The Nature Books of Henry David Thoreau – 6 Titles in One Volume (Illustrated Edition). Henry David ThoreauЧитать онлайн книгу.
Columbus has sailed westward of these isles by the mariner's compass, but neither he nor his successors have found them. We are no nearer than Plato was. The earnest seeker and hopeful discoverer of this New World always haunts the outskirts of his time, and walks through the densest crowd uninterrupted, and as it were in a straight line.
Sea and land are but his neighbors,
And companions in his labors,
Who on the ocean's verge and firm land's end
Doth long and truly seek his Friend.
Many men dwell far inland,
But he alone sits on the strand.
Whether he ponders men or books,
Always still he seaward looks,
Marine news he ever reads,
And the slightest glances heeds,
Feels the sea breeze on his cheek,
At each word the landsmen speak,
In every companion's eye
A sailing vessel doth descry;
In the ocean's sullen roar
From some distant port he hears,
Of wrecks upon a distant shore,
And the ventures of past years.
Who does not walk on the plain as amid the columns of Tadmore of the desert? There is on the earth no institution which Friendship has established; it is not taught by any religion; no scripture contains its maxims. It has no temple, nor even a solitary column. There goes a rumor that the earth is inhabited, but the shipwrecked mariner has not seen a footprint on the shore. The hunter has found only fragments of pottery and the monuments of inhabitants.
However, our fates at least are social. Our courses do not diverge; but as the web of destiny is woven it is fulled, and we are cast more and more into the centre. Men naturally, though feebly, seek this alliance, and their actions faintly foretell it. We are inclined to lay the chief stress on likeness and not on difference, and in foreign bodies we admit that there are many degrees of warmth below blood heat, but none of cold above it.
Mencius says: "If one loses a fowl or a dog, he knows well how to seek them again; if one loses the sentiments of his heart, he does not know how to seek them again. . . . The duties of practical philosophy consist only in seeking after those sentiments of the heart which we have lost; that is all."
One or two persons come to my house from time to time, there being proposed to them the faint possibility of intercourse. They are as full as they are silent, and wait for my plectrum to stir the strings of their lyre. If they could ever come to the length of a sentence, or hear one, on that ground they are dreaming of! They speak faintly, and do not obtrude themselves. They have heard some news, which none, not even they themselves, can impart. It is a wealth they can bear about them which can be expended in various ways. What came they out to seek?
No word is oftener on the lips of men than Friendship, and indeed no thought is more familiar to their aspirations. All men are dreaming of it, and its drama, which is always a tragedy, is enacted daily. It is the secret of the universe. You may thread the town, you may wander the country, and none shall ever speak of it, yet thought is everywhere busy about it, and the idea of what is possible in this respect affects our behavior toward all new men and women, and a great many old ones. Nevertheless, I can remember only two or three essays on this subject in all literature. No wonder that the Mythology, and Arabian Nights, and Shakespeare, and Scott's novels entertain us,—we are poets and fablers and dramatists and novelists ourselves. We are continually acting a part in a more interesting drama than any written. We are dreaming that our Friends are our Friends , and that we are our Friends' Friends. Our actual Friends are but distant relations of those to whom we are pledged. We never exchange more than three words with a Friend in our lives on that level to which our thoughts and feelings almost habitually rise. One goes forth prepared to say, "Sweet Friends!" and the salutation is, "Damn your eyes!" But never mind; faint heart never won true Friend. O my Friend, may it come to pass once, that when you are my Friend I may be yours.
Of what use the friendliest dispositions even, if there are no hours given to Friendship, if it is forever postponed to unimportant duties and relations? Friendship is first, Friendship last. But it is equally impossible to forget our Friends, and to make them answer to our ideal. When they say farewell, then indeed we begin to keep them company. How often we find ourselves turning our backs on our actual Friends, that we may go and meet their ideal cousins. I would that I were worthy to be any man's Friend.
What is commonly honored with the name of Friendship is no very profound or powerful instinct. Men do not, after all, love their Friends greatly. I do not often see the farmers made seers and wise to the verge of insanity by their Friendship for one another. They are not often transfigured and translated by love in each other's presence. I do not observe them purified, refined, and elevated by the love of a man. If one abates a little the price of his wood, or gives a neighbor his vote at town-meeting, or a barrel of apples, or lends him his wagon frequently, it is esteemed a rare instance of Friendship. Nor do the farmers' wives lead lives consecrated to Friendship. I do not see the pair of farmer Friends of either sex prepared to stand against the world. There are only two or three couples in history. To say that a man is your Friend, means commonly no more than this, that he is not your enemy. Most contemplate only what would be the accidental and trifling advantages of Friendship, as that the Friend can assist in time of need, by his substance, or his influence, or his counsel; but he who foresees such advantages in this relation proves himself blind to its real advantage, or indeed wholly inexperienced in the relation itself. Such services are particular and menial, compared with the perpetual and all-embracing service which it is. Even the utmost good-will and harmony and practical kindness are not sufficient for Friendship, for Friends do not live in harmony merely, as some say, but in melody. We do not wish for Friends to feed and clothe our bodies,—neighbors are kind enough for that,—but to do the like office to our spirits. For this few are rich enough, however well disposed they may be. For the most part we stupidly confound one man with another. The dull distinguish only races or nations, or at most classes, but the wise man, individuals. To his Friend a man's peculiar character appears in every feature and in every action, and it is thus drawn out and improved by him.
Think of the importance of Friendship in the education of men.
"He that hath love and judgment too,
Sees more than any other doe."
It will make a man honest; it will make him a hero; it will make him a saint. It is the state of the just dealing with the just, the magnanimous with the magnanimous, the sincere with the sincere, man with man.
And it is well said by another poet,
"Why love among the virtues is not known,
Is that love is them all contract in one."
All the abuses which are the object of reform with the philanthropist, the statesman, and the housekeeper are unconsciously amended in the intercourse of Friends. A Friend is one who incessantly pays us the compliment of expecting from us all the virtues, and who can appreciate them in us. It takes two to speak the truth,—one to speak, and another to hear. How can one treat with magnanimity mere wood and stone? If we dealt only with the false and dishonest, we should at last forget how to speak truth. Only lovers know the value and magnanimity of truth, while traders prize a cheap honesty, and neighbors and acquaintance a cheap civility. In our daily intercourse with men, our nobler faculties are dormant and suffered to rust. None will pay us the compliment to expect nobleness from us. Though we have gold to give, they demand only copper. We ask our neighbor to suffer himself to be dealt with truly, sincerely, nobly; but he answers no by his deafness. He does not even hear this prayer. He says practically, I will be content if you treat me as "no better than I should be," as deceitful, mean, dishonest, and selfish. For the most part, we are contented so to deal and to be dealt with, and we do not think that for the mass of men there is any truer and nobler relation possible. A man may have good neighbors, so called, and acquaintances, and even companions,