To prize every thing according to its REAL use, ought to be the aim of a rational being. There are few things which can much conduce to HAPPINESS, and, therefore, few things to be ardently desired. He that looks upon the business and bustle of the world, with the philosophy with which SOCRATES surveyed the fair at Athens, will turn away at last with his exclamation, “How many things are here which I do not want!”7
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No. 126. Saturday, 19 January 1754.
—Steriles nec legit arenas
Ut caneret paucis, mersitque hoc pulvere verum.
LUCAN.1
There has always prevailed among that part of mankind that addict their minds to speculation, a propensity to talk much of the delights of retirement; and some of the most pleasing compositions produced in every age, contain descriptions of the peace and happiness of a country life.
I know not whether those who thus ambitiously repeat the praises of solitude, have always considered, how much they depreciate mankind by declaring, that whatever is excellent or desirable is to be obtained by departing from them; that the assistance which we may derive from one another, is not equivalent to the evils which we have to fear; that the kindness of a few is overbalanced by the malice of many; and that the protection of society is too dearly purchased, by encountering its dangers and enduring its oppressions.
These specious representations of solitary happiness, however opprobrious to human nature, have so far spread their influence over the world, that almost every man delights his imagination with the hopes of obtaining some time an opportunity of retreat. Many indeed, who enjoy retreat only in imagination, content themselves with believing, that another year will transport them to rural tranquillity, and die while they talk of doing what if they had lived longer they would never have done. But many likewise there are, either of greater resolution or more credulity, who in earnest try the state which they have been taught to think thus secure from cares and dangers; and retire to privacy, either that they may improve their happiness, increase their knowledge, or exalt their virtue.
The greater part of the admirers of solitude, as of all other classes of mankind, have no higher or remoter view, than the present gratification of their passions. Of these some, haughty and impetuous, fly from society only because they cannot bear to repay to others the regard which themselves exact, and think no state of life eligible, but that which places them out of the reach of censure or controul, and affords them opportunities of living in a perpetual compliance with their own inclinations, without the necessity of regulating their actions by any other man’s convenience or opinion.
There are others of minds more delicate and tender, easily offended by every deviation from rectitude, soon disgusted by ignorance or impertinence, and always expecting from the conversation of mankind, more elegance, purity and truth than the mingled mass of life will easily afford. Such men are in haste to retire from grossness, falshood and brutality; and hope to find in private habitations at least a negative felicity, and exemption from the shocks and perturbations with which public scenes are continually distressing them.
To neither of these votaries will solitude afford that content, which she has been taught so lavishly to promise. The man of arrogance will quickly discover, that by escaping from his opponents he has lost his flatterers, that greatness is nothing where it is not seen, and power nothing where it cannot be felt: and he, whose faculties are employed in too close an observation of failings and defects, will find his condition very little mended by transferring his attention from others to himself; he will probably soon come back in quest of new objects, and be glad to keep his captiousness employed on any character rather than his own.
Others are seduced into solitude merely by the authority of great names, and expect to find those charms in tranquillity which have allured statesmen and conquerors to the shades: these likewise are apt to wonder at their disappointment, from want of considering, that those whom they aspire to imitate carried with them to their country seats minds full fraught with subjects of reflection, the consciousness of great merit, the memory of illustrious actions, the knowledge of important events, and the seeds of mighty designs to be ripened by future meditation. Solitude was to such men a release from fatigue, and an opportunity of usefulness. But what can retirement confer upon him, who having done nothing can receive no support from his own importance, who having known nothing can find no entertainment in reviewing the past, and who intending nothing can form no hopes from prospects of the future: he can, surely, take no wiser course, than that of losing himself again in the croud, and filling the vacuities of his mind with the news of the day.
Others consider solitude as the parent of philosophy, and retire in expectation of greater intimacies with science, as NUMA repaired to the groves when he conferred with EGERIA.2 These men have not always reason to repent. Some studies require a continued prosecution of the same train of thought, such as is too often interrupted by the petty avocations of common life: sometimes, likewise, it is necessary, that a multiplicity of objects be at once present to the mind; and every thing, therefore, must be kept at a distance, which may perplex the memory, or dissipate the attention.
But though learning may be conferred by solitude, its application must be attained by general converse. He has learned to no purpose, that is not able to teach; and he will always teach unsuccessfully, who cannot recommend his sentiments by his diction or address.
Even the acquisition of knowledge is often much facilitated by the advantages of society: he that never compares his notions with those of others, readily acquiesces in his first thoughts, and very seldom discovers the objections which may be raised against his opinions; he, therefore, often thinks himself in possession of truth, when he is only fondling an error long since exploded. He that has neither companions nor rivals in his studies, will always applaud his own progress, and think highly of his performances, because he knows not that others have equalled or excelled him. And I am afraid it may be added, that the student who withdraws himself from the world, will soon feel that ardour extinguished which praise or emulation had enkindled, and take the advantage of secrecy to sleep rather than to labour.
