HENRY DAVID THOREAU: The Man Himself (Biographies, Memoirs, Autobiographical Books & Personal Letters). Генри Дэвид Торо
him not look thither as to his goal. One is sick at heart of this pagoda worship. It is like the beating of gongs in a Hindoo subterranean temple. In dark places and dungeons the preacher's words might perhaps strike root and grow, but not in broad daylight in any part of the world that I know. The sound of the Sabbath bell far away, now breaking on these shores, does not awaken pleasing associations, but melancholy and sombre ones rather. One involuntarily rests on his oar, to humor his unusually meditative mood. It is as the sound of many catechisms and religious books twanging a canting peal round the earth, seeming to issue from some Egyptian temple and echo along the shore of the Nile, right opposite to Pharaoh's palace and Moses in the bulrushes, startling a multitude of storks and alligators basking in the sun.
Everywhere "good men" sound a retreat, and the word has gone forth to fall back on innocence. Fall forward rather on to whatever there is there. Christianity only hopes. It has hung its harp on the willows, and cannot sing a song in a strange land. It has dreamed a sad dream, and does not yet welcome the morning with joy. The mother tells her falsehoods to her child, but, thank Heaven, the child does not grow up in its parent's shadow. Our mother's faith has not grown with her experience. Her experience has been too much for her. The lesson of life was too hard for her to learn.
It is remarkable, that almost all speakers and writers feel it to be incumbent on them, sooner or later, to prove or to acknowledge the personality of God. Some Earl of Bridgewater, thinking it better late than never, has provided for it in his will. It is a sad mistake. In reading a work on agriculture, we have to skip the author's moral reflections, and the words "Providence" and "He" scattered along the page, to come at the profitable level of what he has to say. What he calls his religion is for the most part offensive to the nostrils. He should know better than expose himself, and keep his foul sores covered till they are quite healed. There is more religion in men's science than there is science in their religion. Let us make haste to the report of the committee on swine.
A man's real faith is never contained in his creed, nor is his creed an article of his faith. The last is never adopted. This it is that permits him to smile ever, and to live even as bravely as he does. And yet he clings anxiously to his creed, as to a straw, thinking that that does him good service because his sheet anchor does not drag.
In most men's religion, the ligature, which should be its umbilical cord connecting them with divinity, is rather like that thread which the accomplices of Cylon held in their hands when they went abroad from the temple of Minerva, the other end being attached to the statue of the goddess. But frequently, as in their case, the thread breaks, being stretched, and they are left without an asylum.
"A good and pious man reclined his head on the bosom of contemplation, and was absorbed in the ocean of a revery. At the instant when he awaked from his vision, one of his friends, by way of pleasantry, said, What rare gift have you brought us from that garden, where you have been recreating? He replied, I fancied to myself and said, when I can reach the rose-bower, I will fill my lap with the flowers, and bring them as a present to my friends; but when I got there, the fragrance of the roses so intoxicated me, that the skirt dropped from my hands.——`O bird of dawn! learn the warmth of affection from the moth; for that scorched creature gave up the ghost, and uttered not a groan: These vain pretenders are ignorant of him they seek after; for of him that knew him we never heard again:—O thou! who towerest above the flights of conjecture, opinion, and comprehension; whatever has been reported of thee we have heard and read; the congregation is dismissed, and life drawn to a close; and we still rest at our first encomium of thee!'"—Sadi.
By noon we were let down into the Merrimack through the locks at Middlesex, just above Pawtucket Falls, by a serene and liberal-minded man, who came quietly from his book, though his duties, we supposed, did not require him to open the locks on Sundays. With him we had a just and equal encounter of the eyes, as between two honest men.
The movements of the eyes express the perpetual and unconscious courtesy of the parties. It is said, that a rogue does not look you in the face, neither does an honest man look at you as if he had his reputation to establish. I have seen some who did not know when to turn aside their eyes in meeting yours. A truly confident and magnanimous spirit is wiser than to contend for the mastery in such encounters. Serpents alone conquer by the steadiness of their gaze. My friend looks me in the face and sees me, that is all.
