A Week on the Concord and Merrimack Rivers Henry David Thoreau (novels in english .TXT) 📖

said that Jonas Parker was his fellow-traveller, and he further said that a Mr. Longley was his employer, who promised to bear him out.” We were the men that were gliding northward, this Sept. 1st, 1839, with still team, and rigging not the most convenient to carry barrels, unquestioned by any Squire or Church Deacon and ready to bear ourselves out if need were. In the latter part of the seventeenth century, according to the historian of Dunstable, “Towns were directed to erect ‘a cage’ near the meetinghouse, and in this all offenders against the sanctity of the Sabbath were confined.” Society has relaxed a little from its strictness, one would say, but I presume that there is not less religion than formerly. If the ligature is found to be loosened in one part, it is only drawn the tighter in another.

You can hardly convince a man of an error in a lifetime, but must content yourself with the reflection that the progress of science is slow. If he is not convinced, his grandchildren may be. The geologists tell us that it took one hundred years to prove that fossils are organic, and one hundred and fifty more, to prove that they are not to be referred to the Noachian deluge. I am not sure but I should betake myself in extremities to the liberal divinities of Greece, rather than to my country’s God. Jehovah, though with us he has acquired new attributes, is more absolute and unapproachable, but hardly more divine, than Jove. He is not so much of a gentleman, not so gracious and catholic, he does not exert so intimate and genial an influence on nature, as many a god of the Greeks. I should fear the infinite power and inflexible justice of the almighty mortal, hardly as yet apotheosized, so wholly masculine, with no Sister Juno, no Apollo, no Venus, nor Minerva, to intercede for me, θυμῳ φυλέουσά τε, κηδομένη τε. The Grecian are youthful and erring and fallen gods, with the vices of men, but in many important respects essentially of the divine race. In my Pantheon, Pan still reigns in his pristine glory, with his ruddy face, his flowing beard, and his shaggy body, his pipe and his crook, his nymph Echo, and his chosen daughter Iambe; for the great god Pan is not dead, as was rumored. No god ever dies. Perhaps of all the gods of New England and of ancient Greece, I am most constant at his shrine.

It seems to me that the god that is commonly worshipped in civilized countries is not at all divine, though he bears a divine name, but is the overwhelming authority and respectability of mankind combined. Men reverence one another, not yet God. If I thought that I could speak with discrimination and impartiality of the nations of Christendom, I should praise them, but it tasks me too much. They seem to be the most civil and humane, but I may be mistaken. Every people have gods to suit their circumstances; the Society Islanders had a god called Toahitu, “in shape like a dog; he saved such as were in danger of falling from rocks and trees.” I think that we can do without him, as we have not much climbing to do. Among them a man could make himself a god out of a piece of wood in a few minutes, which would frighten him out of his wits.

I fancy that some indefatigable spinster of the old school, who had the supreme felicity to be born in “days that tried men’s souls,” hearing this, may say with Nestor, another of the old school, “But you are younger than I. For time was when I conversed with greater men than you. For not at any time have I seen such men, nor shall see them, as Perithous, and Dryas, and ποιμενα λαων,” that is probably Washington, sole “Shepherd of the People.” And when Apollo has now six times rolled westward, or seemed to roll, and now for the seventh time shows his face in the east, eyes well-nigh glazed, long glassed, which have fluctuated only between lamb’s wool and worsted, explore ceaselessly some good sermon book. For six days shalt thou labor and do all thy knitting, but on the seventh, forsooth, thy reading. Happy we who can bask in this warm September sun, which illumines all creatures, as well when they rest as when they toil, not without a feeling of gratitude; whose life is as blameless, how blameworthy soever it may be, on the Lord’s Mona-day as on his Suna-day.

There are various, nay, incredible faiths; why should we be alarmed at any of them? What man believes, God believes. Long as I have lived, and many blasphemers as I have heard and seen, I have never yet heard or witnessed any direct and conscious blasphemy or irreverence; but of indirect and habitual, enough. Where is the man who is guilty of direct and personal insolence to Him that made him?

One memorable addition to the old mythology is due to this era⁠—the Christian fable. With what pains, and tears, and blood these centuries have woven this and added it to the mythology of mankind. The new Prometheus. With what miraculous consent, and patience, and persistency has this mythus been stamped on the memory of the race! It would seem as if it were in the progress of our mythology to dethrone Jehovah, and crown Christ in his stead.

If it is not a tragical life we live, then I know not what to call it. Such a story as that of Jesus Christ⁠—the history of Jerusalem, say, being a part of the Universal History. The naked, the embalmed, unburied death of Jerusalem amid its desolate hills⁠—think of it. In Tasso’s poem I trust some things are sweetly buried. Consider the snappish tenacity with which they preach Christianity still. What are time and space to Christianity, eighteen hundred years, and a new world?⁠—that