“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.  Where 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 politicks and morality; but when we perceive the whole at once, as in numerical computations, all agree in one judgment, and none ever varies 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 needs not be yours.  I see no danger that the present generation should omit to leave successours behind them:  we are not now inquiring for the world, but for ourselves.”

CHAP.  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.