The Pleasures of Life.

by Sir John Lubbock.

PREFACE

Those who have the pleasure of attending the opening meetings of schools and colleges, and of giving away prizes and certificates, are generally expected at the same time to offer such words of counsel and encouragement as the experience of the world might enable them to give to those who are entering life.

Having been myself when young rather p.r.o.ne to suffer from low spirits, I have at several of these gatherings taken the opportunity of dwelling on the privileges and blessings we enjoy, and I reprint here the substance of some of these addresses (omitting what was special to the circ.u.mstances of each case, and freely making any alterations and additions which have since occurred to me), hoping that the thoughts and quotations in which I have myself found most comfort may perhaps be of use to others also.

It is hardly necessary to say that I have not by any means referred to all the sources of happiness open to us, some indeed of the greatest pleasures and blessings being altogether omitted.

In reading over the proofs I feel that some sentences may appear too dogmatic, but I hope that allowance will be made for the circ.u.mstances under which they were delivered.

HIGH ELMS,

DOWN, KENT, _January 1887_.

PREFACE

TO THE TWENTIETH EDITION.

A lecture which I delivered three years ago at the Working Men's College, and which forms the fourth chapter of this book, has given rise to a good deal of discussion. The _Pall Mall Gazette_ took up the subject and issued a circular to many of those best qualified to express an opinion. This elicited many interesting replies, and some other lists of books were drawn up. When my book was translated, a similar discussion took place in Germany. The result has been very gratifying, and after carefully considering the suggestions which have been made, I see no reason for any material change in the first list. I had not presumed to form a list of my own, nor did I profess to give my own favorites. My attempt was to give those most generally recommended by previous writers on the subject. In the various criticisms on my list, while large additions, amounting to several hundred works in all, have been proposed, very few omissions have been suggested. As regards those works with reference to which some doubts have been expressed--namely, the few Oriental books, Wake's Apostolic Fathers etc.--I may observe that I drew up the list, not as that of the hundred best books, but, which is very different, of those which have been most frequently recommended as best worth reading.

For instance as regards the _Sheking_ and the _a.n.a.lects_ of Confucius, I must humbly confess that I do not greatly admire either; but I recommended them because they are held in the most profound veneration by the Chinese race, containing 400,000,000 of our fellow-men. I may add that both works are quite short.

The _Ramayana_ and _Maha Bharata_ (as epitomized by Wheeler) and St.

Hilaire's _Bouddha_ are not only very interesting in themselves, but very important in reference to our great oriental Empire.

The authentic writings of the Apostolic Fathers are very short, being indeed comprised in one small volume, and as the only works (which have come down to us) of those who lived with and knew the Apostles, they are certainly well worth reading.

I have been surprised at the great divergence of opinion which has been expressed. Nine lists of some length have been published. These lists contain some three hundred works not mentioned by me (without, however, any corresponding omissions), and yet there is not one single book which occurs in every list, or even in half of them, and only about half a dozen which appear in more than one of the nine.

If these authorities, or even a majority of them, had concurred in their recommendations, I would have availed myself of them; but as they differ so greatly I will allow my list to remain almost as I first proposed it. I have, however, added Kalidasa's _Sakuntala_ or _The Lost Ring_, and Schiller's _William Tell_, omitting, in consequence, Lucretius and Miss Austen: Lucretius because though his work is most remarkable, it is perhaps less generally suitable than most of the others in the list; and Miss Austen because English novelists were somewhat over-represented.

HIGH ELMS,

DOWN, KENT, _August 1890_.

THE PLEASURES OF LIFE

PART I

"All places that the eye of Heaven visits Are to the wise man ports and happy havens."

SHAKESPEARE.

"Some murmur, when their sky is clear And wholly bright to view, If one small speck of dark appear In their great heaven of blue.

And some with thankful love are fill'd If but one streak of light, One ray of G.o.d's good mercy gild The darkness of their night.

"In palaces are hearts that ask, In discontent and pride, Why life is such a dreary task, And all good things denied.

And hearts in poorest huts admire How love has in their aid (Love that not ever seems to tire) Such rich provision made."

TRENCH.

CHAPTER I.

THE DUTY OF HAPPINESS.

"If a man is unhappy, this must be his own fault; for G.o.d made all men to be happy."--EPICTETUS.

Life is a great gift, and as we reach years of discretion, we most of us naturally ask ourselves what should be the main object of our existence.

Even those who do not accept "the greatest good of the greatest number" as an absolute rule, will yet admit that we should all endeavor to contribute as far as we may to the happiness of our fellow-creatures. There are many, however, who seem to doubt whether it is right that we should try to be happy ourselves. Our own happiness ought not, of course, to be our main object, nor indeed will it ever be secured if selfishly sought. We may have many pleasures in life, but must not let them have rule over us, or they will soon hand us over to sorrow; and "into what dangerous and miserable servitude doth he fall who suffereth pleasures and sorrows (two unfaithful and cruel commanders) to possess him successively?" [1]

I cannot, however, but think that the world would be better and brighter if our teachers would dwell on the Duty of Happiness as well as on the Happiness of Duty, for we ought to be as cheerful as we can, if only because to be happy ourselves, is a most effectual contribution to the happiness of others.

Every one must have felt that a cheerful friend is like a sunny day, which sheds its brightness on all around; and most of us can, as we choose, make of this world either a palace or a prison.

There is no doubt some selfish satisfaction in yielding to melancholy, and fancying that we are victims of fate; in brooding over grievances, especially if more or less imaginary. To be bright and cheerful often requires an effort; there is a certain art in keeping ourselves happy; and in this respect, as in others, we require to watch over and manage ourselves, almost as if we were somebody else.

Sorrow and joy, indeed, are strangely interwoven. Too often

"We look before and after, And pine for what is not: Our sincerest laughter With some pain is fraught; Our sweetest songs are those that tell of saddest thought." [2]

As a nation we are p.r.o.ne to melancholy. It has been said of our countrymen that they take even their pleasures sadly. But this, if it be true at all, will, I hope, prove a transitory characteristic. "Merry England" was the old saying, let us hope it may become true again. We must look to the East for real melancholy. What can be sadder than the lines with which Omar Khayyam opens his quatrains: [3]

"We sojourn here for one short day or two, And all the gain we get is grief and woe; And then, leaving life's problems all unsolved And hara.s.sed by regrets, we have to go;"

or the Devas' song to Prince Siddartha, in Edwin Arnold's beautiful version:

"We are the voices of the wandering wind, Which moan for rest, and rest can never find.

Lo! as the wind is, so is mortal life-- A moan, a sigh, a sob, a storm, a strife."

If indeed this be true, if mortal life be so sad and full of suffering, no wonder that Nirvana--the cessation of sorrow--should be welcomed even at the sacrifice of consciousness.

But ought we not to place before ourselves a very different ideal--a healthier, manlier, and n.o.bler hope?