FOOTNOTES

We’re sadly ignorant, when we hope to findIn shades a med’cine for a troubled mind;Wan grief will haunt us wheresoe’er we go,Sigh in the breeze, and in the streamlet flow:There pale inaction pines his life away,And satiate, curses the return of day;There love, insatiate, rages wild with pain,Endures the blast, or plunges in the main;There superstition broods o’er all her fearsAnd yells of demons in the zephyr hearsHe who a hermit is resolv’d to dwell,And bids a social life a long farewell,Is impious.

We’re sadly ignorant, when we hope to find

In shades a med’cine for a troubled mind;

Wan grief will haunt us wheresoe’er we go,

Sigh in the breeze, and in the streamlet flow:

There pale inaction pines his life away,

And satiate, curses the return of day;

There love, insatiate, rages wild with pain,

Endures the blast, or plunges in the main;

There superstition broods o’er all her fears

And yells of demons in the zephyr hears

He who a hermit is resolv’d to dwell,

And bids a social life a long farewell,

Is impious.

It has already been observed, upon the authority of a very accurate and profound observer of nature, that a very extraordinary temperament of mind and constitution of body are required to sustain, with tranquillity and endurance, the various fatigues of continued solitude; and certain it is, that a human creature who is constantly pent up in seclusion, must, if he be not of a very exalted character, soon become melancholy and miserable. Happiness, like every other valuable quality, cannot be completely possessed, without encountering many dangers, and conquering many difficulties. The prize is great, but the task is arduous. A healthy body, and vigorous mind, are as essentially necessary to the enterprise, as equal courage and fortitude are to its success. The bold adventurer, who, destitute of these resources, quits the bays and harbors of society, shallow, rocky, and dangerous, as they undoubtedly are, and commits himself to the wild and expansive sea of solitude, will sink into its deep and disastrous bed without a hold to save him from destruction. The few instances we have already given, to which many more might easily be added, furnish unequivocal testimony of the truth of this grand precept,it is not good for man to be alone: which was given by the great Author of nature, and imprinted in characters sufficiently legible on the human heart.

God never made a solitary man:’Twould jar the concord of his general plan.Should man through nature solitary roam,His will his sovereign, every where his home,What force would guard him from the lion’s jaw?What swiftness save him from the panther’s paw?Or should fate lead him to some safer shore,Where panthers never prowl, nor lions roar,Where liberal nature all her charms bestows,Suns shine, birds sing, flowers bloom, and water flows,Still discontented, though such glories shoneHe’d sigh and murmur to be there alone.

God never made a solitary man:

’Twould jar the concord of his general plan.

Should man through nature solitary roam,

His will his sovereign, every where his home,

What force would guard him from the lion’s jaw?

What swiftness save him from the panther’s paw?

Or should fate lead him to some safer shore,

Where panthers never prowl, nor lions roar,

Where liberal nature all her charms bestows,

Suns shine, birds sing, flowers bloom, and water flows,

Still discontented, though such glories shone

He’d sigh and murmur to be there alone.

