Quotes by Henry David Thoreau

I have some notion what the John's-wort and life-everlasting may be thinking about when the sun shines on me as on them and turns my prompt thought into just such a seething shimmer. I lie out indistinct as a heath at noonday. I am evaporating and ascending into the sun. * * * * * Nothing stands in the way to success, but to failure. To victory is all the way up hill; to defeat the simplest wight that weighs may soon slide down. Cowards would not have victory but the fruits of victory; but she it is that sweetens all the spoil. Thus, by a just fate, the booty cannot fall to him who did not win it. There is victory in every effort. In the least swing of the arm, in indignant thought, in stern content, we conquer our foes. * * * * * Great thoughts make great men. Without these no heraldry nor blood will avail. The blood circulates to the feet and hands, but the thought never descends from the head. * * * * * The most I can do for my friend is simply to be his friend. I have no wealth to bestow on him. If he knows that I am happy in loving him, he will want no other reward. Is not Friendship divine in this? I have myself to respect, but to myself I am not amiable; but my friend is my amiableness personified. And yet we walk the stage indifferent actors, not thinking what a sublime drama we might enact if we would be joint workers and a mutual material. Why go to the woods to cut timber to display our art upon, when here are men as trees walking? The world has never learned what men can build each other up to be, when both master and pupil work in love. He that comes as a stranger to my house will have to stay as a stranger. He has made his own reception. But persevering love was never yet refused. "The vicious count their years, virtuous their acts." JONSON. The former consider the length of their service, the latter its quality. Wait not till I invite thee, but observe I'm glad to see thee when thou com'st.

How unaccountable the flow of spirits in youth. You may throw sticks and dirt into the current, and it will only rise the higher. Dam it up you may, but dry it up you may not, for you cannot reach its source. If you stop up this avenue or that, anon it will come gurgling out where you least expected and wash away all fixtures. Youth grasps at happiness as an inalienable right. The tear does no sooner gush than glisten. Who shall say when the tear that sprung of sorrow first sparkled with joy? ALMA NATURA _Sept. 20._ It is a luxury to muse by a wall-side in the sunshine of a September afternoon,—to cuddle down under a gray stone, and hearken to the siren song of the cricket. Day and night seem henceforth but accidents, and the time is always a still eventide, and as the close of a happy day. Parched fields and mulleins gilded with the slanting rays are my diet. I know of no word so fit to express this disposition of Nature as Alma Natura. COMPENSATION _Sept. 23._ If we will be quiet and ready enough, we shall find compensation in every disappointment. If a shower drives us for shelter to the maple grove or the trailing branches of the pine, yet in their recesses with microscopic eye we discover some new wonder in the bark, or the leaves, or the fungi at our feet. We are interested by some new resource of insect economy, or the chickadee is more than usually familiar. We can study Nature's nooks and corners then.[40] MY BOOTS _Oct. 16._ Anon with gaping fearlessness they quaff The dewy nectar with a natural thirst, Or wet their leathern lungs where cranberries lurk, With sweeter wine than Chian, Lesbian, or Falernian far. Theirs was the inward lustre that bespeaks An open sole—unknowing to exclude The cheerful day—a worthier glory far Than that which gilds the outmost rind with darkness visible— Virtues that fast abide through lapse of years, Rather rubbed in than off. HOMER _Oct. 21._ Hector hurrying from rank to rank is likened to the moon wading in majesty from cloud to cloud.

