Falkland, Book 1

I am approaching the conclusion of my confessions. Men who have no ties in the world, and who have been accustomed to solitude, find, with every disappointment in the former, a greater yearning for the enjoyments which the latter can afford. Day by day I relapsed more into myself; "man delighted me not, nor women either." In my ambition, it was not in the means, but the end, that I was disappointed. In my friends, I complained not of treachery, but insipidity; and it was not because I was deserted, but wearied by more tender connections, that I ceased to find either excitement in seeking, or triumph in obtaining, their love. It was not, then, in a momentary disgust, but rather in the calm of satiety, that I formed that resolution of retirement which I have adopted now.

Shrinking from my kind, but too young to live wholly for myself, I have made a new tie with nature; I have come to cement it here. I am like a bird which has wandered, afar, but has returned home to its nest at last. But there is one feeling which had its origin in the world, and which accompanies me still; which consecrates my recollections of the past; which contributes to take its gloom from the solitude of the present:-Do you ask me its nature, Monkton? It is my friendship for you.

FROM THE SAME TO THE SAME

I wish that I could convey to you, dear Monkton, the faintest idea of the pleasures of indolence. You belong to that class which is of all the most busy, though the least active. Men of pleasure never have time for anything. No lawyer, no statesman, no bustling, hurrying, restless underling of the counter or the Exchange, is so eternally occupied as a lounger "about town." He is linked to labour by a series of undefinable nothings. His independence and idleness only serve to fetter and engross him, and his leisure seems held upon the condition of never having a moment to himself. Would that you could see me at this instant in the luxury of my summer retreat, surrounded by the trees, the waters, the wild birds, and the hum, the glow, the exultation which teem visibly and audibly through creation in the noon of a summer's day! I am undisturbed by a single intruder. I am unoccupied by a single pursuit. I suffer one moment to glide into another, without the remembrance that the next must be filled up by some laborious pleasure, or some wearisome enjoyment. It is here that I feel all the powers, and gather together all the resources, of my mind. I recall my recollections of men; and, unbiassed by the passions and prejudices which we do not experience alone, because their very existence depends upon others, I endeavour to perfect my knowledge of the human heart. He who would acquire that better science must arrange and analyse in private the experience he has collected in the crowd. Alas, Monkton, when you have expressed surprise at the gloom which is so habitual to my temper, did it never occur to you that my acquaintance—with the world would alone be sufficient to account for it?—that knowledge is neither for the good nor the happy. Who can touch pitch, and not be defiled? Who can look upon the workings of grief and rejoice, or associate with guilt and be pure? It has been by mingling with men, not only in their haunts but their emotions, that I have learned to know them. I have descended into the receptacles of vice; I have taken lessons from the brothel and the hell; I have watched feeling in its unguarded sallies, and drawn from the impulse of the moment conclusions which gave the lie to the previous conduct of years. But all knowledge brings us disappointment, and this knowledge the most—the satiety of good, the suspicion of evil, the decay of our young dreams, the premature iciness of age, the reckless, aimless, joyless indifference which follows an overwrought and feverish excitation—These constitute the lot of men who have renounced hope in the acquisition of thought, and who, in learning the motives of human actions, learn only to despise the persons and the things which enchanted them like divinities before.

FROM THE SAME TO THE SAME

I told you, dear Monkton, in my first letter, of my favorite retreat in Mr. Mandeville's grounds. I have grown so attached to it, that I spend the greater part of the day there.

I am not one of those persons who always perambulate with a book in their hands, as if neither nature nor their own reflections could afford them any rational amusement. I go there more frequently en paresseux than en savant: a small brooklet which runs through the grounds broadens at last into a deep, clear, transparent lake. Here fir and elm and oak fling their branches over the margin and beneath their shade I pass all the hours of noon-day in the luxuries of a dreamer's reverie. It is true, however, that I am never less idle than when I appear the most so. I am like Prospero in his desert island, and surround myself with spirits. A spell trembles upon the leaves; every wave comes fraught to me with its peculiar music: and an Ariel seems to whisper the secrets of every breeze, which comes to my forehead laden with the perfumes of the West. But do not think, Mounton, that it is only good spirits which haunt the recesses of my solitude. To push the metaphor to exaggeration—Memory is my Sycorax, and Gloom is the Caliban she conceives. But let me digress from myself to my less idle occupations;– I have of late diverted my thoughts in some measure by a recurrence to a study to which I once was particularly devoted—history. Have you ever remarked, that people who live the most by themselves reflect the most upon others; and that he who lives surrounded by the million never thinks of any but the one individual—himself?

Philosophers—moralists-historians, whose thoughts, labours, lives, have been devoted to the consideration of mankind, or the analysis of public events, have usually been remarkably attached to solitude and seclusion. We are indeed so linked to our fellow-beings, that, where we are not chained to them by action, we are carried to and connected with them by thought.

I have just quitted the observations of my favourite Bolingbroke upon history. I cannot agree with him as to its utility. The more I consider, the more I am convinced that its study has been upon the whole pernicious to mankind. It is by those details, which are always as unfair in their inference as they must evidently be doubtful in their facts, that party animosity and general prejudice are supported and sustained. There is not one abuse—one intolerance—one remnant of ancient barbarity and ignorance existing at the present day, which is not advocated, and actually confirmed, by some vague deduction from the bigotry of an illiterate chronicler, or the obscurity of an uncertain legend. It is through the constant appeal to our ancestors that we transmit wretchedness and wrong to our posterity: we should require, to corroborate an evil originating in the present day, the clearest and most satisfactory proof; but the minutest defence is sufficient for an evil handed down to us by the barbarism of antiquity. We reason from what even in old tunes was dubious, as if we were adducing what was certain in those in which we live. And thus we have made no sanction to abuses so powerful as history, and no enemy to the present like the past.