Content cannot be procured, except by social intercourse, or a judicious communion with those whom congenial tastes, and similar talent and dispositions,point out for our companions. The civilization of man, from whence the species derive such happy consequences, results entirely from a proper management of thesocial principles; even the source of his support, the melioration of the otherwise rude and unprofitable earth, can only be attained by social combination. How erroneous a notion, therefore, must the minds of those men have formed of “their being’s end and aim,” and how strong must their antipathies to the species be, who like a certain celebrated French hermit, would choose a station among the craters of Vesuvius, as a place which afforded them greater security than the society of mankind! The idea of being able to produce our own happiness from the stores of amusement and delight which we ourselves may possess, independently of all communication with, or assistance from others, is certainly extremely flattering to the natural pride of man; but even if this were possible, and that a solitary enthusiast could work up his feelings to a higher and more lasting degree of felicity, than an active inhabitant of the world, amid all its seducing vices and enchanting follies, is capable of enjoying, it would not follow that society is not the province of all those whom peculiar circumstances have not unfitted for its duties and enjoyments. It is, indeed, a false and deceitful notion, that a purer stream of happiness is to be found in the delightful bowers of solitude than in the busy walks of men. Neither of these stations enjoy exclusively this envied stream: for it flows along the vale of peace, which lies between the two extremes; and those who follow it with a steady pace, without deviating too widely from its brink on either side, will reach its source, and taste it at its spring. But devious, to a certain degree, must be the walk; for the enjoyments of life are best attained by being varied with judgment and discretion. The finest joys grow nauseous to the taste when the cup of pleasure is drained to its dregs. The highest delight loses its attraction by too frequent recurrence. It is only by a proper mixture and combination of the pleasures of society with those of solitude, of the gay and lively recreations of the world with the serene and tranquil satisfactions of retirement, that we can enjoy each in its highest relish. Life is intolerable without society; and society loses half its charms by being too eagerly and constantly pursued. Society, indeed, by bringing men of congenial minds and similar dispositions together, uniting them by a community of pursuits, and a reciprocalsympathy of interests, may greatly assist the cause of truth and virtue, by advancing the means of human knowledge and multiplying the ties of human affections; and so far as the festive board, the lively dance, the brilliant coterie, and other elegant and fashionable pastimes, contribute to these ends, they are truly valuable, and deserve, not only encouragement, but approbation. On this principle, the various clubs which are formed by artizans, and other inferior orders in society, ought to be respected. The mind, in order to preserve its useful activity and proper tone, must be occasionally relaxed, which cannot be so beneficially effected as by means of associations founded on the pursuit of common pleasure. A friendly meeting, or a social entertainment, exhilarates the spirits, exercises the faculties of the mind; calls forth the feelings of the heart, and creates, when properly formed and indulged, a reciprocity of kindness, confidence, and esteem. It softens the severity of virtue, while it strengthens and enforces its effects. I therefore sincerely exhort my disciples not to absent themselves morosely from public places, nor to avoid the social throng; which cannot fail to afford to judicious, rational, and feeling minds, many subjects both of amusement and instruction. It is true, that we cannot relish the pleasures, and taste the advantages of society, without being able to give a patient hearing to the tongue of folly, to excuse error, to bear with infirmity, to view mediocrity of talents without scorn, and illiberality of sentiment without retort; to indulge frivolity of behavior, and even to forgive rudeness of manners: but the performance of these conditions meets with its own reward; for it is scarcely credible, how very much our own tempers and dispositions are meliorated, and our understandings improved, by bearing with the different tempers, and humoring the perverse dispositions of others; we experience by such a conduct the high delight of pleasing others, and the great advantage of improving ourselves.

Delightful, however, as social pleasures naturally are to the human mind; necessary as they certainly are, under proper regulations, to the preservation of the spirits; and beneficial as they may undoubtedly be rendered, by judicious choice and wise reflection, it is not every person who withdraws himself from the highly colored scenes of public life, to the shades of privacy and retirement, that deserves the imputation generallycast on such characters, of being inclined to sullenness and misanthropy. There are many who seek the retreats of solitude, for the very purpose of rendering their efforts more useful to society; many who relinquish the endearments of private friendship, and the applauses of public approbation, only the more nobly to deserve them; and many, whose souls are so bitterly tormented by the anguish of misfortune, and the sickness of sorrow, that they find no relief from society, and recede from its scenes to avoid giving disturbance to that gayety which they are incapable of enjoying, and to prevent their fractious feelings from molesting any but themselves. There are others who retire from the world to pursue objects the most glorious to the individual, and most useful to mankind; the attainment of which can only be hoped for from the advantages which solitude affords. Glowing with a sublime and generous spirit, they sacrifice the joys of life, the charms of society, and even the advantages of health, to show their attachment to the species; and, immured from the sight of this world, toil, with indefatigable industry, for its benefit, without expecting any other reward than the satisfaction resulting from the sense of having promoted the interest, and advanced the happiness of their fellow creatures. So also,

Sage reflection, bent with years;Conscious virtue, void of fears;Muffled silence, wood-nymph shy;Meditation’s piercing eye;Halcyon peace on moss reclin’d;Retrospect, that sears the mind;Rapt, earth-gazing reverie;Blushing, artless modesty;Health, that snuffs the morning air;Full-ey’d truth, with bosom bare;Inspiration, nature’s child,Seek the solitary wild.

Sage reflection, bent with years;

Conscious virtue, void of fears;

Muffled silence, wood-nymph shy;

Meditation’s piercing eye;

Halcyon peace on moss reclin’d;

Retrospect, that sears the mind;

Rapt, earth-gazing reverie;

Blushing, artless modesty;

Health, that snuffs the morning air;

Full-ey’d truth, with bosom bare;

Inspiration, nature’s child,

Seek the solitary wild.

