they who know it by dire experience, will not envy his exalted endowments. That it was, in some degree, occasioned by a defect in his nervous system, that inexplicable part of our frame, appears highly probable. He told Mr. Paradise that he was sometimes so languid and inefficient, that he could not distinguish the hour upon the town clock. Johnson, upon the first violent attack of this disorder, strove to overcome it by forcible exertions. He frequently walked to Birmingham and back again, and tried many other expedients, but all in vain. His expression concerning it to me was, I did not then know how to manage it." His distress became so intolerable, that he applied to Dr. Swinfen, physician in Lichfield, his godfather, and put into his hands a state of his case, written in Latin. Dr. Swinfen was so much struck with the extraordinary acuteness, research, and eloquence of this paper, that in his zeal for his godson he showed it to several people. His daughter, Mrs. Desmoulins, who was many years humanely supported in Dr. Johnson's house in London, told me, that upon his discovering that Dr. Swinfen had communicated his case, he was so much offended, that he was never afterwards fully reconciled to him. He indeed had good reason to be offended; for though Dr. Swinfen's motive was good, he inconsiderately betrayed a matter deeply interesting and of great delicacy, which had been intrusted to him in confidence; and exposed a complaint of his young friend and patient, which, in the superficial opinion of the generality of mankind, is attended with contempt and disgrace.

But let not little men triumph upon knowing that Johnson was an Hypochondriack, was subject to what the learned, philosophical, and pious Dr. Cheyne has so well treated under the title of The English Malady. Though he suffered severely from it, he was not therefore degraded. The powers of his great mind might be troubled, and their full exercise suspended at times; but the mind itself was ever entire. As a proof of this, it is only necessary to consider, that when he was at the very worst, he composed

that state of his own case, which showed an uncommon vigour, not only of fancy and taste, but of judgment". I am aware that he himself was too ready to call such a complaint by the name of madness; in conformity with which notion, he has traced its gradations, with exquisite nicety, in one of the chapters of his Rasselas. But there is surely a clear distinction between a disorder which af fects only the imagination and spirits, while the judgment is sound, and a disorder by which the judgment itself is impaired. This distinction was made to me by the late professor Gaubius of Leyden, physician to the prince of Orange, in a conversation which I had with him several years ago, and he expanded it thus: "If," said he, "a man tell me that he is grievously disturbed, for that he imagines he sees a ruffian coming against him with a drawn sword, though at the same time he is conscious it is a delusion, I pronounce him to have a disordered imagination; but if a man tells me that he sees this, and in consternation calls to me to look at it, I pronounce him to be mad."

It is a common effect of low spirits, or melancholy, to make those who are afflicted with it imagine that they are actually suffering those evils which happen to be most strongly presented to their minds. Some have fancied themselves to be deprived of the use of their limbs, some to labour under acute diseases, others to be in extreme poverty; when, in truth, there was not the least reality in any of the

"Boswell's psychological knowledge is not displayed in this remark. Some faculties of the mind appear to be strengthened by the extinction of others; as we perceive the taste and touch to be more exquisitely enjoyed by the blind than by those who have the use of all their senses. Men of deranged intellects will reason, on every subject that is not connected with the immediate seat of their disorder, with a luminous acuteness that casts the mental powers of other men into shade. See Lord Erskine's speech on insanity for some very precise and admirable rules on this point.

Don Quixote, and the philosopher in the forty-fourth chapter of Rasselas, illustrate our position. Dr. Willis's definition is given in a note to the abovementioned chapter in Rasselas, vol. i. p. 293. Oxford edition of Johnson's works. An incessant dread of insanity, in one form or other, was that single idea to the despotism of which, to adopt the language of De Staël, Johnson's otherwise powerful mind was always and entirely enslaved.-ED.

suppositions; so that when the vapours were dispelled, they were convinced of the delusion. To Johnson, whose supreme enjoyment was the exercise of his reason, the disturbance or obscuration of that faculty was the evil most to be dreaded. Insanity, therefore, was the object of his most dismal apprehension; and he fancied himself seized by it, or approaching to it, at the very time when he was giving proofs of a more than ordinary soundness and vigour of judgment. That his own diseased imagination should have so far deceived him, is strange; but it is stranger still that some of his friends should have given credit to his groundless opinion, when they had such undoubted proofs that it was totally fallacious; though it is by no means surprising that those who wish to depreciate him, should, since his death, have laid hold of this circumstance, and insisted upon it with very unfair aggravation.

Amidst the oppression and distraction of a disease which very few have felt in its full extent, but many have experienced in a slighter degree, Johnson, in his writings, and in his conversation, never failed to display all the varieties of intellectual excellence. In his march through this world to a better, his mind still appeared grand and brilliant, and impressed all around him with the truth of Virgil's noble sentiment—

Igneus est ollis vigor et cœlestis origo.