Talk of a divinity in man! Look at the teamster on the highway, wending to market by day or night; does any divinity stir within him? His highest duty to fodder and water his horses! What is his destiny to him compared with the shipping interests? Does not he drive for Squire Make-a-stir? How godlike, how immortal, is he? See how he cowers and sneaks, how vaguely all the day he fears, not being immortal nor divine, but the slave and prisoner of his own opinion of himself, a fame won by his own deeds. Public opinion is a weak tyrant compared with our own private opinion. What a man thinks of himself, that it is which determines, or rather indicates, his fate. Self-emancipation even in the West Indian provinces of the fancy and imagination,—what Wilberforce is there to bring that about? Think, also, of the ladies of the land weaving toilet cushions against the last day, not to betray too green an interest in their fates! As if you could kill time without injuring eternity. The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation. From the desperate city you go into the desperate country, and have to console yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is concealed even under what are called the games and amusements of mankind. There is no play in them, for this comes after work. But it is a characteristic of wisdom not to do desperate things. When we consider what, to use the words of the catechism, is the chief end of man, and what are the true necessaries and means of life, it appears as if men had deliberately chosen the common mode of living because they preferred it to any other. Yet they honestly think there is no choice left. But alert and healthy natures remember that the sun rose clear. It is never too late to give up our prejudices. No way of thinking or doing, however ancient, can be trusted without proof. What everybody echoes or in silence passes by as true to-day may turn out to be falsehood to-morrow, mere smoke of opinion, which some had trusted for a cloud that would sprinkle fertilizing rain on their fields.

Poetry is so universally true and independent of experience, that it does not need any particular biography to illustrate it, but we refer it sooner or later to some Orpheus or Linus, and after ages to the genius of humanity and the gods themselves. It would be worth the while to select our reading, for books are the society we keep; to read only the serenely true; never statistics, nor fiction, nor news, nor reports, nor periodicals, but only great poems, and when they failed, read them again, or perchance write more. Instead of other sacrifice, we might offer up our perfect (τελεία) thoughts to the gods daily, in hymns or psalms. For we should be at the helm at least once a day. The whole of the day should not be daytime; there should be one hour, if no more, which the day did not bring forth. Scholars are wont to sell their birthright for a mess of learning. But is it necessary to know what the speculator prints, or the thoughtless study, or the idle read, the literature of the Russians and the Chinese, or even French philosophy and much of German criticism. Read the best books first, or you may not have a chance to read them at all. “There are the worshippers with offerings, and the worshippers with mortifications; and again the worshippers with enthusiastic devotion; so there are those the wisdom of whose reading is their worship, men of subdued passions and severe manners;—This world is not for him who doth not worship; and where, O Arjoon, is there another?” Certainly, we do not need to be soothed and entertained always like children. He who resorts to the easy novel, because he is languid, does no better than if he took a nap. The front aspect of great thoughts can only be enjoyed by those who stand on the side whence they arrive. Books, not which afford us a cowering enjoyment, but in which each thought is of unusual daring; such as an idle man cannot read, and a timid one would not be entertained by, which even make us dangerous to existing institutions,—such call I good books. All that are printed and bound are not books; they do not necessarily belong to letters, but are oftener to be ranked with the other luxuries and appendages of civilized life.

It is friendly as a distant hermit's taper. When it is trilled, or undulates, the heavens are crumpled into time, and successive waves flow across them. It is a strangely healthy sound for these disjointed times. It is a rare soundness when cow-bells and horns are heard from over the fields. And now I see the beauty and full meaning of that word "sound." Nature always possesses a certain sonorousness, as in the hum of insects, the booming of ice, the crowing of cocks in the morning, and the barking of dogs in the night, which indicates her sound state.[224] God's voice is but a clear bell sound. I drink in a wonderful health, a cordial, in sound. The effect of the slightest tinkling in the horizon measures my own soundness. I thank God for sound; it always mounts, and makes me mount. I think I will not trouble myself for any wealth, when I can be so cheaply enriched. Here I contemplate to drudge that I may own a farm—and may have such a limitless estate for the listening. All good things are cheap: all bad are very dear. * * * * * As for these communities, I think I had rather keep bachelor's hall in hell than go to board in heaven. Do you think your virtue will be boarded with you? It will never live on the interest of your money, depend upon it. The boarder has no home. In heaven I hope to bake my own bread and clean my own linen. The tomb is the only boarding-house in which a hundred are served at once. In the catacomb we may dwell together and prop one another without loss. _March 4._ Ben Jonson says in his epigrams,— "He makes himself a thorough-fare of Vice." This is true, for by vice the substance of a man is not changed, but all his pores, and cavities, and avenues are prophaned by being made the thoroughfares of vice. He is the highway of his vice. The searching devil courses through and through him. His flesh and blood and bones are cheapened. He is all trivial, a place where three highways of sin meet. So is another the thoroughfare of virtue, and virtue circulates through all his aisles like a wind, and he is hallowed.