The state of the mind, if properly consulted, will discover whether solitude may be safely indulged. The bosom that, amidst the gay delights and luxurious pleasures of the world, feels a rising discontent and uneasiness, may try the retreats of solitude without danger: and if, after a certain period, an attachment to its mild and tranquil scenes continues, and the heart enjoys that quietude and content which it before so vainly wished to experience, society may be advantageously relinquished. The patient may, under such circumstances, safely indulge the natural inclinations of the mind, andgratify the habitual feelings of his heart: he may then exclaim in the language of the poet,

“Oh! snatch me swift from those tumultuous scenes,To lonely groves and sweetly verdant greens,To where religion, peace, and comfort dwell,And cheer with heavenly rays the lonely cell:To where no ruffling winds, no raging seas,Disturb the mind amidst its pensive ease:Each passion calm; where mild affections shine,The soul-enjoying quietude divine:Unknown in private or in public strife,Soft sailing down the placid stream of life:Aw’d by no terrors, by no cares perplex’d;My life a gentle passage to the next.”

“Oh! snatch me swift from those tumultuous scenes,

To lonely groves and sweetly verdant greens,

To where religion, peace, and comfort dwell,

And cheer with heavenly rays the lonely cell:

To where no ruffling winds, no raging seas,

Disturb the mind amidst its pensive ease:

Each passion calm; where mild affections shine,

The soul-enjoying quietude divine:

Unknown in private or in public strife,

Soft sailing down the placid stream of life:

Aw’d by no terrors, by no cares perplex’d;

My life a gentle passage to the next.”

But when that delightful tranquillity of mind, which an excess of social pleasure has impaired or destroyed, is not restored to its original purity by the uninterrupted quietude of seclusion, it may fairly be concluded, that there is some natural and constitutional defect, that defeats the remedy, and prevents the soul from tasting that serenity which is so essential to the enjoyment of human happiness. Under such circumstances it is dangerous to indulge the pleasures of solitude; the sufferer should fly back to society; cultivate the duties of active life, and solicit, with temperate indulgence, its more agreeable enjoyments. For, although the pleasures and occupations of the world cannot eradicate this species of intellectual disease, they may, by being judiciously followed, suspend its progress, and alleviate its pangs. That case must always be desperate, when the antidote is too weak to reach the poison, or to counteract its operation. A pious resignation to his fate can alone afford relief.

“Oh! as it pleases thee, thou Power Supreme,To drive my bark thro’ life’s more rapid stream,If lowering storms my destin’d course attend,And ocean rage ’til this black voyage shall end,Let ocean rage, and storms indignant roar,I bow submissive and resign’d adore:Resign’d adore, in various changes tri’d;Thy own lov’d Son my anchor and my guide:Resign’d adore, whate’er thy will decree;My faith in Jesus, and my hope in Thee;And humbly wait ’til, through a sea of woes,I reach the wish’d-for harbor of repose.”

“Oh! as it pleases thee, thou Power Supreme,

To drive my bark thro’ life’s more rapid stream,

If lowering storms my destin’d course attend,

And ocean rage ’til this black voyage shall end,

Let ocean rage, and storms indignant roar,

I bow submissive and resign’d adore:

Resign’d adore, in various changes tri’d;

Thy own lov’d Son my anchor and my guide:

Resign’d adore, whate’er thy will decree;

My faith in Jesus, and my hope in Thee;

And humbly wait ’til, through a sea of woes,

I reach the wish’d-for harbor of repose.”

There are, however, circumstances under which it is absolutely necessary to retire from the world, in order to avoid the recurrence of sentiments and feelings thatare pregnant with unhappiness. To a mind that feels unconquerable disgust of the manners and maxims of a world which it cannot reform; to a heart that turns with horror from the various sights the world exhibits of human wo, which he is incapable of relieving; to a bosom that is stung by the various vices which he cannot prevent or restrain, and which are hourly practised among the sons of men, retirement becomes an obligation which the justice that every good man owes to his own felicity demands. The impulse of solitude may in such cases be conscientiously indulged, in the firmest confidence of its rectitude. It is a retreat necessary to the preservation, not only of happiness but of virtue; and the world itself may be benefited by its effects. Removed from the sad scenes of inactivity, wretchedness, and guilt, the tender feelings of pity are regulated with composure; the mind views its own operations with nicer discrimination; the high sense of virtue is rendered less indignant; and the hatred against vice more temperate and discerning. The violent emotions which created the disgusting pain gently subside; and as our reflections on the condition of human nature prevail, the soul feels how incumbent it is to endeavor to bear with the follies, to alleviate the miseries, and to reform the vices of mankind; while the leisure and quietude which solitude affords, enables a man, who has thus retired, to point out the most likely means of accomplishing the ends which his lonely meditation, and philanthropic feelings, have generally inspired.

