The Greatest Works of Henry David Thoreau – 92+ Titles in One Illustrated Edition. Henry David ThoreauЧитать онлайн книгу.
and Winandermere, which are to him now instead of the Acropolis and Parthenon, of Baiae, and Athens with its sea-walls, and Arcadia and Tempe.
Greece, who am I that should remember thee,
Thy Marathon and thy Thermopylae?
Is my life vulgar, my fate mean,
Which on these golden memories can lean?
We are apt enough to be pleased with such books as Evelyn's Sylva, Acetarium, and Kalendarium Hortense, but they imply a relaxed nerve in the reader. Gardening is civil and social, but it wants the vigor and freedom of the forest and the outlaw. There may be an excess of cultivation as well as of anything else, until civilization becomes pathetic. A highly cultivated man,—all whose bones can be bent! whose heaven-born virtues are but good manners! The young pines springing up in the cornfields from year to year are to me a refreshing fact. We talk of civilizing the Indian, but that is not the name for his improvement. By the wary independence and aloofness of his dim forest life he preserves his intercourse with his native gods, and is admitted from time to time to a rare and peculiar society with Nature. He has glances of starry recognition to which our saloons are strangers. The steady illumination of his genius, dim only because distant, is like the faint but satisfying light of the stars compared with the dazzling but ineffectual and short-lived blaze of candles. The Society-Islanders had their day-born gods, but they were not supposed to be "of equal antiquity with the atua fauau po, or night-born gods." It is true, there are the innocent pleasures of country life, and it is sometimes pleasant to make the earth yield her increase, and gather the fruits in their season, but the heroic spirit will not fail to dream of remoter retirements and more rugged paths. It will have its garden-plots and its parterres elsewhere than on the earth, and gather nuts and berries by the way for its subsistence, or orchard fruits with such heedlessness as berries. We would not always be soothing and taming nature, breaking the horse and the ox, but sometimes ride the horse wild and chase the buffalo. The Indian's intercourse with Nature is at least such as admits of the greatest independence of each. If he is somewhat of a stranger in her midst, the gardener is too much of a familiar. There is something vulgar and foul in the latter's closeness to his mistress, something noble and cleanly in the former's distance. In civilization, as in a southern latitude, man degenerates at length, and yields to the incursion of more northern tribes,
"Some nation yet shut in
With hills of ice."
There are other, savager, and more primeval aspects of nature than our poets have sung. It is only white man's poetry. Homer and Ossian even can never revive in London or Boston. And yet behold how these cities are refreshed by the mere tradition, or the imperfectly transmitted fragrance and flavor of these wild fruits. If we could listen but for an instant to the chant of the Indian muse, we should understand why he will not exchange his savageness for civilization. Nations are not whimsical. Steel and blankets are strong temptations; but the Indian does well to continue Indian.
After sitting in my chamber many days, reading the poets, I have been out early on a foggy morning, and heard the cry of an owl in a neighboring wood as from a nature behind the common, unexplored by science or by literature. None of the feathered race has yet realized my youthful conceptions of the woodland depths. I had seen the red Election-bird brought from their recesses on my comrades' string, and fancied that their plumage would assume stranger and more dazzling colors, like the tints of evening, in proportion as I advanced farther into the darkness and solitude of the forest. Still less have I seen such strong and wilderness tints on any poet's string.
These modern ingenious sciences and arts do not affect me as those more venerable arts of hunting and fishing, and even of husbandry in its primitive and simple form; as ancient and honorable trades as the sun and moon and winds pursue, coeval with the faculties of man, and invented when these were invented. We do not know their John Gutenberg, or Richard Arkwright, though the poets would fain make them to have been gradually learned and taught. According to Gower,—
"And Iadahel, as saith the boke,
Firste made nette, and fishes toke.
Of huntyng eke he fond the chace,
Whiche nowe is knowe in many place;
A tent of clothe, with corde and stake,
He sette up first, and did it make."
Also, Lydgate says:—
"Jason first sayled, in story it is tolde,
Toward Colchos, to wynne the flees of golde,
Ceres the Goddess fond first the tilthe of londe;
* * * * *
Also, Aristeus fonde first the usage
Of mylke, and cruddis, and of honey swote;
Peryodes, for grete avauntage,
From flyntes smote fuyre, daryng in the roote."
We read that Aristeus "obtained of Jupiter and Neptune, that the pestilential heat of the dog-days, wherein was great mortality, should be mitigated with wind." This is one of those dateless benefits conferred on man, which have no record in our vulgar day, though we still find some similitude to them in our dreams, in which we have a more liberal and juster apprehension of things, unconstrained by habit, which is then in some measure put off, and divested of memory, which we call history.
According to fable, when the island of AEgina was depopulated by sickness, at the instance of AEacus, Jupiter turned the ants into men, that is, as some think, he made men of the inhabitants who lived meanly like ants. This is perhaps the fullest history of those early days extant.
The fable which is naturally and truly composed, so as to satisfy the imagination, ere it addresses the understanding, beautiful though strange as a wild-flower, is to the wise man an apothegm, and admits of his most generous interpretation. When we read that Bacchus made the Tyrrhenian mariners mad, so that they leapt into the sea, mistaking it for a meadow full of flowers, and so became dolphins, we are not concerned about the historical truth of this, but rather a higher poetical truth. We seem to hear the music of a thought, and care not if the understanding be not gratified. For their beauty, consider the fables of Narcissus, of Endymion, of Memnon son of Morning, the representative of all promising youths who have died a premature death, and whose memory is melodiously prolonged to the latest morning; the beautiful stories of Phaeton, and of the Sirens whose isle shone afar off white with the bones of unburied men; and the pregnant ones of Pan, Prometheus, and the Sphinx; and that long list of names which have already become part of the universal language of civilized men, and from proper are becoming common names or nouns,—the Sibyls, the Eumenides, the Parcae, the Graces, the Muses, Nemesis, &c.
It is interesting to observe with what singular unanimity the farthest sundered nations and generations consent to give completeness and roundness to an ancient fable, of which they indistinctly appreciate the beauty or the truth. By a faint and dream-like effort, though it be only by the vote of a scientific body, the dullest posterity slowly add some trait to the mythus. As when astronomers call the lately discovered planet Neptune; or the asteroid Astraea, that the Virgin who was driven from earth to heaven at the end of the golden age, may have her local habitation in the heavens more distinctly assigned her,—for the slightest recognition of poetic worth is significant. By such slow aggregation has mythology grown from the first. The very nursery tales of this generation, were the nursery tales of primeval races. They migrate from east to west, and again from west to east; now expanded into the "tale divine" of bards, now shrunk into a popular rhyme. This is an approach to that universal language which men have sought in vain. This fond reiteration of the oldest expressions of truth by the latest posterity, content with slightly and religiously retouching the old material, is the most impressive proof of a common humanity.
All nations love the same jests and tales, Jews, Christians, and Mahometans, and the same translated suffice for all. All men are children, and of one family. The same tale sends them all to bed, and wakes them in the morning. Joseph Wolff, the missionary, distributed copies of Robinson Crusoe, translated into Arabic, among the Arabs, and they made a great sensation. "Robinson Crusoe's adventures and wisdom," says he, "were read by Mahometans in the market-places of Sanaa, Hodyeda, and Loheya,