第44章

But it follows that since they are neither of them so good as the other hopes, and each is, in a very honest manner, playing a part above his powers, such an intercourse must often be disappointing to both. "We may bid farewell sooner than complain," says Thoreau, "for our complaint is too well grounded to be uttered." "We have not so good a right to hate any as our friend."

"It were treason to our love And a sin to God above, One iota to abate Of a pure, impartial hate."

Love is not blind, nor yet forgiving. "O yes, believe me," as the song says, "Love has eyes!" The nearer the intimacy, the more cuttingly do we feel the unworthiness of those we love; and because you love one, and would die for that love to-morrow, you have not forgiven, and you never will forgive, that friend's misconduct. 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 recognise and certainly to utter this truth; for a more human love makes it a point of honour 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, 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 strengthened for a fresh endeavour. 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 naively, "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 inappropriate, 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 elm-tree!"

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 self-improvement, 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 intercourse. 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.

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 parlour 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.