“With aspect mild, and elevated eye,Behold him seated on a mount serene,Above the fogs of sense, and passion’s storm.All the black cares and tumults of this life,Like harmless thunder breaking at his feet,Excite his pity, nor impair his peace.Earth’s genuine sons, the sceptred and the slave,A mingled mob! a wandering herd! he sees,Bewilder’d in the vale; in all unlike,His full reverse in all! What higher praiseWhat stronger demonstration of the right?Himself too much he prizes to be proud,And nothing thinks so great in man as man.Too dear he holds man’s interest to neglectAnother’s welfare, or his right invade.Wrong he sustains with temper, looks on heav’n,Nor stoops to think his injurer his foe;But looks with gentle pity round, to findHow he can best relieve another’s wo,Or hush the vicious passions into peace.”

“With aspect mild, and elevated eye,

Behold him seated on a mount serene,

Above the fogs of sense, and passion’s storm.

All the black cares and tumults of this life,

Like harmless thunder breaking at his feet,

Excite his pity, nor impair his peace.

Earth’s genuine sons, the sceptred and the slave,

A mingled mob! a wandering herd! he sees,

Bewilder’d in the vale; in all unlike,

His full reverse in all! What higher praise

What stronger demonstration of the right?

Himself too much he prizes to be proud,

And nothing thinks so great in man as man.

Too dear he holds man’s interest to neglect

Another’s welfare, or his right invade.

Wrong he sustains with temper, looks on heav’n,

Nor stoops to think his injurer his foe;

But looks with gentle pity round, to find

How he can best relieve another’s wo,

Or hush the vicious passions into peace.”

Those who have passed their lives in the domestic privacies of retirement; who have been only used to the soft and gentle offices of friendship, and to the tender endearments of love; who have formed their notion of virtue from those bright images which the purity of religion, the perfection of moral sentiments, and the feelings of an affectionate heart, have planted in their minds, are too apt to yield to the abhorrence and disgust they must unavoidably feel on a first view of the artificial manners and unblushing vices of the world. Issuing from the calm retreats of simplicity and innocence, and fondly hoping to meet with more enlarged perfection in the world, their amiable, just and benevolent dispositions are shocked at the sour severities, the sordid selfishness, the gross injustice, the base artifices, and the inhuman cruelties, which deform the fairest features of social life, and disgrace the best famed fabric of human polity. Revolting, however, as this disappointment must certainly be, and grievously as the feelings of such characters be wounded on their entering the world, it is a cowardly desertion of their duty to shrink from the task, and withdraw their services from their fellow creatures. Constituted as society is, human happiness, and the improvement of the species, materially depend upon the active concurrence of every individual in the general scheme of nature; and the man who withholds his assistance to promote the public good, loosens or destroys a link in that chain of things, by which the whole is intended to be kept together and preserved. The doctrine, therefore cannot be too forcibly inculcated, that is indispensably incumbent on every individual so to accommodate himself to the manners of his contemporaries, and the temper of the times, that he may have an opportunity of promoting the happiness of others, while he increases, his own; of extending the scale of human knowledge by his social industry; of relieving distress by his bounty; and of exhibiting the deformities of vice, and the beauties of virtue, both by his precept and example. And this sacred obligation, by which every good man feels himself so firmly bound to promote the welfare and happiness of his fellow creatures, of course enjoins him to shun, with equal perseverance, the giddy multitude in their pursuits of lawless pleasure, and to avoid the thoughtless votaries, and baneful orgies, of wit, intemperance, and sensual debauchery. This is best effected by every individual forming a rational scheme of domesticenjoyment, and engaging in some useful occupation, in which neither the frivolous pursuits of the vainly busy, the ostentatious parade of the richly proud, the faithless pleasures of the unthinking gay, the insatiable anxieties of avarice, nor the distracting compunctions of vice, shall form any part; but in which, with a few amiable and faithful friends, he shall pass the intervals of virtuous industry, or charitable exertion, in the bosom of a fond and cheerful family, whose mutual endearments and affections will confer on each other the highest happiness human nature is capable of enjoying.

Active in indolence, abroad who roamIn quest of happiness, which dwells at home,With vain pursuits fatigued, at length will findIts real dwelling is a virtuous mind.

