CHAPTER XXVII.

SOCIETY.

SOCIETY is the association of persons outside the familycircle for the purpose of conversation, entertainment, and friendly intercourse. Here it is chiefly used in this sense, although occasional reference is made to those associations which are formed for a definite object, and to that larger society which is co-extensive with the human family.

All society is a confession of individual weakness, because it seeks to secure defence, government, and other advantages by the union of many. The modern societies, which have been instituted for benevolent objects, confess the same, for each society is a collection of scattered energies; and this condensed strength achieves what the individuals separately could never have accomplished.

The desire of society is natural and healthy. One would not be alone. If we could be furnished as by a kind of magic wand with food and raiment, and all the other appliances of life, still we should not be happy alone, though engaged in study and learning. Such a one would fly from solitude and look out for a companion

in his pursuits; and would desire sometimes to teach and sometimes to learn, sometimes to listen and sometimes to speak.*

We covet, if it might be, to have a kind of society and fellowship even with all mankind, which thing Socrates intending to signify, professed himself a citizen, not of this or that commonwealth, but of the world.† In the promotion of universal intercourse, the superiority of present over past times especially appears. In ancient times they altered nature to prevent intercourse, in our times they alter nature to promote commerce and communication. Nitocris, queen of Babylon, to prevent her people from holding intercourse with the Medes, made the Euphrates, which before ran in a straight line, so winding that in its course it touched three times at the same village in Assyria, and voyagers on the river came three times to this village on three successive days.‡ She also raised on either bank of the river a mound, astonishing for its magnitude and height. But we cut through the Isthmus of Suez and tunnel through the Alps to promote commerce and travel, and intercourse and happiness.

The Lacedemonians forbade all access of strangers into their coasts, on which account they were deservedly blamed, as being enemies to that hospitality which, for common humanity's sake, all the nations on earth should embrace.

Did God intend that the different languages should be so many partition-walls to keep man apart? To a cer

* Cic., De Off., i. 44.

+ Hooker's "Ec. Pol.," p. 195. Herod., i. 185.

tain extent probably, and to preserve all the interest of national character, national costume, and national customs; but not insuperably, because any man can learn several languages and so gain the keys, which admit him into the community of foreign nations.

Nevertheless, society does not consist in multitude, for it is proverbial that a great city may be a great solitude; and, on the other hand, a charming social circle may consist of a very limited number.

A man may be naturally indisposed, or he may disqualify himself for social intercourse. Then the poet's words apply:

"Society is no comfort

To one not sociable." *

Aristotle, who was a cautious and exact writer, does not hesitate to say that he who is incapable of society, or so complete in himself as not to want it, makes no part of a state, but is either a beast or a god. Probably Pericles seemed to the Greek mind a godlike man. He did not appear in the streets, except when he went to the forum or senate. He declined the invitations of his friends, and all social entertainments and recreations. Even when he went to the marriage of his nephew, he stayed only a part of the time. He considered that the freedom of entertainments takes away all distinction of office, and that dignity is inconsistent with familiarity. This is Plutarch's explanation, but it may have been only part of the reason. Pericles may have made opportuni

* "Cymbeline," iv. 2.

Arist. Polit., i. 2: Onpiov ǹ Oεós.

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ties of study by this retirement, and have found that his character and intellect were deepened by solitude; but of course his was an exceptional case. Great is the privilege of imagination, which, overlooking the distance of time and space and character, can abstract some one quality common to two different men. It is thus that in juxtaposition with Pericles we place George Fox the Quaker. He broke off all connection with his friends and family, and never dwelt any time in one place, lest habit should beget new connections and depress the sublimity of his aspirations. He frequently wandered in the woods, and passed whole days in hollow trees without any other companion than his Bible.

This was the way to cultivate madness; and it has since been proved, on a large scale, that solitary confinement changes the criminal into an idiot. In a less degree seclusion grows upon a man, and the more he withdraws from society the more he is apt to shun it; and having nothing to counteract his solitary habits, he becomes day by day more singular and more uncouth.

The first requisite of society is that it be fairly free, in order that it may act on all with a healthy influence. The moment any undue restriction is placed on social intercourse, it becomes less natural and less beneficial. The host, therefore, must beware of putting constraints on his company to gratify his own caprice; for it is better to abstain from society than to restrain society. . It is only in very rare cases that conditions should be imposed or accepted. Perhaps that was such an exception, when the Duke of Marlborough (1826), having been forbid all sorts of excitement (or being himself

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afraid of it), the invitations of the duchess were always accompanied with a promise that the person invited should not make the duke laugh.*

One can praise in the highest terms the society of books. With them a man may be a companion of wise men, and become a wise man himself. Only it is not desirable that a man should give a marked preference to the society of books over that of his fellow-men, and it is still more unwise to magnify some author, and make his book our master. The saying, "A man of one book,” † is a very doubtful compliment. It does not increase our respect for Cyprian, Bishop of Carthage, to know that he was accustomed to read some portions of Tertullian's works daily; and in calling for this author, to say, "Bring my master." ‡

Society has its laws, unwritten indeed, but strict and inexorable; and, so far as they are true and everlasting, they are engendered in heaven itself. § They are the laws for the reverent, just, and benevolent intercourse of man and man.

Society not only has laws, but it can punish. When Catiline came to the temple of Jupiter Stator, there was not a senator who would sit by him; they all left the bench he had taken. How could such an affront be borne with equanimity?

What we call the spirit of the times is really the spirit

*Moore's "Life," v. III.

+"Homo unius libri."

‡ "Da magistrum."

§ ὧν νόμοι πρόκεινται

ὑχίποδες, οὐρανίαν δι'

αἰθέρα τεκνωθέντες.—d. Tyr., 865.