The best relations were at once established between us and this man, and though few words were spoken, he could not conceal a visible interest in us and our excursion. He was a lover of the higher mathematics, as we found, and in the midst of some vast sunny problem, when we overtook him and whispered our conjectures. By this man we were presented with the freedom of the Merrimack. We now felt as if we were fairly launched on the ocean-stream of our voyage, and were pleased to find that our boat would float on Merrimack water. We began again busily to put in practice those old arts of rowing, steering, and paddling. It seemed a strange phenomenon to us that the two rivers should mingle their waters so readily, since we had never associated them in our thoughts.
As we glided over the broad bosom of the Merrimack, between Chelmsford and Dracut, at noon, here a quarter of a mile wide, the rattling of our oars was echoed over the water to those villages, and their slight sounds to us. Their harbors lay as smooth and fairy-like as the Lido, or Syracuse, or Rhodes, in our imagination, while, like some strange roving craft, we flitted past what seemed the dwellings of noble home-staying men, seemingly as conspicuous as if on an eminence, or floating upon a tide which came up to those villagers' breasts. At a third of a mile over the water we heard distinctly some children repeating their catechism in a cottage near the shore, while in the broad shallows between, a herd of cows stood lashing their sides, and waging war with the flies.
Two hundred years ago other catechizing than this was going on here; for here came the Sachem Wannalancet, and his people, and sometimes Tahatawan, our Concord Sachem, who afterwards had a church at home, to catch fish at the falls; and here also came John Eliot, with the Bible and Catechism, and Baxter's Call to the Unconverted, and other tracts, done into the Massachusetts tongue, and taught them Christianity meanwhile. "This place," says Gookin, referring to Wamesit,
"being an ancient and capital seat of Indians, they come to fish; and this good man takes this opportunity to spread the net of the gospel, to fish for their souls."—"May 5th, 1674," he continues, "according to our usual custom, Mr. Eliot and myself took our journey to Wamesit, or Pawtuckett; and arriving there that evening, Mr. Eliot preached to as many of them as could be got together, out of Matt. xxii. 1-14, the parable of the marriage of the king's son. We met at the wigwam of one called Wannalancet, about two miles from the town, near Pawtuckett falls, and bordering upon Merrimak river. This person, Wannalancet, is the eldest son of old Pasaconaway, the chiefest sachem of Pawtuckett. He is a sober and grave person, and of years, between fifty and sixty. He hath been always loving and friendly to the English." As yet, however, they had not prevailed on him to embrace the Christian religion. "But at this time," says Gookin, "May 6, 1674,"—"after some deliberation and serious pause, he stood up, and made a speech to this effect:—`I must acknowledge I have, all my days, used to pass in an old canoe, (alluding to his frequent custom to pass in a canoe upon the river,) and now you exhort me to change and leave my old canoe, and embark in a new canoe, to which I have hitherto been unwilling; but now I yield up myself to your advice, and enter into a new canoe, and do engage to pray to God hereafter.'" One "Mr. Richard Daniel, a gentleman that lived in Billerica," who with other "persons of quality" was present, "desired brother Eliot to tell the sachem from him, that it may be, while he went in his old canoe, he passed in a quiet stream; but the end thereof was death and destruction to soul and body. But now he went into a new canoe, perhaps he would meet with storms and trials, but yet he should be encouraged to persevere, for the end of his voyage would be everlasting rest."—"Since that time, I hear this sachem doth persevere, and is a constant and diligent hearer of God's word, and sanctifieth the Sabbath, though he doth travel to Wamesit meeting every Sabbath, which is above two miles; and though sundry of his people have deserted him, since he subjected to the gospel, yet he continues and persists."— Gookin's Hist. Coll. of the Indians in New England, 1674.
Already, as appears from the records, "At a General Court held at Boston in New England, the 7th of the first month, 1643-4."—"Wassamequin, Nashoonon, Kutchamaquin, Massaconomet, and Squaw Sachem,