Active in indolence, abroad who roam

In quest of happiness, which dwells at home,

With vain pursuits fatigued, at length will find

Its real dwelling is a virtuous mind.

Retirement, however, when it is not inconsistent with our duties to society, or injurious to those family interests which it is one of our principal foundations of happiness to promote, is capable of producing the most beneficial effects on our minds. The self-communion which must accompany a wise and rational solitude, not only fosters and confirms our virtuous inclinations, but detects and expels those latent vices which have secretly crept into and corrupted the heart. It induces a habit of contemplation, which invigorates the faculties of the soul; raises them to the highest energies, and directs them to purposes more elevated and noble than it was possible for them, amidst the business and pleasures of public life, to attain. It tends, indeed, to unfold the powers of the mind to so great an extent, that we are ashamed of having thought that our talents were confined within the limits we had prescribed, and blush at the ignorance and cowardice by which we were deceived. The activity of genius is unlimited, and the measure of its effects depends entirely upon a steady exertion of its powers. A courageous and persevering industry is capable of surmounting every difficulty, and of performing the highest achievements. A sense of intellectual weakness so far from being indulged, ought to be combated withfortitude and resolution, until it is completely destroyed. The human mind, like a noble tree, extends its branches widely round, and raises them to the skies, in proportion as the soil on which it grows is more or less cultivated and manured: but not being fixed to any certain spot, its growth may be improved to any size, by transplanting it to the soil in which it most delights to dwell. By that firm reliance on its natural strength, that indefatigable exertion of its improved powers, that steady observance of its successful operations, that warm and active zeal for excellence to which it is invited by the advantages, and encouraged by the opportunities, which seclusion affords, it will ascend from one stage of improvement to another, from acquisition to acquisition; and, by a gradual and steady progress, reach a comprehensive elevation, as great and surprising as it was once thought visionary and unattainable. To these sublime and noble effects of human intellect, solitude is the sincerest guide and most powerful auxiliary; and he who aspires to mental and moral excellence, whose soul is anxious to become both great and good, will, of course, seek its inspiring shades.

Solitude, indeed, under any circumstances, can only become injurious by being carried to excess, or by being misapplied; and what is there that will not, by being abused, or misapplied, be rendered equally injurious? The highest advantages society is capable of conferring, the loftiest flights of fancy, the best affections of the heart, the greatest strength of body, the happiest activity of the mind, the elements of fire and water, the blessings of liberty, and, in short, all the excellent gifts of Providence, as well as all the ingenious contrivances of man, may, by these means be perverted, their uses destroyed, their ends and objects defeated, and their operations and effects rendered extensively mischievous and detrimental.

The general disadvantages which solitude is certainly capable of producing, cannot be lessened by conceding to its adversaries, that it is, when sought under unfavorable circumstances, inauspicious to human happiness.It would be overstepping the sacred boundaries of truth, and violating the rights of candor, not to admit that irrational solitude frequently overclouds the reason, contracts the understanding, vitiates the manners, inflames the passions, corrupts the imagination, sours the temper, and debases the whole character of its votaries. Nor is it necessary to deny, that many of them instead of employing the delightful leisure which retirement affords, to hush the jarring passions, to chastise the fancy, to elevate and adorn the mind, and to reform and meliorate the heart, have been too often occupied in the most frivolous pursuits, and in the indulgence of the most sordid and criminal desires.

But these instances in which the pure and peaceful retreats of solitude have been tainted and disturbed by the vicious and turbulent desires of the world, only demonstrate the infirm, corrupt, and imperfect nature of the species, and not in the smallest degree, depreciate the value of those high advantages which result from occasional and well regulated solitude.

It is said, by a celebrated German writer, in a poetical personification of solitude, that she holds in one hand a cup of bliss, in which she presents unceasing sweets to the lips of the happy; and in the other grasps an envenomed dagger, which she plants with increasing tortures in the bosom of the wretched; but this must be considered as the language of the muse, and mere flight of poetic fancy; except, indeed, so far as it tends to enforce the idea, that virtue will always be happy, and vice forever miserable; for retirement, while it pours the balm of comfort into the aching bosom of the unfortunate, and offers a cordial, cheering as nectar, to the drooping spirits of the wise and virtuous, only operates as a corrosive, agonizing poison, on the constitutions of the weak and vicious.

