LETTER V. OUR DESIRES.

Whence are our most common sufferings? From desires which surpass our ability to satisfy them. The ancients relate, that Oromazes appeared to Usbeck, the virtuous, and said, ‘form a wish, and I will grant it.’ ‘Source of light,’ replied the sage, ‘I only wish to limit my desires by those things, which nature has rendered indispensable.’[6]

Let us not suppose, however, that a negative happiness, a condition exempt from suffering, is the most fortunate condition to which we may aspire. They who contend for this gloomy system, have but poorly studied the nature of man. If he errs in desiring positive enjoyments, if his highest aim ought to be, to live free from pain, the caves of the forest conceal those happy beings whom we ought to choose for our models.

Bounded by the present, animals sleep, eat, procreate, live without inquietude, and die without regret: and this is the perfection of negative happiness. Man, it is true, loses himself in vain projects. His long remembrances, his keen foresight create him suffering in the past and the future. His imagination brings forth errors, his liberty, crimes. But the abuse of his faculties does not disprove their excellence. Let him consecrate to directing them aright, that time which he has hitherto lost in mourning over their aberrations, and he will have reason to be grateful to the Creator, for having[46] given him the most exalted rank among sublunary beings. If, on the other hand, he chooses to abandon that rank, of which he ought to be proud, he will degrade his immortal nature at his own cost; and will only add to his other evils the shame of wishing to render himself vile.

Let us examine those animals, the instincts of which have the nearest relation to intelligence. Not one of them takes possession of the paternal heritage, increases it, and transmits it to posterity. Man alone does this, improves his condition and his kind, and in this is essentially distinct from all other beings below. From the Eternal to him, and from him to animals the chain is twice broken.

For man, the absence of suffering and a negative happiness are not sufficient. His noble faculties refuse the repose of indifference. Created to aspire to whatever may be an element of enjoyment, let him cherish his desires, and let them indicate to him the path of happiness; too fortunate, if they do not entice him towards objects, which retire in proportion as he struggles to attain them, and towards those imaginary joys, of which the deceitful possession is more fertile in regrets than in pleasures.

Far from being the austere censor of desires, I admit, that they often produce charming illusions. What loveliness have they not spread over our spring of life! Our imagination at that time, as brilliant and as vivid as our age, embellished the whole universe, and every position in which our lot might one day place us. We were occupied with errors; but they were happy errors; and to desire was to enjoy.

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Those enchanting dreams, which hold such a delightful place in the life of every man, whose imagination is gay and creative, spring from our desires. Ingenious fictions! Prolific visions! While ye cradle us, we possess the object of our magic reveries. Real possession may be less fugitive. But may it not also vanish like a dream?

Doubtless there are dangers blended with these seductive imaginings. In leaving the region of illusion, the greater part of men look with regret upon the abodes of reality, in which they must henceforward dwell. Let us not share their gloomy weakness. Let us learn to enjoy the moments of error, and perpetuate and renew them by remembrance. Children, only, are allowed to weep, when the waking moment dispels the toys, of which a dream had given them possession.

We give ourselves up to illusions without danger, if we have formed our reason; if we wisely think that the situation where our lot has placed us may have advantages which no other could offer. Imagination embellishes some hours without troubling any. Prompt to yield to the delightful visions, there are few of which I have not contemplated the charm. In seeing them vanish like a fleeting dream, I look round on my wife and children, and believe that I am remembered by a few friends. I open my heart to the pleasures of my retreat, which, though simple, are ever new. As the gilded creations of imagination disappear, I smile at my creative occupation, and console myself with the consciousness, that fancy can paint nothing brighter or more satisfying, than these my realities.[7]

But let me hasten to make an important distinction,[48] to prevent the semblance of contradiction. Let me discriminate those fleeting desires, which amuse, or delude us for a moment, from those deep cravings, which, directing all our faculties towards a given end, necessarily exercise a strong influence upon life. It is time to contemplate the latter, and to suggest more grave reflections. While the scope of our faculties is limited to narrow bounds, our desires run out into infinity. From this fact result two reflections—the one afflicting, that the multitude are miserable, because it is easier to form, than to obtain our wishes; the other consoling, that they might be happy, since every one can regulate his desires.

