Nonfiction > Henry Craik, ed. > English Prose > Vol. IV. Eighteenth Century
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Henry Craik, ed.  English Prose.  1916.
Vol. IV. Eighteenth Century
 
Praises of Solitude
By Samuel Johnson (1709–1784)
 
From Adventurer, No. 126

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.
  1
  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.  2
  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.  3
  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 control, 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.  4
  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, falsehood, and brutality, and hope to find in private habitations at least a negative felicity, an exemption from the shocks and perturbations with which public scenes are continually distressing them.  5
  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 upon any character rather than his own.  6
  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, for 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 further 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 crowd, and filling the vacuities of his mind with the news of the day.  7
  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. 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 everything, therefore, must be kept at a distance, which may perplex the memory, or dissipate the attention.  8
  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.  9
  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.  10
  There remains yet another set of recluses, whose intention entitles 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.  11
  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,” 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 effrontery, 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 desert, 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 splendour of beneficence.  12
  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 attain 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 there 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 inspired 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.  13
 
 
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