It is a gross mistake, to suppose that the pleasures of social life are incompatible with the benefits to be derived from solitude. They may not only be intermingled with, but made mutually to aid and augment each other. Solitude may surely be enjoyed without undergoing an exile from the world; and society maybe freely mixed with, without absolutely renouncing the pleasures of retirement. The circumstances of life, indeed, call loudly on every mind to interchange the pursuits of activity and scenes of quietude and repose. The alliance of solitude and society is necessary to the perfection not only of the intellectual character, but to the corporeal constitution of man. To conclude that the duties of life must necessarily be neglected by devoting a portion of our time to solitude, is much more erroneous than to conclude that those duties are not always fulfilled amidst the pleasures or business of society.

Daily observation proves most clearly, that many of the charms, and some of the benefits, of rural retreat, may be enjoyed without retiring to any very considerable distance from the metropolis, the seat of social joys and interested activity. Petrarch, during his residence in the city of Parma, though extremely flattered by the friendship shown him, was glad to steal from public life as often as he could, and to indulge the high delight he naturally felt in wandering through the fields and woods which surrounded the metropolis. One day, led by his love of exercise, he passed the river of Lenza, which is three miles from Parma, and found himself in the territory of Rhegio, in a forest which is called Sylva Plana, or Low Wood: though it is situated upon a hill, from whence are discovered the Alps, and all Cisalpine Gaul. Aged oaks, whose heads seemed to touch the clouds, sheltered the avenues of the forest from the rays of the sun: while the fresh breezes which descended from the neighboring mountains, and the little rivulets which brawled along its skirts, tempered the meridian heats of the day, and preserved to the earth, even in the greatest droughts, a soft verdure, enamelled with the finest flowers. Birds of every kind warbled forth their rural songs from the thick coverts, while deer, and every animal of the chase, sported through the purlieus. In the middle of this beautiful forest nature had formed a romantic theatre, which, from its enchanting decorations, she seemed to have designed for the residenceof the muses. The charms of this delightful retreat struck the mind of Petrarch with a sort of inspiration, and revived so strongly his original taste for solitude that on his return to Parma, he endeavored to procure some spot near the environs of the city, to which he might occasionally retire from the fatigues of his archdeaconry, and indulge his mind in the blessings of innocence, and the delights of rural repose. The industry of his inquiries soon furnished him with a small cottage, exactly suited to his wishes, situated at the end of the city, near the abbey of St. Anthony. To this place he fondly and frequently retired, whenever he could escape from the duties of his church, and the invitations of his friends. The superiority of his talents had at this time attracted the attention and applause of mankind; and his engaging manners secured to him the respect and esteem of the nobles of Parma, who besieged him with the most friendly and flattering importunities to partake of their daily parties of pleasure. Petrarch, however, had formed notions of happiness very foreign to those which result from the society of luxurious lords or fashionable females, to whom, in general poetry afforded no delight, nor philosophy instruction; and the companions to whom he could afford neither amusement nor information, were not likely to afford him much satisfaction. The quiet and simple pleasures of retirement were more delightful to his mind than all the elegances and splendors of Parma; but this partiality to retirement did not induce him to renounce the rational society which a few select friends, with whom he had closely connected himself, was occasionally capable of affording him. “So conveniently,” says he, “is this delightful cottage situated, that I enjoy all the advantages of rural retirement, and yet retain within my reach all the pleasures with which this gay and elegant city abounds. The society of a few select friends recreates my mind whenever it is distracted by the anxieties of study, or stagnated by the stilness of solitude; and when I am satiated with the pleasures of the town, I fly with rapture to the sweet repose, and to all the interestingand endearing occupations of this charming retreat. Oh! may the kindness of fortune long indulge me in the enjoyment of this neutral state; this happy alternation of rural tranquillity and convivial solace! a state of felicity to which neither the anchorites of Egypt, nor the philosophers of Greece, ever attained. In this humble abode, let me quietly pass the remainder of my days, unseduced by the charms of greatness, and uninterrupted by the pleasures of the world. Fly, all ye vain delusions and fantastic dreams, from this cottage of content, and seek your native territories, the palaces of princes, and the altars of ambition!” The voice of wisdom and virtue calls aloud on every man to adopt the scheme of happiness which Petrarch so successfully practised. By thus dividing our time between the busy cares and innocent amusements of public life, and the studious and tranquil pleasures of retirement, between the gay pursuits of personal gratifications, and the more noble and elevated exercises of intellect, we may avoid the dangers of contracting, on the one hand, a passion for light and frivolous dissipation, and on the other a joyless disposition to misanthropic severity; and may shun the most, if not all the evil consequences which either solitude or society is capable of producing, which when indulged irrationally, or indiscreetly, in general prove the Scylla or Charybdis of our lives.