Some expressions of truth are reminiscent,—others merely sensible, as the phrase is,—others prophetic. Some forms of disease, even, may prophesy forms of health. The geologist has discovered that the figures of serpents, griffins, flying dragons, and other fanciful embellishments of heraldry, have their prototypes in the forms of fossil species which were extinct before man was created, and hence “indicate a faint and shadowy knowledge of a previous state of organic existence.” The Hindoos dreamed that the earth rested on an elephant, and the elephant on a tortoise, and the tortoise on a serpent; and though it may be an unimportant coincidence, it will not be out of place here to state, that a fossil tortoise has lately been discovered in Asia large enough to support an elephant. I confess that I am partial to these wild fancies, which transcend the order of time and development. They are the sublimest recreation of the intellect. The partridge loves peas, but not those that go with her into the pot. In short, all good things are wild and free. There is something in a strain of music, whether produced by an instrument or by the human voice—take the sound of a bugle in a summer night, for instance,—which by its wildness, to speak without satire, reminds me of the cries emitted by wild beasts in their native forests. It is so much of their wildness as I can understand. Give me for my friends and neighbors wild men, not tame ones. The wildness of the savage is but a faint symbol of the awful ferity with which good men and lovers meet. I love even to see the domestic animals reassert their native rights—any evidence that they have not wholly lost their original wild habits and vigor; as when my neighbor’s cow breaks out of her pasture early in the spring and boldly swims the river, a cold, gray tide, twenty-five or thirty rods wide, swollen by the melted snow. It is the buffalo crossing the Mississippi. This exploit confers some dignity on the herd in my eyes—already dignified. The seeds of instinct are preserved under the thick hides of cattle and horses, like seeds in the bowels of the earth, an indefinite period.

Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through Paris and London, through New York and Boston and Concord, through church and state, through poetry and philosophy and religion, till we come to a hard bottom and rocks in place, which we can call _reality_, and say, This is, and no mistake; and then begin, having a _point d’appui_, below freshet and frost and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a Nilometer, but a Realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time. If you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career. Be it life or death, we crave only reality. If we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business. Time is but the stream I go a-fishing in. I drink at it; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains. I would drink deeper; fish in the sky, whose bottom is pebbly with stars. I cannot count one. I know not the first letter of the alphabet. I have always been regretting that I was not as wise as the day I was born. The intellect is a cleaver; it discerns and rifts its way into the secret of things. I do not wish to be any more busy with my hands than is necessary. My head is hands and feet. I feel all my best faculties concentrated in it. My instinct tells me that my head is an organ for burrowing, as some creatures use their snout and fore-paws, and with it I would mine and burrow my way through these hills. I think that the richest vein is somewhere hereabouts; so by the divining-rod and thin rising vapors I judge; and here I will begin to mine. Reading With a little more deliberation in the choice of their pursuits, all men would perhaps become essentially students and observers, for certainly their nature and destiny are interesting to all alike. In accumulating property for ourselves or our posterity, in founding a family or a state, or acquiring fame even, we are mortal; but in dealing with truth we are immortal, and need fear no change nor accident.

* * * * * Coleridge observed the "landscapes made by damp on a whitewashed wall," and so have I. * * * * * We seem but to linger in manhood to tell the dreams of our childhood, and they vanish out of memory ere we learn the language.[216] * * * * * It is the unexplored grandeur of the storm which keeps up the spirits of the traveller.[217] When I contemplate a hard and bare life in the woods, I find my last consolation in its untrivialness. Shipwreck is less distressing because the breakers do not trifle with us. We are resigned as long as we recognize the sober and solemn mystery of nature. The dripping mariner finds consolation and sympathy in the infinite sublimity of the storm. It is a moral force as well as he. With courage he can lay down his life on the strand, for it never turned a deaf ear to him, nor has he ever exhausted its sympathy. * * * * * In the love of narrow souls I make many short voyages, but in vain; I find no sea-room. But in great souls I sail before the wind without a watch, and never reach the shore. * * * * * You demand that I be less your friend that you may know it. * * * * * Nothing will reconcile friends but love. They make a fatal mistake when they go about like foes to explain and treat with one another. It is a mutual mistake. None are so unmanageable. _Feb. 20. Saturday._ I suspect the moral discrimination of the oldest and best authors. I doubt if Milton distinguished greatly between his Satan and his Raphael. In Homer and Æschylus and Dante I miss a nice discrimination of the _important_ shades of character. * * * * * When I am going out for an evening I arrange the fire in my stove so that I do not fail to find a good one when I return, though it would have engaged my frequent attention present. So that, when I know I am to be at home, I sometimes make believe that I may go out, to save trouble. And this is the art of living, too,—to leave our life in a condition to go alone, and not to require a constant supervision.

