G. K. Chesterton: The Case for Hermits
English writer G. K. Chesterton (1865-1936) was a polemical apologist for the conservative Catholicism of his day. Here is a tour de force essay from his collection, "The Well and the Shallows," published in 1935.
The Case for Hermits
Anyone who has ever protected a little boy from being bullied at school, or a little girl from some childish persecution at a party, or any natural person from any minor nuisance, knows that the being thus badgered tends to cry out, in a simple but singular English idiom, "Let me alone!" It is seldom that the child of nature breaks into the cry, "Let me enjoy the fraternal solidarity of a more socially organised group-life." It is rare even for the protest to leap to the lips in the form, "Let me run around with some crowd that has got dough enough to hit the high spots." Not one of these positive modern ideals presents itself to that untutored mind; but only the ideal of being "let alone." It is rather interesting that so spontaneous, instinctive, almost animal an ejaculation contains the word alone.
There are now a great many boys and girls, both old and young, who are really in that state of mind; not only through being teased, but also through being petted. Most of them will fiercely deny it, since it contradicts the conventions of their new generation; just as a child kept up too late at night will more and more indignantly deny the desire to go to bed. Indeed I am always expecting to hear that a scientific campaign has been opened against Sleep. Sooner or later the Prohibitionists will turn their attention to the old tribal traditional superstition of Sleep; and they will say that the sluggard is merely encouraged by the cowardice of the moderate sleeper. There will be tables of statistics, showing how many hours of output are lost by miners, smelters, plumbers, plasterers, and every trade in which (it will be noted) men have contracted the habit of sleep; tables showing the shortage of aconite, alum, apples, beef, beetroot, bootlaces, etc., and other statistics carefully demonstrating that work of this kind can only rarely be performed by sleep-walkers. There will be all the scientific facts, except one scientific fact. And that is the fact that if men do not have Sleep, they go mad. It is also a fact that if men do not have Solitude, they go mad. You can see that, by the way they go on, when the poor miserable devils only have Society.
The incident of Miss Fitzpatrick, the lady who really liked
to be alone, challenges all recent fashions, which are
all for Society without Solitude. We must Get Together;
as the gunman said when he ran his machine-gun into two other
machine-guns and killed all the children caught between them.
And we know that this sociability and communal organisation has
already produced in fashionable society all that sweetness and light,
all that courtesy and charity, all that True Christianity of pardon
and patience, which we see in the modern organisers of gangs
or "group-life." In contrast with this happy mood now pervading
our literature and conversation, it is customary to point
to hermits and solitaries as if they were savages and man-haters.
But it is not true. It is not true in History or human fact.
The line that ran, "Turn, gentle hermit of the Vale," was truer
to the real tradition about the real hermits. They were doubtless,
from a modern standpoint, lunatics; but they were nice lunatics.
Twenty touches could illustrate what I mean; for instance, the fact that
they could make pets of the wild animals that came naturally to them.
But many of them really had charity--even to human beings.
They felt more kindly about men than men in the Forum or the Mart felt
about each other. Doubtless there have been merely sulky solitaries;
unquestionably there have been sham cynics and cabotins, like Diogenes.
But he and his sort are very careful not to be really solitary;
careful to hang about the market-place like any demagogue.
Diogenes was a tub-thumper, as well as a tub-dweller. And that sort
of professional sulks remains; but it is sulks without solitude.
We all know there are geniuses, who must go out into polite society
in order to be impolite. We all know there are hostesses who collect
lions and find they have got bears. I fear there was a touch of that
in the social legend of Thomas Carlyle and perhaps of Tennyson.
But these men must have a society in which to be unsociable.
The hermits, especially the saints, had a solitude in which
to be sociable.
St. Jerome lived with a real lion; a good way to avoid being lionised.
But he was very sociable with the lion. In his time, as in ours,
sociability of the conventional sort had become social suffocation.
In the decline of the Roman Empire, people got together in amphitheatres
and public festivals, just as they now get together in trams and tubes.
And there were the same feelings of mutual love and tenderness,
between two men trying to get a seat in the Colosseum, as there
are now between two men trying to get the one remaining seat
on a Tooting tram. Consequently, in that last Roman phase,
all the most amiable people rushed away into the desert, to find
what is called a hermitage; but might almost be called a holiday.
The man was a hermit because he was more of a human being; not less.
It was not merely that he felt he could get on better with a lion
than with the sort of men who would throw him to the lions.
It was also that he actually liked men better when they let him alone.
Now nobody expects anybody, except a very exceptional person, to become
a complete solitary. But there is a strong case for more Solitude;
especially now that there is really no Solitude.
The reason why even the normal human being should be half
a hermit is that it is the only way in which his mind can have a
half-holiday. It is the only way to get any fun even out of the facts
of life; yes, even if the facts are games and dances and operas.
It bears most resemblance to the unpacking of luggage. It has been said
that we live on a railway station; many of us live in a luggage van;
or wander about the world with luggage that we never unpack at all.
For the best things that happen to us are those we get out of what has
already happened. If men were honest with themselves, they would
agree that actual social engagements, even with those they love,
often seem strangely brief, breathless, thwarted or inconclusive.
Mere society is a way of turning friends into acquaintances, the real profit is not in meeting our friends, but in having met them.
Now when people merely plunge from crush to crush, and from
crowd to crowd, they never discover the positive joy of life.
They are like men always hungry, because their food never digests;
also, like those men, they are cross. There is surely something the
matter with modern life when all the literature of the young is so cross.
That is something of the secret of the saints who went into the desert.
It is in society that men quarrel with their friends; it is in solitude
that they forgive them. And before the society-man criticises the saint,
let him remember that the man in the desert often had a soul that was
like a honey-pot of human kindness, though no man came near to taste it;
and the man in the modern salon, in his intellectual hospitality,
generally serves out wormwood for wine.
In conclusion, I will take one very modern and even topical case.
I do not believe in Communism, certainly not in compulsory Communism.
And it is typical of this acrid age that what we all discuss
is compulsory Communism. I often sympathise with Communists,
which is quite a different thing; but even these I respect rather
as bold or honest or logical than as particularly genial or kindly.
Nobody will claim that modern Communism is a specially
sweet-tempered or amiable thing. But if you will look up
the legends of the earliest Hermits, you will find a very
charming anecdote, about two monks who really were Communists.
And one of them tried to explain to the other how it was
that quarrels arose about private property. So he thumped
down a stone and observed theatrically, "This stone is mine."
The other, slightly wondering at his taste, said, "All right;
take it." Then the teacher of economics became quite vexed
and said, "No, no; you mustn't say that. You must say it is yours;
and then we can fight." So the second hermit said it was his;
whereupon the first hermit mechanically gave it up; and the whole
lesson in Business Methods seems to have broken down.
Now you may agree or disagree with the Communist ideal, of cutting
oneself off from commerce, which those two ascetics followed.
But is there not something to suggest that they were rather nicer
people than the Communists we now meet in Society? Somehow as
if Solitude improved the temper?
ΒΆ