|
|
Tamoskaro-2 Directory 14
Page 10
It is not to be forgotten, what Comineus observeth of his first master, Duke Charles the Hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. Whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had pleased him, of his second master, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart. Certainly, if a man would give it a hard phrase, those that want friends, to open themselves unto, are carnnibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is in truth, of operation upon a man's mind, of like virtue as the alchemists use to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.
It is probably a wholly false antithesis to speak of life as a contrast to literature; one might as well draw a distinction between eating and drinking. What is meant as a rule is that if a man devotes himself to imaginative creation, to the perception and expression of beauty, he must be prepared to withdraw from other activities. But the imagination is a function of life, after all, and precisely the same holds good of stockbroking. The real fact is that we Anglo-Saxons, by instinct and inheritance, think of the acquisition of property as the most obvious function of life. As long as a man is occupied in acquiring property, we ask no further questions; we take for granted that he is virtuously employed, as long as he breaks no social rules: while if he succeeds in getting into his hands an unusual share of the divisible goods of the world, we think highly of him. Indeed, our ideals have altered very little since barbarous times, and we still are under the impression that resourcefulness is the mark of the hero. I imagine that leisure as an occupation is much more distrusted and disapproved of in America than in England; but even in England, where the power to be idle is admired and envied, a man who lives as heroic a life as can be attained by playing golf and shooting pheasants is more trusted and respected than a rich man who paints or composes music for his amusement. Field sports are intelligible enough; the pursuit of art requires some explanation, and incurs a suspicion of effeminacy or eccentricity. Only when authorship becomes a source of profit is it thoroughly respectable.
I struggled up on my feet and proceeded to carry the big vessels to the river bank, where I intended to construct the raft. The effort to take each heavy bottle those few metres seemed almost beyond me in my exhausted state. At last I proceeded to strip the floor of the hut, which had been made with split _assahy_ palms (_Euterpe oleracea_ L.), in order that I might make a frame to which I could fasten the bottles. With a great deal of persuasion I got Filippe and Benedicto to help me. The long pieces of _assahy_ were too heavy for our purpose, and we had the additional trouble of splitting each piece into four. It was most trying work in our worn-out condition. Then we had to go into the forest and collect some small liane, so that we could tie the pieces together, as we had no nails and no rope.
|