Reduced to the necessity to realize, or restrain them, which course does wisdom indicate? Will ambition conduct us to repose?[8] He who chases its phantoms, resembles the child who imagines that he shall be able to grasp the rainbow, which spans the mountain in the distance. But from mountain to mountain, a new horizon spreads before his eyes. But the courage and perseverance requisite to regulate our desires, may intimidate us. We vex ourselves in the pursuit of fortune, honor and glory. Philosophy is worth more than the whole, and do we expect to purchase it without pain? True, she declares to us, that to realize our desires is a part of the science of happiness; but by no means the most important one. Yet it is the only one to which most men devote themselves. Philosophy should teach us, what desires we ought to receive and cherish, as inmates. When they are fleeting and spring from a gay and creative imagination, let us yield ourselves without fear to their transient dreams. But when they may[49] exercise a long and decisive influence, let a mature examination teach us, whether wisdom allows the attempt to realize them. Oh! how much uncertainty and torment we might spare our weakness, if from infancy we directed our pursuit towards the essential objects of felicity, and if we stripped those, which, in their issue, produce chimerical hopes and bitter regrets, of their deceitful charms! What gratitude should we not owe that provident instruction, whose cares should indicate, and smooth our road to happiness! The great results, which might be obtained from education, would be, to moderate the desires, and to find some indemnities for the sorrows of life. On the present plan, by arousing our emulation, by enkindling our instinctive ardor to increase our fortune, and eclipse our rivals, we make it a study, if I may so say, to render ourselves discontented with our destiny; and, as if afraid that we should not be sufficiently perverted by the contagion of example, we invoke ambition and cupidity to enter the soul. We treat as chimerical those desires, which are so simple and pure, as to be pleasures of themselves, and which look to a happiness easy of attainment.

Let us, then, unlearn most of the ideas we have received. Let us close our eyes on the illusions which surround us. Let us remould our plan of life, and retain in the heart only those desires which nature has placed there. Let reflection impart energy to our mind, and be our guide in the new path which reason opens before us.

We shall be told, that these desires animate us unsought and continually. I admit it. But in most men they are the simple result of instinct, and are vague, and[50] without decisive effect. A craving for happiness is diffused as widely as life. The enlightened desire of happiness is as rare as wisdom. The mass of our species do not avail themselves of life, to enjoy it; but apparently for other purposes. My first and fundamental maxim is, that no one should live by chance. Enfranchised from vulgar ideas, and guided by the principles of true wisdom, let happiness be our end; and let us view all our employments and pursuits, as means.

I meet men of sanguine temperament, who say in the pride of internal energy, ‘my calculations must succeed. I am certain to acquire wealth.’ Another of the same class assures me, that he sees no turn to his rapid career of advancement; and that he is confident of reaching the summit of greatness. What more fortunate result can he propose, than happiness? My pupil should make all his plans subservient to the numbering of happy days even from the commencement of his career.[9]

Let us beware, however, of aspiring after a perfect felicity. The art I discuss, will not descend from heaven. Its object is, to indicate desirable situations, to guide us towards them, when they offer, and to remove the vexations of life. The greater part of mankind might exist in comfort. They fail of this, in aiming at impracticable amelioration of their condition. It is an egregious folly only to contemplate the dark side of our case. I deem it a mark of wisdom and strength of mind, rather to exaggerate its advantages.

Let us carefully ascertain, what things are indispensable to our well-being; and let us discipline all our desires towards the acquisition of them. If I consult those who are driven onward by the whirlwind of life, to learn[51] what objects are absolutely necessary to my end, what a long catalogue they will name! If I ask moralists, how many sacrifices, incompatible with human nature, will they impose! Agitated, and uncertain, I am conscious, that my powers are equally insufficient to amass all which the former prescribe, or to tear me from all which the latter disdainfully interdict.

In examining this all important subject, without the spirit of system, I realize, that the essentials of a happy life are tranquillity of mind, independence, health, competence, and the affection of some of our equals. Let us strive to acquire them. They are numerous, I admit, and difficult to unite in the possession of an individual. Nevertheless, if a severe discrimination enabled us to bound our pursuit by the desire of obtaining only these objects, what a great and happy change would be effected upon the earth; and how many disappointments would be henceforward unknown!