"I did not expect," answered, the Princess, "to hear that imputed to falsehood which is the consequence only of frailty. To the mind, as to the eye, it is difficult to compare with exactness objects vast in their extent and various in their parts. When we see or conceive the whole at once, we readily note the discriminations and decide the preference, but of two systems, of which neither can be surveyed by any human being in its full compass of magnitude and multiplicity of complication, where is the wonder that, judging of the whole by parts, I am alternately affected by one and the other as either presses on my memory or fancy? We differ from ourselves just as we differ from each other when we see only part of the question, as in the multifarious relations of politics and morality, but when we perceive the whole at once, as in numerical computations, all agree in one judgment, and none ever varies in his opinion."
"Let us not add," said the Prince, "to the other evils of life the bitterness of controversy, nor endeavour to vie with each other in subtilties of argument. We are employed in a search of which both are equally to enjoy the success or suffer by the miscarriage; it is therefore fit that we assist each other. You surely conclude too hastily from the infelicity of marriage against its institution; will not the misery of life prove equally that life cannot be the gift of Heaven? The world must be peopled by marriage or peopled without it."
"How the world is to be peopled," returned Nekayah, "is not my care and need not be yours. I see no danger that the present generation should omit to leave successors behind them; we are not now inquiring for the world, but for ourselves."
CHAPTER XXIX - THE DEBATE ON MARRIAGE (CONTINUED).
"THE good of the whole," says Rasselas, "is the same with the good of all its parts. If marriage be best for mankind, it must be evidently best for individuals; or a permanent and necessary duty must be the cause of evil, and some must be inevitably sacrificed to the convenience of others. In the estimate which you have made of the two states, it appears that the incommodities of a single life are in a great measure necessary and certain, but those of the conjugal state accidental and avoidable. I cannot forbear to flatter myself that prudence and benevolence will make marriage happy. The general folly of mankind is the cause of general complaint. What can be expected but disappointment and repentance from a choice made in the immaturity of youth, in the ardour of desire, without judgment, without foresight, without inquiry after conformity of opinions, similarity of manners, rectitude of judgment, or purity of sentiment?
"Such is the common process of marriage. A youth and maiden, meeting by chance or brought together by artifice, exchange glances, reciprocate civilities, go home and dream of one another. Having little to divert attention or diversify thought, they find themselves uneasy when they are apart, and therefore conclude that they shall be happy together. They marry, and discover what nothing but voluntary blindness before had concealed; they wear out life in altercations, and charge Nature with cruelty.
"From those early marriages proceeds likewise the rivalry of parents and children: the son is eager to enjoy the world before the father is willing to forsake it, and there is hardly room at once for two generations. The daughter begins to bloom before the mother can be content to fade, and neither can forbear to wish for the absence of the other.
"Surely all these evils may be avoided by that deliberation and delay which prudence prescribes to irrevocable choice. In the variety and jollity of youthful pleasures, life may be well enough supported without the help of a partner. Longer time will increase experience, and wider views will allow better opportunities of inquiry and selection; one advantage at least will be certain, the parents will be visibly older than their children."
(Editor：library)