WALDEN AND ON THE DUTY OF CIVIL DISOBEDIENCE. Henry David ThoreauЧитать онлайн книгу.
purification at the end of every
fifty-two years, in the belief that it was time for the world to come
to an end.
I have scarcely heard of a truer sacrament, that is, as the dictionary
defines it, “outward and visible sign of an inward and spiritual
grace,” than this, and I have no doubt that they were originally
inspired directly from Heaven to do thus, though they have no biblical
record of the revelation.
For more than five years I maintained myself thus solely by the labor
of my hands, and I found, that by working about six weeks in a year, I
could meet all the expenses of living. The whole of my winters, as well
as most of my summers, I had free and clear for study. I have
thoroughly tried school-keeping, and found that my expenses were in
proportion, or rather out of proportion, to my income, for I was
obliged to dress and train, not to say think and believe, accordingly,
and I lost my time into the bargain. As I did not teach for the good of
my fellow-men, but simply for a livelihood, this was a failure. I have
tried trade; but I found that it would take ten years to get under way
in that, and that then I should probably be on my way to the devil. I
was actually afraid that I might by that time be doing what is called a
good business. When formerly I was looking about to see what I could do
for a living, some sad experience in conforming to the wishes of
friends being fresh in my mind to tax my ingenuity, I thought often and
seriously of picking huckleberries; that surely I could do, and its
small profits might suffice,—for my greatest skill has been to want but
little,—so little capital it required, so little distraction from my
wonted moods, I foolishly thought. While my acquaintances went
unhesitatingly into trade or the professions, I contemplated this
occupation as most like theirs; ranging the hills all summer to pick
the berries which came in my way, and thereafter carelessly dispose of
them; so, to keep the flocks of Admetus. I also dreamed that I might
gather the wild herbs, or carry evergreens to such villagers as loved
to be reminded of the woods, even to the city, by hay-cart loads. But I
have since learned that trade curses everything it handles; and though
you trade in messages from heaven, the whole curse of trade attaches to
the business.
As I preferred some things to others, and especially valued my freedom,
as I could fare hard and yet succeed well, I did not wish to spend my
time in earning rich carpets or other fine furniture, or delicate
cookery, or a house in the Grecian or the Gothic style just yet. If
there are any to whom it is no interruption to acquire these things,
and who know how to use them when acquired, I relinquish to them the
pursuit. Some are “industrious,” and appear to love labor for its own
sake, or perhaps because it keeps them out of worse mischief; to such I
have at present nothing to say. Those who would not know what to do
with more leisure than they now enjoy, I might advise to work twice as
hard as they do,—work till they pay for themselves, and get their free
papers. For myself I found that the occupation of a day-laborer was the
most independent of any, especially as it required only thirty or forty
days in a year to support one. The laborer’s day ends with the going
down of the sun, and he is then free to devote himself to his chosen
pursuit, independent of his labor; but his employer, who speculates
from month to month, has no respite from one end of the year to the
other.
In short, I am convinced, both by faith and experience, that to
maintain one’s self on this earth is not a hardship but a pastime, if
we will live simply and wisely; as the pursuits of the simpler nations
are still the sports of the more artificial. It is not necessary that a
man should earn his living by the sweat of his brow, unless he sweats
easier than I do.
One young man of my acquaintance, who has inherited some acres, told me
that he thought he should live as I did, _if he had the means_. I would
not have any one adopt _my_ mode of living on any account; for, beside
that before he has fairly learned it I may have found out another for
myself, I desire that there may be as many different persons in the
world as possible; but I would have each one be very careful to find
out and pursue _his own_ way, and not his father’s or his mother’s or
his neighbor’s instead. The youth may build or plant or sail, only let
him not be hindered from doing that which he tells me he would like to
do. It is by a mathematical point only that we are wise, as the sailor
or the fugitive slave keeps the polestar in his eye; but that is
sufficient guidance for all our life. We may not arrive at our port
within a calculable period, but we would preserve the true course.
Undoubtedly, in this case, what is true for one is truer still for a
thousand, as a large house is not proportionally more expensive than a
small one, since one roof may cover, one cellar underlie, and one wall
separate several apartments. But for my part, I preferred the solitary
dwelling. Moreover, it will commonly be cheaper to build the whole
yourself than to convince another of the advantage of the common wall;
and when you have done this, the common partition, to be much cheaper,
must be a thin one, and that other may prove a bad neighbor, and also
not keep his side in repair. The only coöperation which is commonly
possible is exceedingly partial and superficial; and what little true
coöperation there is, is as if it were not, being a harmony inaudible
to men. If a man has faith, he will coöperate with equal faith
everywhere; if he has not faith, he will continue to live like the rest
of the world, whatever company he is joined to. To coöperate, in the
highest as well as the lowest sense, means _to get our living
together_.