There remains yet another set of recluses, whose intention intitles them to higher respect, and whose motives deserve a more serious consideration. These retire from the world, not merely to bask in ease or gratify curiosity, but that being disengaged from common cares, they may employ more time in the duties of religion, that they may regulate their actions with stricter vigilance, and purify their thoughts by more frequent meditation.
To men thus elevated above the mists of mortality, I am far from presuming myself qualified to give directions. On him that appears “to pass through things temporary,” with no other care than “not to lose finally the things eternal,”3 I look with such veneration as inclines me to approve his conduct in the whole, without a minute examination of its parts; yet I could never forbear to wish, that while vice is every day multiplying seducements, and stalking forth with more hardened effrontry, virtue would not withdraw the influence of her presence, or forbear to assert her natural dignity by open and undaunted perseverance in the right. Piety practised in solitude, like the flower that blooms in the desart, may give its fragrance to the winds of heaven, and delight those unbodied spirits that survey the works of GOD and the actions of men; but it bestows no assistance upon earthly beings, and however free from taints of impurity, yet wants the sacred splendor of beneficence.
Our MAKER, who, though he gave us such varieties of temper and such difference of powers yet designed us all for happiness, undoubtedly intended, that we should obtain that happiness by different means. Some are unable to resist the temptations of importunity, or the impetuosity of their own passions incited by the force of present temptations: of these it is undoubtedly the duty, to fly from enemies which they cannot conquer, and to cultivate, in the calm of solitude, that virtue which is too tender to endure the tempests of public life. But the
re are others, whose passions grow more strong and irregular in privacy; and who cannot maintain an uniform tenor of virtue, but by exposing their manners to the public eye, and assisting the admonitions of conscience with the fear of infamy: for such it is dangerous to exclude all witnesses of their conduct, till they have formed strong habits of virtue, and weakened their passions by frequent victories. But there is a higher order of men so inspirited with ardour, and so fortified with resolution, that the world passes before them without influence or regard: these ought to consider themselves as appointed the guardians of mankind; they are placed in an evil world, to exhibit public examples of good life; and may be said, when they withdraw to solitude, to desert the station which PROVIDENCE assigned them.
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No. 137. Tuesday, 26 February 1754.
PYTH.1
What have I been doing?
As man is a being very sparingly furnished with the power of prescience, he can provide for the future only by considering the past; and as futurity is all in which he has any real interest, he ought very diligently to use the only means by which he can be enabled to enjoy it, and frequently to revolve the experiments which he has hitherto made upon life, that he may gain wisdom from his mistakes and caution from his miscarriages.
Though I do not so exactly conform to the precepts of PYTHAGORAS, as to practise every night this solemn recollection, yet I am not so lost in dissipation as wholly to omit it; nor can I forbear sometimes to enquire of myself, in what employments my life has passed away. Much of my time has sunk into nothing, and left no trace by which it can be distinguished, and of this I now only know, that it was once in my power and might once have been improved.
Of other parts of life memory can give some account: at some hours I have been gay, and at others serious; I have sometimes mingled in conversation, and sometimes meditated in solitude; one day has been spent in consulting the antient sages, and another in writing ADVENTURERS.
At the conclusion of any undertaking, it is usual to compute the loss and profit. As I shall soon cease to write ADVENTURERS, I could not forbear lately to consider what has been the consequence of my labours; and whether I am to reckon the hours laid out in these compositions, as applied to a good and laudable purpose, or suffered to fume away in useless evaporations.
That I have intended well, I have the attestation of my own heart; but good intentions may be frustrated, when they are executed without suitable skill, or directed to an end unattainable in itself.
Some there are, who leave writers very little room for self congratulation; some who affirm, that books have no influence upon the public, that no age was ever made better by its authors, and that to call upon mankind to correct their manners, is, like XERXES, to scourge the wind or shackle the torrent.2
This opinion they pretend to support by unfailing experience. The world is full of fraud and corruption, rapine and malignity; interest is the ruling motive of mankind, and every one is endeavouring to increase his own stores of happiness by perpetual accumulation, without reflecting upon the numbers whom his superfluity condemns to want: in this state of things a book of morality is published, in which charity and benevolence are strongly enforced; and it is proved beyond opposition, that men are happy in proportion as they are virtuous, and rich as they are liberal. The book is applauded, and the author is preferred; he imagines his applause deserved, and receives less pleasure from the acquisition of reward, than the consciousness of merit. Let us look again upon mankind: interest is still the ruling motive, and the world is yet full of fraud and corruption, malevolence and rapine.
The difficulty of confuting this assertion, arises merely from its generality and comprehension: to overthrow it by a detail of distinct facts, requires a wider survey of the world than human eyes can take; the progress of reformation is gradual and silent, as the extension of evening shadows; we know that they were short at noon, and are long at sun-set, but our senses were not able to discern their increase; we know of every civil nation that it was once savage, and how was it reclaimed but by precept and admonition?
