in consequence of it, the law takes place, and he is hanged." MAYO: "But, Sir, ought not Christians to have liberty of conscience?" JOHNSON: "I have already told you so, Sir. You are coming back to where you were." BOSWELL: "Dr. Mayo is always taking a return post-chaise, and going the stage over again. He has it at half-price." JOHNSON: "Dr. Mayo, like other champions for unlimited toleration, has got a set of words.* Sir, it is no matter, politically, whether the magistrate be right or wrong. Suppose a club were to be formed, to drink confusion to King George the Third, and a happy restoration to Charles the Third; this would be very bad with respect to the state; but every member of that club must either conform to its rules, or be turned out of it. Old Baxter, I remember, maintains that the magistrate should tolerate all things that are tolerable.' This is no good definition of toleration upon any principle; but it shows that he thought some things were not tolerable." TOPLADY: "Sir, you have untwisted this difficult subject with great dexterity."

During this argument, Goldsmith sat in restless agitation, from a wish to get

Dr. Mayo's calm temper and steady perseverance rendered him an admirable subject for the exercise of Dr. Johnson's powerful abilities. He never flinched: but, after reiterated blows, remained seemingly unmoved as at the first. The scintillations of Johnson's genius flashed every time he was struck, without his receiving any injury. Hence he obtained the epithet of THE LITERARY ANVIL.

in and shine. Finding himself excluded, he had taken his hat to go away, but remained for some time with it in his hand, like a gamester, who, at the close of a long night, lingers for a little while, to see if he can have a favourable opening to finish with success. Once when he was beginning to speak, he found himself overpowered by the loud voice of Johnson, who was at the opposite end of the table, and did not perceive Goldsmith's attempt. Thus disappointed of his wish to obtain the attention of the company, Goldsmith, in a passion, threw down his hat, looking angrily at Johnson, and exclaiming in a bitter tone, "Take it." When Toplady was going to speak, Johnson uttered some sound, which led Goldsmith to think that he was beginning again, and taking the words from Toplady. Upon which, he seized this opportunity of venting his own envy and spleen, under the pretext of supporting another person: "Sir (said he to Johnson), the gentleman has heard you patiently for an hour: pray allow us now to hear him." JOHNSON : (sternly): "Sir, I was not interrupting the gentleman. I was only giving him a signal of my attention. Sir, you are impertinent." Goldsmith made no reply, but continued in the company for some time.

A gentleman present ventured to ask Dr. Johnson if there was not a material difference as to toleration of opinions which lead to action, and opinions merely speculative; for instance, would it be wrong in the magistrate to tolerate those who preach against the doctrine of the TRINITY? Johnson was highly offended, and said: 'I wonder, Sir, how a gentleman of your piety can introduce this subject in a mixed company." He told me afterwards that the impropriety was that perhaps some of the company might have talked on the subject in such terms as might have shocked him; or he might have been forced to appear in their eyes a narrow-minded man. The gentleman, with submissive deference, said he had only hinted at the question from a desire to hear Dr. Johnson's opinion upon it. JOHNSON: "Why, then, Sir, I think that permitting men to preach any opinion. contrary to the doctrine of the established church, tends, in a certain degree, to lessen the authority of the church, and consequently to lessen the influence of religion.”—“ It may be considered (said the gentleman), whether it would not be politic to tolerate in such a case." JOHNSON: "Sir, we have been talking of right: this is another question. I think it is not politic to tolerate in such a case.

66

Though he did not think fit that so awful a subject should be introduced in a mixed company, and therefore at this time waved the theological question, yet his own orthodox belief in the sacred mystery of the TRINITY is evinced beyond doubt, by the following passage in his private devotions: "O LOKD, hear my prayer, for JESUS CHRIST's sake; to whom with Thee and the HOLY GHOST, three persons and one GOD, be all honour and glory, world without end, Amen." * BOSWELL: "Pray, Mr. Dilly, how does Dr. Leland's History of Ireland' sell? ” JOHNSON (bursting forth with a generous indignation): "The Irish are in a most unnatural state; for we see there the minority prevailing over the majority. There is no instance, even in the ten persecutions, of such severity as that which the Protestants of Ireland have exercised against the Catholics. Did we tell them we have conquered them it would be above board to punish them by confiscation and other penalties, as rebels, was monstrous injustice. King William was not their lawful sovereign: he had not been acknowledged by the Parliament of Ireland, when they appeared in arms against him."

I here suggested something favourable of the Roman Catholics. TOPLADY: "Does not their invocation of saints suppose omnipresence in their saints ? " * "Prayers and Meditations," p. 40.

Etat. 64]

GOLDSMITH OFFENDED WITH JOHNSON

457

JOHNSON: "No, Sir; it supposes only pluri-presence; and when spirits are divested of matter, it seems probable that they should see with more extent than when in an embodied state. There is, therefore, no approach to an invasion of any of the divine attributes, in the invocation of saints. But I think it is will-worship and presumption. I see no command for it, and therefore think it safer not to practise it."

He and Mr. Langton and I went together to THE CLUB, where we found Mr. Burke, Mr. Garrick, and some other members, and amongst them our friend Goldsmith, who sat silently brooding over Johnson's reprimand to him after dinner. Johnson perceived this, and said aside to some of us: "I'll make Goldsmith forgive me;" and then called to him in a loud voice, "Dr. Goldsmith-something passed to-day where you and I dined; I ask your pardon." Goldsmith answered placidly, "It must be much from you, Sir, that I take ill." And so at once the difference was over, and they were on as easy terms as ever, and Goldsmith rattled away as usual.

In our way to the club to-night, when I regretted that Goldsmith would, upon every occasion, endeavour to shine, by which he often exposed himself, Mr. Langton observed that he was not like Addison, who was content with the fame of his writings, and did not aim also at excellency in conversation, for which he found himself unfit; and that he said to a lady who complained of his having talked little in company, "Madam, I have but ninepence in ready money, but I can draw for a thousand pounds." I observed that Goldsmith had a great deal of gold in his cabinet, but, not content with that, was always taking out

his purse. JOHNSON:
JOHNSON: "Yes, Sir, and that
so often an empty purse!

Goldsmith's incessant desire of being conspicuous in company was the occasion of his sometimes appearing to such disadvantage as one should hardly have supposed possible in a man of his genius. When his literary reputation had risen deservedly high, and his society was much courted, he became very jealous of the extraordinary attention which was everywhere paid to Johnson. One evening, in a circle of wits, he found fault with me for talking of Johnson as entitled to the honour of unquestionable superiority. "Sir (said he), you are for making a monarchy of what should be a republic.'

He was still more mortified, when talking in a company with fluent vivacity, and, as he flattered himself, to the admiration of all who were present; a German who sat next him, and perceived Johnson rolling himself, as if about to speak, suddenly stopped him, saying, "Stay, stay-Toctor Shonson is going to say something." This was, no doubt, very provoking, especially to one so irritable as Goldsmith, who frequently mentioned it with strong expressions of indignation.

OLIVER GOLDSMITH (b. 1728, d. 1774) Goldsmith has been described as small of stature and mean of aspect. Sir Joshua's famous portrait of Goldsmith, of which a photogravure plate is given in the present work, is described by Miss Reynolds as the greatest triumph of her brother's pencil.