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The history of his mind as to religion is an important article. I have mentioned the early impressions made upon his tender imagination by his mother, who continued her pious cares with assiduity, but, in his opinion, not with judgment. Sunday," said he, was a heavy day to me when I was a boy. My mother confined me on that day, and made me read The Whole Duty of Man, from a great part of which I could derive no instruction. When, for instance, I had read the chapter on theft, which from my infancy I had been taught was wrong, I was no more convinced that theft was wrong than before; so there was no accession of knowledge. A boy should be introduced to

such books, by having his attention directed to the arrangement, to the style, and other excellencies of composition; that the mind, being thus engaged by an amusing varięty of objects, may not grow weary."

He communicated to me the following particulars upon the subject of his religious progress. "I fell into an inattention to religion, or an indifference about it, in my ninth year. The church at Lichfield, in which we had a seat, wanted reparation, so I was to go and find a seat in other churches; and having bad eyes, and being awkward about this, I used to go and read in the fields on Sunday. This habit continued till my fourteenth year; and still I find a great reluctance to go to church. I then became a sort of lax talker against religion, for I did not much think against it; and this lasted till I went to Oxford, where it would not be suffered. When at Oxford, I took up Law's Serious Call to a Holy Life, expecting to find it a dull book, as such books generally are, and perhaps to laugh at it. But I found Law quite an overmatch for me; and this was the first occasion of my thinking in earnest of religion, after I became capable of rational inquiry." From this

• Mrs. Piozzi has given a strange fantastical account of the original of Dr. Johnson's belief in our most holy religion. "At the age of ten years his mind was disturbed by scruples of infidelity, which preyed upon his spirits, and made him very uneasy; the more so, as he revealed his uneasiness to none, being naturally, as he said, of a sullen temper, and reserved disposition. He searched, however, diligently, but fruitlessly, for evidences of the truth of revelation ; and, at length, recollecting a book he had once seen [I suppose at five years old] in his father's shop, entitled De Veritate Religionis, etc. he began to think himself highly culpable for neglecting such a means of information, and took himself severely to task for this sin, adding many acts of voluntary, and, to others, unknown penance. The first opportunity which offered, of course, he seized the book with avidity; but, on examination, not finding himself scholar enough to peruse its contents, set his heart at rest; and not thinking to inquire whether there were any English books written on the subject, followed his usual amusements and considered his conscience as lightened of a crime. He redoubled his diligence to learn the language that contained the information he most wished; but from the pain which guilt [namely, having omitted to read what he did not understand] had given him, he now began to deduce the soul's immortality; [a sensation of pain in this world being an unquestionable proof of existence in another;] which was the point that belief first stopped at; and from that moment

time forward, religion was the predominant object of his thoughts; though, with the just sentiments of a conscientious christian, he lamented that his practice of its duties fell far short of what it ought to be.

This instance of a mind such as that of Johnson being first disposed, by an unexpected incident, to think with anxiety of the momentous concerns of eternity, and of "what he should do to be saved," may for ever be produced in opposition to the superficial and sometimes profane contempt that has been thrown upon those occasional impressions which it is certain many christians have experienced; though it must be acknowledged that weak minds, from an erroneous supposition that no man is in a state of grace who has not felt a particular conversion, have, in some cases, brought a degree of ridicule upon them; a ridicule, of which it is inconsiderate or unfair to make a general application.

How seriously Johnson was impressed with a sense of religion, even in the vigour of his youth, appears from the following passage in his minutes kept by way of diary :

resolving to be a christian, became one of the most zealous and pious ones our nation ever produced." Anecdotes, p. 17.

This is one of the numerous misrepresentations of this lively lady, which it is worth while to correct; for if credit should be given to such a childish, irrational, and ridiculous statement of the foundation of Dr. Johnson's faith in christianity, how little credit would be due to it. Mrs. Piozzi seems to wish, that the world should think Dr. Johnson also under the influence of that easy logick, Stet pro ratione voluntas.'-BOSWELL.

At a later period of his life, in 1755, Johnson exhibited his admiration of the pious Law's writings by addressing the following earnest questions to his esteemed friend Miss Hill Boothby. "Have you read Mr. Law? not cursorily, but with attention? I wish you would consider him: His appeal to all that doubt, etc. I think the most clear of all his later writings; and in recommending it to you, I shall say no more or less than what you will see he says in his Advertisement to the Reader." In a letter addressed to the above excellent lady, some few days before her death, in 1756, he again says, “I have returned your Law which, however, I earnestly entreat you to give me." It must be confessed, however, that Law's almost mystick effusions imparted some tinge of their own dreary and darkened gloom to the piety of Johnson, who himself allowed that Law "fell latterly into the reveries of Jacob Behmen." See these memoirs under the year 1770.-Ed.