Imagens da página
PDF
ePub

'conduct. If you want a person's faults, go to those who love him. They will not tell you, but they know. And herein lies the magnanimous courage of love, that it endures this knowledge without change.

It required a cold, distant personality like that of Thoreau, perhaps to recognize and certainly to uiter this truth; for a more human love makes it a point of honor not to acknowledge those faults of which it is most conscious. But his point of view is both high and dry. He has no illusions; he does not give way to love any more than to hatred, but preserves them both with care like valuable curiosities. A more bald-headed picture of life, if I may so express myself, or a more selfish, has seldom been presented. He is an egoist; he does not remember, or does not think it worth while to remark, that, in these near intimacies, we are ninety-nine times disappointed in our beggarly selves for once that we are disappointed in our friend; that it is we who seem most frequently undeserving of the love that unites us; and that it is by our friend's conduct that we are continually rebuked and yet strength ened for a fresh endeavor. Thoreau is dry, priggish, and selfish. It is profit he is after in these intimacies; moral profit, certainly, but still profit to himself. If you will be the sort of friend I want, he remarks naïvely, "my education cannot dispense with your -society." His education! as though a friend were a dictionary. And with all this, not one word about pleasure, or laughter, or kisses, or any quality of flesh and blood. It was not inappropri ate, surely, that he had such close relations with the fish. We can understand the friend already quoted, when he cried, "As for ́taking his arm, I would as soon think of taking the arm of an ehntree!"

As a matter of fact he experienced but a broken enjoyment in his intimacies. He says he has been perpetually on the brink of the sort of intercourse he wanted, and yet never completely attained it. And what else had he to expect when he would not, in a happy phrase of Carlyle's, "nestle down into it"? Truly, so it will be always if you only stroll in upon your friends as you might stroll in to see a cricket match; and even then not simply for the pleasure of the thing, but with some afterthought of selfimprovement, as though you had come to the cricket match to bet. It was his theory that people saw each other too frequently, so that their curiosity was not properly whetted, nor had they anything fresh to communicate; but friendship must be something else than a society for mutual improvement-indeed, it must only be that by the way, and to some extent unconsciously; and if Thoreau had been a man instead of a manner of elm-tree, he would have felt that he saw his friends too seldom, and have reaped benefits unknown to his philosophy from a more sustained and easy inter

[ocr errors]

course. We might remind him of his own words about love: "We should have no reserve; we should give the whole of ourselves to that business. But commonly men have not imagination enough to be thus employed about a human being, but must be coopering a barrel, forsooth.' Ay, or reading oriental philosophers. It is not the nature of the rival occupation, it is the fact that you suffer it to be a rival that renders loving intimacy impossible. Nothing is given for nothing in this world; there can be no true love, even on your own side, without devotion; devotion is the exercise of love, by which it grows; but if you will give enough of that, if you will pay the price in a sufficient amount of what you call life," why then indeed, whether with wife or comrade, you may have months and even years of such easy, natural, pleasurable, and yet improving intercourse as shall make time a moment and kindness a delight.

[ocr errors]

The secret of his retirement lies not in misanthropy, of which he had no tincture, but part in his engrossing design of self-improvement, and part in the real deficiencies of social intercourse. He was not so much difficult about his fellow human beings as he could not tolerate the terms of their association. He could take to a man for any genuine qualities, as we see by his admirable sketch of the Canadian woodcutter in "Walden;" but he would not consent, in his own words, to "feebly fabulate and paddle in the social slush.' It seemed to him, I think, that society is precisely the reverse of friendship, in that it takes place on a lower level than the characters of any of the parties would warrant us to expect. The society talk of even the most brilliant man is of greatly less account than what you will get from him in (as the French say) a little committee. And Thoreau wanted geniality; he had not enough of the superficial, even at command; he could not swoop into a parlor and, in the naval phrase, "cut out" a human being from that dreary port; nor had he inclination for the task. I suspect he loved books and nature as well and near as warmly as he loved his fellow-creatures: a melancholy, lean degeneration of the human character.

