rasselas went often to an assembly of learned men, who met at stated times to unbend their minds and compare their opinions. their manners were somewhat coarse, but their conversation was instructive, and their disputations acute, though sometimes too violent, and often continued till neither controvertist remembered upon what question he began. some faults were almost general among them: every one was pleased to hear the genius or knowledge of another depreciated.
in this assembly rasselas was relating his interview with the hermit, and the wonder with which he heard him censure a course of life which he had so deliberately chosen and so laudably followed. the sentiments of the hearers were various. some were of opinion that the folly of his choice had been justly punished by condemnation to perpetual perseverance. one of the youngest among them, with great vehemence, pronounced him a hypocrite. some talked of the right of society to the labour of individuals, and considered retirement as a desertion of duty. others readily allowed that there was a time when the claims of the public were satisfied, and when a man might properly sequester himself, to review his life and purify his heart.
one who appeared more affected with the narrative than the rest thought it likely that the hermit would in a few years go back to his retreat, and perhaps, if shame did not restrain or death intercept him, return once more from his retreat into the world. “for the hope of happiness,” said he, “is so strongly impressed that the longest experience is not able to efface it. of the present state, whatever it be, we feel and are forced to confess the misery; yet when the same state is again at a distance, imagination paints it as desirable. but the time will surely come when desire will no longer be our torment and no man shall be wretched but by his own fault.
“this,” said a philosopher who had heard him with tokens of great impatience, “is the present condition of a wise man. the time is already come when none are wretched but by their own fault. nothing is more idle than to inquire after happiness which nature has kindly placed within our reach. the way to be happy is to live according to nature, in obedience to that universal and unalterable law with which every heart is originally impressed; which is not written on it by precept, but engraven by destiny; not instilled by education, but infused at our nativity. he that lives according to nature will suffer nothing from the delusions of hope or importunities of desire; he will receive and reject with equability of temper; and act or suffer as the reason of things shall alternately prescribe. other men may amuse themselves with subtle definitions or intricate ratiocination. let them learn to be wise by easier means: let them observe the hind of the forest and the linnet of the grove: let them consider the life of animals, whose motions are regulated by instinct; they obey their guide, and are happy. let us therefore at length cease to dispute, and learn to live: throw away the encumbrance of precepts, which they who utter them with so much pride and pomp do not understand, and carry with us this simple and intelligible maxim: that deviation from nature is deviation from happiness.
when he had spoken he looked round him with a placid air, and enjoyed the consciousness of his own beneficence.
“sir,” said the prince with great modesty, “as i, like all the rest of mankind, am desirous of felicity, my closest attention has been fixed upon your discourse: i doubt not the truth of a position which a man so learned has so confidently advanced. let me only know what it is to live according to nature.”
“when i find young men so humble and so docile,” said the philosopher, “i can deny them no information which my studies have enabled me to afford. to live according to nature is to act always with due regard to the fitness arising from the relations and qualities of causes and effects; to concur with the great and unchangeable scheme of universal felicity; to co-operate with the general disposition and tendency of the present system of things.”
the prince soon found that this was one of the sages whom he should understand less as he heard him longer. he therefore bowed and was silent; and the philosopher, supposing him satisfied and the rest vanquished, rose up and departed with the air of a man that had cooperated with the present system.