Mankind are universally corrupt, but corrupt in different degrees; as they are universally ignorant, yet with greater or less irradiations of knowledge. How has knowledge or virtue been increased and preserved in one place beyond another, but by diligent inculcation and rational inforcement.
Books of morality are daily written, yet its influence is still little in the world; so the ground is annually ploughed, and yet multitudes are in want of bread. But, surely, neither the labours of the moralist nor of the husbandman are vain: let them for a while neglect their tasks, and their usefulness will be known; the wickedness that is now frequent would become universal, the bread that is now scarce would wholly fail.
The power, indeed, of every individual is small, and the consequence of his endeavours imperceptible in a general prospect of the world. PROVIDENCE has given no man ability to do much, that something might be left for every man to do. The business of life is carried on by a general co-operation; in which the part of any single man can be no more distinguished, than the effect of a particular drop when the meadows are floated by a summer shower: yet every drop increases the inundation, and every hand adds to the happiness or misery of mankind.
That a writer, however zealous or eloquent, seldom works a visible effect upon cities or nations, will readily be granted. The book which is read most, is read by few, compared with those that read it not; and of those few, the greater part peruse it with dispositions that very little favour their own improvement.
It is difficult to enumerate the several motives, which procure to books the honour of perusal: spite, vanity, and curiosity, hope and fear, love and hatred, every passion which incites to any other action, serves at one time or other to stimulate a reader.
Some are fond to take a celebrated volume into their hands, because they hope to distinguish their penetration, by finding faults which have escaped the public; others eagerly buy it in the first bloom of reputation, that they may join the chorus of praise, and not lag, as FALSTAFF terms it, in “the rearward of the fashion.”3
Some read for stile, and some for argument: one has little care about the sentiment, he observes only how it is expressed; another regards not the conclusion, but is diligent to mark how it is inferred: they read for other purposes, than the attainment of practical knowledge; and are no more likely to grow wise by an examination of a treatise of moral prudence, than an architect to inflame his devotion by considering attentively the proportions of a temple.
Some read that they may embellish their conversation, or shine in dispute; some that they may not be detected in ignorance, or want the reputation of literary accomplishments: but the most general and prevalent reason of study, is the impossibility of finding another amusement equally cheap or constant, equally independent on the hour or the weather. He that wants money to follow the chace of pleasure through her yearly circuit, and is left at home when the gay world rolls to Bath or Tun-bridge; he whose gout compells him to hear from his chamber, the rattle of chariots transporting happier beings to plays and assemblies, will be forced to seek in books a refuge from himself.
The author is not wholly useless, who provides innocent amusements for minds like these. There are in the present state of things so many more instigations to evil, than incitements to good, that he who keeps men in a neutral state, may be justly considered as a benefactor to life.
But, perhaps, it seldom happens, that study terminates in mere pastime. Books have always a secret influence on the understanding; we cannot at pleasure obliterate ideas; he that reads books of science, though without any fixed desire of improvement, will grow more knowing; he that entertains himself with moral or religious treatises, will imperceptibly advance in goodness; the ideas which are often offered to the mind, will at last find a lucky moment when it is disposed to receive them.
It is, therefore, urged without reason, as a discouragement to writers, that there are already books suf
ficient in the world; that all the topics of persuasion have been discussed, and every important question clearly stated and justly decided; and that, therefore, there is no room to hope, that pigmies should conquer where heroes have been defeated, or that the petty copiers of the present time should advance the great work of reformation, which their predecessors were forced to leave unfinished.
Whatever be the present extent of human knowledge, it is not only finite, and therefore in its own nature capable of increase; but so narrow, that almost every understanding may by a diligent application of its powers hope to enlarge it. It is, however, not necessary, that a man should forbear to write, till he has discovered some truth unknown before; he may be sufficiently useful, by only diversifying the surface of knowledge, and luring the mind by a new appearance to a second view of those beauties which it had passed over inattentively before. Every writer may find intellects correspondent to his own, to whom his expressions are familiar, and his thoughts congenial; and, perhaps, truth is often more successfully propagated by men of moderate abilities, who, adopting the opinions of others, have no care but to explain them clearly, than by subtile speculatists and curious searchers, who exact from their readers powers equal to their own, and if their fabrics of science be strong take no care to render them accessible.
For my part, I do not regret the hours which I have laid out on these little compositions. That the world has grown apparently better, since the publication of the ADVENTURER, I have not observed; but am willing to think, that many have been affected by single sentiments, of which it is their business to renew the impression; that many have caught hints of truth, which it is now their duty to persue; and that those who have received no improvement, have wanted not opportunity but intention to improve.
Selected Essays (Penguin Classics) Page 48