66

"As for the dispute about solitude and society." he thus sums up, any comparison is impertinent. It is an idling down on the plain at the base of the mountain instead of climbing steadily to its top. Of course you will be glad of all the society you can get to go up with? Will you go to glory with me? is the burden of the song. It is not that we love to be alone, but that we love to soar, and when we do soar the company grows thinner and thinner till there is none at all. It is either the tribune on the plain, a sermon on the mount, or a very private ecstasy still higher up. Use all the society that will abet you. But surely it is no very extravagant opinion that it is better to give than to receive, to serve

[ocr errors]

than to use our companions; and above all, where there is no question of service upon either side, that it is good to enjoy their company like a natural man. It is curious and in some ways dispiriting that a writer may be always best corrected out of his own mouth; and so, to conclude, here is another passage from Thoreau which seems aimed directly at himself: Do not be too moral; you may cheat yourself out of much life so. All fables, indeed, have their morals; but the innocent enjoy the story.”

64

[ocr errors]

V.

[ocr errors]

44

"The only obligation," says he, "which I have a right to assume is to do at any time what I think right.' Why should we ever go abroad, even across the way, to ask a neighbor's advice?"! There is a nearer neighbor within, who is incessantly telling us how we should behave. But we wait for the neighbor without to tell us of some false, easier way.' The greater part of what my neighbors call good I believe in my soul to be bad." To be what we are, and to become what we are capable of becoming, is the only end of life. It is when we fall behind ourselves" that "we are cursed with duties and the neglect of duties." I love the wild," he says, not less than the good." And again : The life of a good man will hardly improve us more than the life of a freebooter, for the inevitable laws appear as plainly in the infringe ment as in the observance, and" (mark this) our lives are sustained by a nearly equal expense of virtue of some kind." Even although he were a prig, it will be owned he could announce a startling doc trine. As for doing good," he writes elsewhere, that is one of the professions that are full. Moreover, I have tried it fairly, and, strange as it may seem, am satisfied that it does not agree with my constitution. Probably I should not conscientiously and deliberately forsake my particular calling to do the good which society demands of me, to save the universe from annihilation; and I believe that a like but infinitely greater steadfastness elsewhere is all that now preserves it. If you should ever be betrayed into any of these philanthropies, do not let your left hand know what your right hand does, for it is not worth knowing.' Elsewhere he returns upon the subject, and explains his meaning thus: "If I ever did a man any good in their sense, of course it was something exceptional and insignificant compared with the good or evil I am constantly doing by being what I am.

66

[ocr errors]
[ocr errors]

There is a rude nobility, like that of a barbarian king, in this unshaken confidence in himself and indifference to the wants, thoughts, or sufferings of others. In the whole man I find no trace of pity. This was partly the result of theory, for he held the world too mysterious to be criticised, and asks conclusively, What right have I to grieve who have not ceased to wonder ?''

[ocr errors]