If one abates a little the price of his wood, or gives a neighbor his vote at town-meeting, or a barrel of apples, or lends him his wagon frequently, it is esteemed a rare instance of Friendship. Nor do the farmers’ wives lead lives consecrated to Friendship. I do not see the pair of farmer Friends of either sex prepared to stand against the world. There are only two or three couples in history. To say that a man is your Friend, means commonly no more than this, that he is not your enemy. Most contemplate only what would be the accidental and trifling advantages of Friendship, as that the Friend can assist in time of need, by his substance, or his influence, or his counsel; but he who foresees such advantages in this relation proves himself blind to its real advantage, or indeed wholly inexperienced in the relation itself. Such services are particular and menial, compared with the perpetual and all-embracing service which it is. Even the utmost good-will and harmony and practical kindness are not sufficient for Friendship, for Friends do not live in harmony merely, as some say, but in melody. We do not wish for Friends to feed and clothe our bodies,—neighbors are kind enough for that,—but to do the like office to our spirits. For this few are rich enough, however well disposed they may be. For the most part we stupidly confound one man with another. The dull distinguish only races or nations, or at most classes, but the wise man, individuals. To his Friend a man’s peculiar character appears in every feature and in every action, and it is thus drawn out and improved by him. Think of the importance of Friendship in the education of men. “He that hath love and judgment too, Sees more than any other doe.” It will make a man honest; it will make him a hero; it will make him a saint. It is the state of the just dealing with the just, the magnanimous with the magnanimous, the sincere with the sincere, man with man. And it is well said by another poet, “Why love among the virtues is not known, Is that love is them all contract in one.” All the abuses which are the object of reform with the philanthropist, the statesman, and the housekeeper are unconsciously amended in the intercourse of Friends.

” And so the seasons went rolling on into summer, as one rambles into higher and higher grass. Thus was my first year’s life in the woods completed; and the second year was similar to it. I finally left Walden September 6th, 1847. Conclusion To the sick the doctors wisely recommend a change of air and scenery. Thank Heaven, here is not all the world. The buck-eye does not grow in New England, and the mocking-bird is rarely heard here. The wild-goose is more of a cosmopolite than we; he breaks his fast in Canada, takes a luncheon in the Ohio, and plumes himself for the night in a southern bayou. Even the bison, to some extent, keeps pace with the seasons, cropping the pastures of the Colorado only till a greener and sweeter grass awaits him by the Yellowstone. Yet we think that if rail-fences are pulled down, and stone-walls piled up on our farms, bounds are henceforth set to our lives and our fates decided. If you are chosen town-clerk, forsooth, you cannot go to Tierra del Fuego this summer: but you may go to the land of infernal fire nevertheless. The universe is wider than our views of it. Yet we should oftener look over the tafferel of our craft, like curious passengers, and not make the voyage like stupid sailors picking oakum. The other side of the globe is but the home of our correspondent. Our voyaging is only great-circle sailing, and the doctors prescribe for diseases of the skin merely. One hastens to Southern Africa to chase the giraffe; but surely that is not the game he would be after. How long, pray, would a man hunt giraffes if he could? Snipes and woodcocks also may afford rare sport; but I trust it would be nobler game to shoot one’s self.— “Direct your eye right inward, and you’ll find A thousand regions in your mind Yet undiscovered. Travel them, and be Expert in home-cosmography.” What does Africa,—what does the West stand for? Is not our own interior white on the chart? black though it may prove, like the coast, when discovered. Is it the source of the Nile, or the Niger, or the Mississippi, or a North-West Passage around this continent, that we would find?

