The Life of Samuel Johnson - James Boswell [20]
I again visited him at night. Finding him in a very good humour, I ventured to lead him to the subject of our situation in a future state, having much curiosity to know his notions on that point. Johnson. ‘Why, Sir, the happiness of an unembodied spirit will consist in a consciousness of the favour of God, in the contemplation of truth, and in the possession of felicitating ideas.’ BOSWELL. ‘But, Sir, is there any harm in our forming to ourselves conjectures as to the particulars of our happiness, though the scripture has said but very little on the subject? “We know not what we shall be.”’ JOHNSON. ‘Sir, there is no harm. What philosophy suggests to us on this topick is probable: what scripture tells us is certain. Dr. Henry More has carried it as far as philosophy can. You may buy both his theological and philosophical works in two volumes folio, for about eight shillings.’ BOSWELL. ‘One of the most pleasing thoughts is, that we shall see our friends again.’ JOHNSON. ‘Yes, Sir; but you must consider, that when we are become purely rational, many of our friendships will be cut off. Many friendships are formed by a community of sensual pleasures: all these will be cut off. We form many friendships with bad men, because they have agreeable qualities, and they can be useful to us; but, after death, they can no longer be of use to us. We form many friendships by mistake, imagining people to be different from what they really are. After death, we shall see every one in a true light. Then, Sir, they talk of our meeting our relations: but then all relationship is dissolved; and we shall have no regard for one person more than another, but for their real value. However, we shall either have the satisfaction of meeting our friends, or be satisfied without meeting them.’ BOSWELL. ‘Yet, Sir, we see in scripture, that Dives still retained an anxious concern about his brethren.’ JOHNSON. ‘Why, Sir, we must either suppose that passage to be metaphorical, or hold with many divines, and all the Purgatorians, that departed souls do not all at once arrive at the utmost perfection of which they are capable.’ BOSWELL. ‘I think, Sir, that is a very rational supposition.’ JOHNSON. ‘Why, yes, Sir; but we do not know it is a true one. There is no harm in believing it: but you must not compel others to make it an article of faith; for it is not revealed.’ BOSWELL. ‘Do you think, Sir, it is wrong in a man who holds the doctrine of purgatory, to pray for the souls of his deceased friends?’ JOHNSON. ‘Why, no, Sir.’ BOSWELL. ‘I have been told, that in the Liturgy of the Episcopal Church of Scotland, there was a form of prayer for the dead.’ JOHNSON. ‘Sir, it is not in the liturgy which Laud framed for the Episcopal Church of Scotland: if there is a liturgy older than that, I should be glad to see it.’ BOSWELL. ‘As to our employment in a future state, the sacred writings say little. The Revelation, however, of St. John gives us many ideas, and particularly mentions musick.’ JOHNSON. ‘Why, Sir, ideas must be given you by means of something which you know: and as to musick, there are some philosophers and divines who have maintained that we shall not be spiritualized to such a degree, but that something of matter, very much refined, will remain. In that case, musick may make a part of our future felicity.’147
An obvious aspect of Boswell’s address in this exchange is the variety of conversational roles he has in his repertoire, and his adroitness in assuming them: the hesitant