The Essential Henry David Thoreau (Illustrated Collection of the Thoreau's Greatest Works). Генри Дэвид Торо
not care for them,' and bending down a small elm beside which he was standing into a bow, declared `that he would treat the Indians in the same way.' This elm is still standing (in Nashua), a venerable and magnificent tree."
Meanwhile, having passed the Horseshoe Interval in Tyngsborough, where the river makes a sudden bend to the northwest,—for our reflections have anticipated our progress somewhat,—we were advancing farther into the country and into the day, which last proved almost as golden as the preceding, though the slight bustle and activity of the Monday seemed to penetrate even to this scenery. Now and then we had to muster all our energy to get round a point, where the river broke rippling over rocks, and the maples trailed their branches in the stream, but there was generally a backwater or eddy on the side, of which we took advantage. The river was here about forty rods wide and fifteen feet deep. Occasionally one ran along the shore, examining the country, and visiting the nearest farm-houses, while the other followed the windings of the stream alone, to meet his companion at some distant point, and hear the report of his adventures; how the farmer praised the coolness of his well, and his wife offered the stranger a draught of milk, or the children quarrelled for the only transparency in the window that they might get sight of the man at the well. For though the country seemed so new, and no house was observed by us, shut in between the banks that sunny day, we did not have to travel far to find where men inhabited, like wild bees, and had sunk wells in the loose sand and loam of the Merrimack. There dwelt the subject of the Hebrew scriptures, and the Esprit des Lois, where a thin vaporous smoke curled up through the noon. All that is told of mankind, of the inhabitants of the Upper Nile, and the Sunderbunds, and Timbuctoo, and the Orinoko, was experience here. Every race and class of men was represented. According to Belknap, the historian of New Hampshire, who wrote sixty years ago, here too, perchance, dwelt "new lights," and free thinking men even then. "The people in general throughout the State," it is written, "are professors of the Christian religion in some form or other. There is, however, a sort of wise men who pretend to reject it; but they have not yet been able to substitute a better in its place."
The other voyageur, perhaps, would in the mean while have seen a brown hawk, or a woodchuck, or a musquash creeping under the alders.
We occasionally rested in the shade of a maple or a willow, and drew forth a melon for our refreshment, while we contemplated at our leisure the lapse of the river and of human life; and as that current, with its floating twigs and leaves, so did all things pass in review before us, while far away in cities and marts on this very stream, the old routine was proceeding still. There is, indeed, a tide in the affairs of men, as the poet says, and yet as things flow they circulate, and the ebb always balances the flow. All streams are but tributary to the ocean, which itself does not stream, and the shores are unchanged, but in longer periods than man can measure. Go where we will, we discover infinite change in particulars only, not in generals. When I go into a museum and see the mummies wrapped in their linen bandages, I see that the lives of men began to need reform as long ago as when they walked the earth. I come out into the streets, and meet men who declare that the time is near at hand for the redemption of the race. But as men lived in Thebes, so do they live in Dunstable to-day. "Time drinketh up the essence of every great and noble action which ought to be performed, and is delayed in the execution." So says Veeshnoo Sarma; and we perceive that the schemers return again and again to common sense and labor. Such is the evidence of history.
"Yet I doubt not through the ages one increasing purpose runs,
And the thoughts of men are widened with the process of the Suns."
There are secret articles in our treaties with the gods, of more importance than all the rest, which the historian can never know.
There are many skilful apprentices, but few master workmen. On every hand we observe a truly wise practice, in education, in morals, and in the arts of life, the embodied wisdom of many an ancient philosopher. Who does not see that heresies have some time prevailed, that reforms have already taken place? All this worldly wisdom might be regarded as the once unamiable heresy of some wise man. Some interests have got a footing on the earth which we have not made sufficient allowance for. Even they who first built these barns and cleared the land thus, had some valor. The abrupt epochs and chasms are smoothed down in history as the inequalities of the plain are concealed by distance. But unless we do more than simply learn the trade of our time, we are but apprentices, and not yet masters of the art of life.
Now that we are casting away these melon seeds, how can we help feeling reproach? He who eats the fruit, should at least plant the seed; aye, if possible, a better seed than that whose fruit he has enjoyed. Seeds! there are seeds enough which need only to be stirred in with the soil where they lie, by an inspired voice or pen, to bear fruit of a divine flavor. O thou spendthrift! Defray thy debt to the world; eat not the seed of institutions, as the luxurious do, but plant it rather, while thou devourest the pulp and tuber for thy subsistence; that so, perchance, one variety may at last be found worthy of preservation.
There are moments when all anxiety and stated toil are becalmed in the infinite leisure and repose of nature. All laborers must have their nooning, and at this season of the day, we are all, more or less, Asiatics, and give over all work and reform. While lying thus on our oars by the side of the stream, in the heat of the day, our boat held by an osier put through the staple in its prow, and slicing the melons, which are a fruit of the East, our thoughts reverted to Arabia, Persia, and Hindostan, the lands of contemplation and dwelling-places of the ruminant nations. In the experience of this noontide we could find some apology even for the instinct of the opium, betel, and tobacco chewers. Mount Sabér, according to the French traveller and naturalist, Botta, is celebrated for producing the Kát-tree, of which "the soft tops of the twigs and tender leaves are eaten," says his reviewer, "and produce an agreeable soothing excitement, restoring from fatigue, banishing sleep, and disposing to the enjoyment of conversation." We thought that we might lead a dignified Oriental life along this stream as well, and the maple and alders would be our Kát-trees.
It is a great pleasure to escape sometimes from the restless class of Reformers. What if these grievances exist? So do you and I. Think you that sitting hens are troubled with ennui these long summer days, sitting on and on in the crevice of a hay-loft, without active employment? By the faint cackling in distant barns, I judge that dame Nature is interested still to know how many eggs her hens lay. The Universal Soul, as it is called, has an interest in the stacking of hay, the foddering of cattle, and the draining of peat-meadows. Away in Scythia, away in India, it makes butter and cheese. Suppose that all farms are run out, and we youths must buy old land and bring it to, still everywhere the relentless opponents of reform bear a strange resemblance to ourselves; or, perchance, they are a few old maids and bachelors, who sit round the kitchen hearth and listen to the singing of the kettle. "The oracles often give victory to our choice, and not to the order alone of the mundane periods. As, for instance, when they say that our voluntary sorrows germinate in us as the growth of the particular life we lead." The reform which you talk about can be undertaken any morning before unbarring our doors. We need not call any convention. When two neighbors begin to eat corn bread, who before ate wheat, then the gods smile from ear to ear, for it is very pleasant to them. Why do you not try it? Don't let me hinder you.
There are theoretical reformers at all times, and all the world over, living on anticipation. Wolff, travelling in the deserts of Bokhara, says, "Another party of derveeshes came to me and observed, `The time will come when there shall be no difference between rich and poor, between high and low, when property will be in common, even wives and children.'" But forever I ask of such, What then? The derveeshes in the deserts of Bokhara and the reformers in Marlboro' Chapel sing the same song. "There's a good time coming, boys," but, asked one of the audience, in good faith, "Can you fix the date?" Said I, "Will you help it along?"
The nonchalance and dolce-far-niente air of nature and society hint at infinite periods in the progress of mankind. The States have leisure to laugh from Maine to Texas at some newspaper joke, and New England shakes at the double-entendres of Australian circles, while the poor reformer cannot get a hearing.
Men do not fail commonly for want of knowledge, but for want of prudence to give wisdom the preference. What we need to know in any case is very simple. It is but too easy to establish another durable and harmonious