I think that there is nothing, not even crime, more opposed to poetry, to philosophy, ay, to life itself, than this incessant business. There is a coarse and boisterous money-making fellow in the outskirts of our town, who is going to build a bank-wall under the hill along the edge of his meadow. The powers have put this into his head to keep him out of mischief, and he wishes me to spend three weeks digging there with him. The result will be that he will perhaps get some more money to hoard, and leave for his heirs to spend foolishly. If I do this, most will commend me as an industrious and hard-working man; but if I choose to devote myself to certain labors which yield more real profit, though but little money, they may be inclined to look on me as an idler. Nevertheless, as I do not need the police of meaningless labor to regulate me, and do not see anything absolutely praise-worthy in this fellow’s undertaking, any more than in many an enterprise of our own or foreign governments, however amusing it may be to him or them, I prefer to finish my education at a different school. If a man walk in the woods for love of them half of each day, he is in danger of being regarded as a loafer; but if he spends his whole day as a speculator, shearing off those woods and making earth bald before her time, he is esteemed an industrious and enterprising citizen. As if a town had no interest in its forests but to cut them down! Most men would feel insulted, if it were proposed to employ them in throwing stones over a wall, and then in throwing them back, merely that they might earn their wages. But many are no more worthily employed now. For instance: just after sunrise, one summer morning, I noticed one of my neighbors walking beside his team, which was slowly drawing a heavy hewn stone swung under the axle, surrounded by an atmosphere of industry,—his day’s work begun,—his brow commenced to sweat,—a reproach to all sluggards and idlers,—pausing abreast the shoulders of his oxen, and half turning round with a flourish of his merciful whip, while they gained their length on him. And I thought, Such is the labor which the American Congress exists to protect,—honest, manly toil,—honest as the day is long,—that makes his bread taste sweet, and keeps society sweet,—which all men respect and have consecrated: one of the sacred band, doing the needful but irksome drudgery.

This experience entitled me to be regarded as a sort of real-estate broker by my friends. Wherever I sat, there I might live, and the landscape radiated from me accordingly. What is a house but a _sedes_, a seat?—better if a country seat. I discovered many a site for a house not likely to be soon improved, which some might have thought too far from the village, but to my eyes the village was too far from it. Well, there I might live, I said; and there I did live, for an hour, a summer and a winter life; saw how I could let the years run off, buffet the winter through, and see the spring come in. The future inhabitants of this region, wherever they may place their houses, may be sure that they have been anticipated. An afternoon sufficed to lay out the land into orchard, woodlot, and pasture, and to decide what fine oaks or pines should be left to stand before the door, and whence each blasted tree could be seen to the best advantage; and then I let it lie, fallow perchance, for a man is rich in proportion to the number of things which he can afford to let alone. My imagination carried me so far that I even had the refusal of several farms,—the refusal was all I wanted,—but I never got my fingers burned by actual possession. The nearest that I came to actual possession was when I bought the Hollowell place, and had begun to sort my seeds, and collected materials with which to make a wheelbarrow to carry it on or off with; but before the owner gave me a deed of it, his wife—every man has such a wife—changed her mind and wished to keep it, and he offered me ten dollars to release him. Now, to speak the truth, I had but ten cents in the world, and it surpassed my arithmetic to tell, if I was that man who had ten cents, or who had a farm, or ten dollars, or all together. However, I let him keep the ten dollars and the farm too, for I had carried it far enough; or rather, to be generous, I sold him the farm for just what I gave for it, and, as he was not a rich man, made him a present of ten dollars, and still had my ten cents, and seeds, and materials for a wheelbarrow left.

