On Ben Johnson

’s Rasselas Essay, Research Paper

On Rasselas

The History of Rasselas, Prince of Abyssinia is very much a book about philosophy. With all the various chapters, each dealing with some moral or another, it would appear at first to be a book primarily concerned with that aspect of philosophy known as ethics. However, what we find repeatedly are actions by moral teaching characters that undermine the very things they teach. In that sense it doesn t seem to be a very moralistic book at all for no conclusion seems to be ever drawn. The undermining of the morals, coupled with the understanding that Samuel Johnson himself was a moralist in every sense of the word only confounds the inconsistencies to be found in it. With all these inconsistencies, there is still one thread that keeps this a tightly woven philosophical book nonetheless. That thread is Rasselas journey. The journey in Rasselas is not only a physical journey through an exotic country, it is also an intellectually progressive journey. It is a journey of experience and learning. Thus, The History of Rasselas, Prince of Abyssinia a story about an epistemological journey, one that ends in the realization that the journey in search of happiness is in itself the very core of what of he is looking for.

Rasselas appears to have all that is needed in his valley kingdom of Abyssinia. So perfect is the location, inhabitants, wealth and shelter of Abyssinia that it is described by Johnson, almost as a Garden of Eden. Here in the valley there are no enemies, nor beasts of prey (40). In keeping with the biblical metaphor the narrator goes on to say [a]ll the diversities of the world were brought together, the blessings of the nature were collected and its evils extracted and excluded, almost alluding to the final destination of Noah s Ark. While the biblical allusions convey a sense of paradise, things aren t always as they seem. Rasselas is restless and is no longer able to tolerate his condition. He has come to know everything there is to know about his small and isolated internal world. His knowing that an outside world exist, could be compared to the eating of the fruit of the tree of knowledge by Adam and Eve. In contrast to how the fall of man, or the leaving of the Garden of Eden was a punishment for Adam and Eve, for Rasselas, it would be considered a reward. Although Abyssinia could be considered one persons heaven, it is most certainly is Rasselas hell. Johnson, gives us subtle clues about his condition by describing his home as blissful captivity (40). This ideal world is actually and ideal prison that encloses its occupants with gates of iron (39). Rasselas, realizing his condition becomes unhappy.

While contemplating his condition Rasselas begins the intellectual process that will ultimately begin his journey in search of happiness. His thoughts are provoked as he watches goats graze in the pasture and thinks that they share the same corporeal necessities with [him]self (42). His observations cause him to make sense of the benefits of being human. This dialogue not only reveals his depression in this captivity, but it also looks for the source of his desire. Using some basic logic to help with his question, he begins to make the comparisons first: [the goat] is hungry and crops the grass, he is thirsty and drinks the stream, his thirst and hunger are appeased; he is satisfied and he sleeps I am thirsty and hungry like him, but when thirst and hunger cease I am not at rest (43). Though about 100 years before Darwin s time, it seems that Johnson himself was looking at the relationship man shared with Nature. The last line is the answer to the difference between humans and animals. While our baser necessities may be similar to those of beasts, providence (as Johnson would believe it), unlike animals, has given us the ability to reason. His conclusion, is somewhat pessimistic and Rasselas realizes that rationality has its costs. The hunger of the mind is never to be satisfied and therefore will remain in constant need of intellectual nourishment; something Abyssinia can no longer provide for him. His inexperience doesn t allow him to draw a conclusion as to what that nourishment is, however he does realize that Man has some latent sense for which this place affords no gratification, or he has some desires distinct from sense which must be satisfied before he can be happy (43).

The latent sense that is alluded to here, is that intrinsic curiosity that is found in all humans; a curiosity that can be thought of as a necessity to human intellectual progress. The challenge posed by discovery occupies us and makes the time that passes by feel like productive time. Attempting to avoid the occupation of the mind is futile. If it is not occupied actively, then it will find some manner to do so at least passively. This is precisely what happens to Rasselas. Since he cannot leave his prison Abyssinia, he uses reverie to compensate for his restriction: His chief amusement was to picture to himself that world which he had never seen; to place himself in various conditions Thus passed twenty months in the life of Rasselas (46). This reverie can be a detrimental thing. For Rasselas, it appears to have wasted almost two years of his life. Nonetheless, the mind must be stimulated. This intellectual hunger is at once both gift and curse for while it affords certain pleasures unattainable by animals, it likewise