These are the observations which it has occurred to me to make upon the advantages or disadvantages with which those important means of human happiness are respectively pregnant. I can truly say, that I have felt, whenever the cares of life, and the duties of my profession, have allowed me leisure to retire, the most sublime and satisfactory enjoyment from solitude; and I sincerely wish that every one who is disposed to taste it, may receive the same comfort and pleasure from its charms. But I exhort them, while they enjoy the sacred blessings of repose, not to neglect the social virtues, the consolations of friendship, or the endearments of love; but so manage the wants of nature, and arrange the business and concerns of life, as to find anadequate portion of leisure for the noble duties of retirement, as well as for company and conversation of the world. May they in short, enjoy the admiration and esteem of their friends, and a complacent approbation of their own conduct, without losing that relish for the pleasures of rational retirement, by which alone these high advantages are most likely to be gained.

To love all mankind, and to promote, to the utmost of our power, the happiness of all those with whom we are more intimately connected, is the highest injunction both of morality and religion. But this important duty certainly does not require that we should surrender ourselves with servile obedience, or abject submission, to any one, however superior he may be, either in talents, in station, or in merit. On the contrary, it is the duty of every one, not only to cultivate the inclination, but to reserve the power of retiring occasionally from the world, without indulging a disposition to renounce its society or contemn its manners.

While we assert, with manly resolution, the independent spirit of human nature, our happiness may be considerably augmented, by extracting from the multitudinous affairs of the world, the various enjoyments and wise instructions it is capable of affording. Society is the school of wisdom, and solitude the temple of virtue. In the one we learn the art of living with comfort among our fellow creatures, and in the other, of living with quietude by ourselves. A total retreat from the world would place us aside from that part which Providence chiefly intended us to act; but without occasional retreat it is certain that we must act that part very ill. There will be neither consistency in the conduct, nor dignity in the character, of one who sets apart no share of his time for meditation and reflection. “In the heat and bustle of life,” says an eloquent preacher, “while passion is every moment throwing false colors on the objects around us, nothing can be viewed in a just light. If you wish that reason should exert her native power, you must step aside from the crowd into the cold and silent shade. It is thus that with sober and steady eye she examines whatis good or ill, what is wise or foolish, in human conduct: she looks back on the past; she looks forward to a future: and forms plans not for the present moment only, but for the whole life. How should that man discharge any part of his duty aright, who never suffers his passions to cool? And how should his passions cool, who is engaged, without interruption, in the tumults of the world? This incessant stir may be called theperpetual drunkenness of life. It raises that eager fermentation of spirit, which will be ever sending forth the dangerous fumes of rashness and folly. Whereas he who mingles rational retreat with worldly affairs, remains calm and master of himself. He is not whirled round, and rendered giddy by the agitation of the world: but from that sacred retirement, in which he has been conversant among higher objects, comes forth into the world with manly tranquillity, fortified by principles which he has formed, and prepared for whatever may befal.”

Sweet solitude! when life’s gay hours are past,Howe’er we range, in thee we fix at last.Tossed through tempestuous seas, the voyage o’er,Pale we look back and bless the friendly shore.Our own strict judges, our past life we scanAnd ask if glory hath enlarged the span;If bright the prospect we the grave defy,Trust future ages, and contented die.

Sweet solitude! when life’s gay hours are past,

Howe’er we range, in thee we fix at last.

Tossed through tempestuous seas, the voyage o’er,

Pale we look back and bless the friendly shore.

Our own strict judges, our past life we scan

And ask if glory hath enlarged the span;

If bright the prospect we the grave defy,

Trust future ages, and contented die.

THE END.

