imaginary beings, each rank of whom he supposes to derive benefit from the pains of those who inhabit a lower grade. Johnson’s piety and humility, his profound sense of the reality of human suffering and the weakness of human faculty, were outraged by this fantastic philosophy. ‘To these speculations,’ he says, ‘humanity is unequal.’ In a passage of relentless satire Soame Jenyns is introduced, for the first time, to the meaning of his own hypothesis. ‘He imagines,’ says Johnson, ‘that as we have not only animals for food, but choose some for our own diversion, the same privilege may be allowed to some beings above us, who may deceive, torment, or destroy us for the ends only of their own pleasure and utility. This he again finds impossible to be conceived, but that impossibility lessens not the probability of the conjecture, which by analogy is so strongly confirmed.
‘I cannot resist the temptation of contemplating this analogy, which, I think, he might have carried further, very much to the advantage of his argument. He might have shown that these hunters, whose game is man, have many sports analogous to our own. As we drown whelps and kittens, they amuse themselves now and then with sinking a ship, and stand round the fields of Blenheim or the walls of Prague, as we encircle a cock-pit. As we shoot a bird flying, they take a man in the midst of his business or pleasure, and knock him down with an apoplexy. Some of them, perhaps, are virtuosi, and delight in the operations of an asthma, as a human philosopher in the effects of an air-pump. To swell a man with a tympany is as good sport as to blow a frog. Many a merry bout have these frolic beings at the vicissitudes of an ague, and good sport it