But it sprang still more from constitutional indifference and superiority; and he grew up healthy, composed, and unconscious from among life's horrors, like a green bay tree from a field of battle. It was from this lack in himself that he failed to do justice to the spirit of Christ; for while he could glean more meaning from individual precepts than any score of Christians, yet he conceived life in such a different hope, and viewed it with such contrary emotions, that the sense and purport of the doctrine as a whole seems to have passed him by or left him unimpressed. He could understand the idealism of the Christian view, but he was himself so unaffectedly unhuman that he did not recognize the human intention and essence of that teaching. Hence he complained that Christ did not leave us a rule that was proper and sufficient for this world, not having conceived the nature of the rule that was laid down; for things of that character that are sufficiently unacceptable become positively non-existent to the mind. But perhaps we shall best appreciate the defect in Thoreau by seeing it supplied in the case of Whitman. For the one, I feel confident, is the disciple of the other; it is what Thoreau clearly whispered that Whitman so uproariously bawls; it is the same doctrine, but with how immeuse a difference! the same argument, but used to what a new conclusion! Thoreau had plenty of humor until he tutored him self out of it, and so forfeited that best birthright of a sensible man; Whitman, in that respect, seems to have been sent into the world naked and unashamed; and yet by a strange consummation, it is the theory of the former that is arid, abstract, and claustral. Of these two philosophies so nearly identical at bottom, the one pursues self-improvement- -a churlish, mangy dog; the other is up with the morning, in the best of health, and following the nymph Happiness, buxom, blithe, and debonair. Happiness, at least, is not solitary; it joys to communicate; it loves others, for it.depends on them for its existence; it sanctions and encourages to all delights that are not unkind in themselves; if it lived to a thousand, it would not make excision of a single humorous passage; and while the self-improver dwindles toward the prig, and, if he be not of an excellent constitution, may even grow deformed into an Obermann, the very name and appearance of a happy man breathe of good-nature, and help the rest of us to live.

In the case of Thoreau, so great a show of doctrine demands some outcome in the field of action. If nothing were to be done but build a shanty beside Walden Pond, we have heard altogether too much of these declarations of independence. That the man wrote some books is nothing to the purpose, for the same has been done in a suburban villa. That he kept himself happy is perhaps a sufficient excuse, but it is disappointing to the reader. We may be unjust, but when a man despises commerce and philanthropy

[ocr errors]

alike, and has views of good so soaring that he must take himself apart from mankind for their cultivation, we will not be content without some striking act. It was not Thoreau's fault if he were not martyred; had the occasion come he would have made a noble ending. As it is, he did once seek to interfere in the world's course; he made one practical appearance on the stage of affairs; and a strange one it was, and strangely characteristic of the nobility and the eccentricity of the man. It was forced on him by his calm but radical opposition to negro slavery. "Voting for the right is doing nothing for it," he said; "it is only expressing to men feebly your desire that it should prevail." For his part, he would not for an instant recognize that political organization for his government which is the slave's government also. "I do not hesitate to say," he adds, "that those who call themselves Aboli tionists should at once effectually withdraw their support, both in person and property, from the government of Massachusetts." That is what he did : in 1843 he ceased to pay the poll-tax. The highway-tax he paid, for he said he was as desirous to be a good neighbor as to be a bad subject; but no more poll tax to the State of Massachusetts. Thoreau had now seceded, and was a polity unto himself; or, as he explains it with admirable sense: "In fact, I quietly declare war with the State after my fashion, though I will still make what use and get what advantage of her I can, as is usual in such cases. ." He was put in prison; but that was a part of his design. Under a government which imprisons any unjustly, the true place for a just man is also a prison. I know this well, that if one thousand, if one hundred, if ten men whom I could name-ay, if one HONEST man, in this State of Massachusetts, ceasing to hold slaves were actually to withdraw from this copartnership, and be locked up in the county jail therefor, it would be the abolition of slavery in America. For it matters not how small the beginning may seem to be: what is once well done. is done forever." Such was his theory of civil disobedience.

66

And the upshot? A friend paid the tax for him; continued year by year to pay it in the sequel; and Thoreau was free to walk the woods unmolested. It was a fiasco, but to me it does not seem laughable; even those who joined in the laughter at the moment would be insensibly affected by this quaint instance of a good man's horror for injustice. We may compute the worth of that one night's imprisonment as outweighing half a hundred voters at some subsequent election; and if Thoreau had possessed as great a power of persuasion as (let us say) Falstaff, if he had counted a party however small, if his example had been followed by a hundred or by thirty of his fellows, I cannot but believe it would have greatly precipitated the era of freedom and justice. We feel the misdeeds of our country with so little fervor, for we are not wit

« AnteriorContinuar »