FOOTNOTES[1]Dissertatio Physiologica de irritabilitate quam publice defendet. Joh. Georgius Zimmerman. Goett. 4to. 1751.[2]The following is a correct list of his writings, in the order in which they appear to have been published:1. Dissertatio Inauguralis de Irritabilitate, 4to. Gottingen, 1751.2. The life of Professor Haller, 8vo. Zurich, 1755.3. Thoughts on the earthquake which was felt on the 9th of December, 1755, in Swisserland, 4to. 1756.4. The Subversion of Lisbon, a Poem, 4to. 1776.5. Meditations on Solitude, 8vo. 1756.6. Essay on National Pride, 8vo. Zurich, 1764.7. Treatise on Experience in Physic, 8vo. Zurich, 1764.8. Treatise on the Dysentery, 8vo. Zurich, 1767.9. Essay on Solitude, 4to. 1773.10. Essay on Lavator’s Phisiognomy. Hanover, 1778.11. Essays, consisting of agreeable and instructive Tales, 8vo. 1779.12. Conversations with the king of Prussia.13. Treatise on Frederick the Great, 1788.14. Select views of the Life, Reign and Character of Frederick the Great.15. A variety of works published in the Helvetic Journal and in the Journals of the Physiological Society at Zurich.16. A Work on Zoology.[3]The king only survived the departure of his physician five weeks; he died on the 11th of August, 1786.[4]Hœnigsberg.

[1]Dissertatio Physiologica de irritabilitate quam publice defendet. Joh. Georgius Zimmerman. Goett. 4to. 1751.

[2]The following is a correct list of his writings, in the order in which they appear to have been published:1. Dissertatio Inauguralis de Irritabilitate, 4to. Gottingen, 1751.2. The life of Professor Haller, 8vo. Zurich, 1755.3. Thoughts on the earthquake which was felt on the 9th of December, 1755, in Swisserland, 4to. 1756.4. The Subversion of Lisbon, a Poem, 4to. 1776.5. Meditations on Solitude, 8vo. 1756.6. Essay on National Pride, 8vo. Zurich, 1764.7. Treatise on Experience in Physic, 8vo. Zurich, 1764.8. Treatise on the Dysentery, 8vo. Zurich, 1767.9. Essay on Solitude, 4to. 1773.10. Essay on Lavator’s Phisiognomy. Hanover, 1778.11. Essays, consisting of agreeable and instructive Tales, 8vo. 1779.12. Conversations with the king of Prussia.13. Treatise on Frederick the Great, 1788.14. Select views of the Life, Reign and Character of Frederick the Great.15. A variety of works published in the Helvetic Journal and in the Journals of the Physiological Society at Zurich.16. A Work on Zoology.

[2]The following is a correct list of his writings, in the order in which they appear to have been published:

1. Dissertatio Inauguralis de Irritabilitate, 4to. Gottingen, 1751.2. The life of Professor Haller, 8vo. Zurich, 1755.3. Thoughts on the earthquake which was felt on the 9th of December, 1755, in Swisserland, 4to. 1756.4. The Subversion of Lisbon, a Poem, 4to. 1776.5. Meditations on Solitude, 8vo. 1756.6. Essay on National Pride, 8vo. Zurich, 1764.7. Treatise on Experience in Physic, 8vo. Zurich, 1764.8. Treatise on the Dysentery, 8vo. Zurich, 1767.9. Essay on Solitude, 4to. 1773.10. Essay on Lavator’s Phisiognomy. Hanover, 1778.11. Essays, consisting of agreeable and instructive Tales, 8vo. 1779.12. Conversations with the king of Prussia.13. Treatise on Frederick the Great, 1788.14. Select views of the Life, Reign and Character of Frederick the Great.15. A variety of works published in the Helvetic Journal and in the Journals of the Physiological Society at Zurich.16. A Work on Zoology.

1. Dissertatio Inauguralis de Irritabilitate, 4to. Gottingen, 1751.

2. The life of Professor Haller, 8vo. Zurich, 1755.

3. Thoughts on the earthquake which was felt on the 9th of December, 1755, in Swisserland, 4to. 1756.

4. The Subversion of Lisbon, a Poem, 4to. 1776.

5. Meditations on Solitude, 8vo. 1756.

6. Essay on National Pride, 8vo. Zurich, 1764.

7. Treatise on Experience in Physic, 8vo. Zurich, 1764.

8. Treatise on the Dysentery, 8vo. Zurich, 1767.

9. Essay on Solitude, 4to. 1773.

10. Essay on Lavator’s Phisiognomy. Hanover, 1778.

11. Essays, consisting of agreeable and instructive Tales, 8vo. 1779.

12. Conversations with the king of Prussia.

13. Treatise on Frederick the Great, 1788.

14. Select views of the Life, Reign and Character of Frederick the Great.

15. A variety of works published in the Helvetic Journal and in the Journals of the Physiological Society at Zurich.

16. A Work on Zoology.

[3]The king only survived the departure of his physician five weeks; he died on the 11th of August, 1786.

[4]Hœnigsberg.

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