” Some of my pleasantest hours were during the long rain storms in the spring or fall, which confined me to the house for the afternoon as well as the forenoon, soothed by their ceaseless roar and pelting; when an early twilight ushered in a long evening in which many thoughts had time to take root and unfold themselves. In those driving north-east rains which tried the village houses so, when the maids stood ready with mop and pail in front entries to keep the deluge out, I sat behind my door in my little house, which was all entry, and thoroughly enjoyed its protection. In one heavy thunder shower the lightning struck a large pitch-pine across the pond, making a very conspicuous and perfectly regular spiral groove from top to bottom, an inch or more deep, and four or five inches wide, as you would groove a walking-stick. I passed it again the other day, and was struck with awe on looking up and beholding that mark, now more distinct than ever, where a terrific and resistless bolt came down out of the harmless sky eight years ago. Men frequently say to me, “I should think you would feel lonesome down there, and want to be nearer to folks, rainy and snowy days and nights especially.” I am tempted to reply to such,—This whole earth which we inhabit is but a point in space. How far apart, think you, dwell the two most distant inhabitants of yonder star, the breadth of whose disk cannot be appreciated by our instruments? Why should I feel lonely? is not our planet in the Milky Way? This which you put seems to me not to be the most important question. What sort of space is that which separates a man from his fellows and makes him solitary? I have found that no exertion of the legs can bring two minds much nearer to one another. What do we want most to dwell near to? Not to many men surely, the depot, the post-office, the bar-room, the meeting-house, the school-house, the grocery, Beacon Hill, or the Five Points, where men most congregate, but to the perennial source of our life, whence in all our experience we have found that to issue, as the willow stands near the water and sends out its roots in that direction. This will vary with different natures, but this is the place where a wise man will dig his cellar.... I one evening overtook one of my townsmen, who has accumulated what is called “a handsome property,”—though I never got a _fair_ view of it,—on the Walden road, driving a pair of cattle to market, who inquired of me how I could bring my mind to give up so many of the comforts of life. I answered that I was very sure I liked it passably well; I was not joking. And so I went home to my bed, and left him to pick his way through the darkness and the mud to Brighton,—or Bright-town,—which place he would reach some time in the morning.

While England endeavors to cure the potato-rot, will not any endeavor to cure the brain-rot, which prevails so much more widely and fatally? I do not suppose that I have attained to obscurity, but I should be proud if no more fatal fault were found with my pages on this score than was found with the Walden ice. Southern customers objected to its blue color, which is the evidence of its purity, as if it were muddy, and preferred the Cambridge ice, which is white, but tastes of weeds. The purity men love is like the mists which envelop the earth, and not like the azure ether beyond. Some are dinning in our ears that we Americans, and moderns generally, are intellectual dwarfs compared with the ancients, or even the Elizabethan men. But what is that to the purpose? A living dog is better than a dead lion. Shall a man go and hang himself because he belongs to the race of pygmies, and not be the biggest pygmy that he can? Let every one mind his own business, and endeavor to be what he was made. Why should we be in such desperate haste to succeed, and in such desperate enterprises? If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away. It is not important that he should mature as soon as an apple-tree or an oak. Shall he turn his spring into summer? If the condition of things which we were made for is not yet, what were any reality which we can substitute? We will not be shipwrecked on a vain reality. Shall we with pains erect a heaven of blue glass over ourselves, though when it is done we shall be sure to gaze still at the true ethereal heaven far above, as if the former were not? There was an artist in the city of Kouroo who was disposed to strive after perfection. One day it came into his mind to make a staff. Having considered that in an imperfect work time is an ingredient, but into a perfect work time does not enter, he said to himself, It shall be perfect in all respects, though I should do nothing else in my life. He proceeded instantly to the forest for wood, being resolved that it should not be made of unsuitable material; and as he searched for and rejected stick after stick, his friends gradually deserted him, for they grew old in their works and died, but he grew not older by a moment.

Moreover, it will commonly be cheaper to build the whole yourself than to convince another of the advantage of the common wall; and when you have done this, the common partition, to be much cheaper, must be a thin one, and that other may prove a bad neighbor, and also not keep his side in repair. The only coöperation which is commonly possible is exceedingly partial and superficial; and what little true coöperation there is, is as if it were not, being a harmony inaudible to men. If a man has faith, he will coöperate with equal faith everywhere; if he has not faith, he will continue to live like the rest of the world, whatever company he is joined to. To coöperate, in the highest as well as the lowest sense, means _to get our living together_. I heard it proposed lately that two young men should travel together over the world, the one without money, earning his means as he went, before the mast and behind the plow, the other carrying a bill of exchange in his pocket. It was easy to see that they could not long be companions or coöperate, since one would not _operate_ at all. They would part at the first interesting crisis in their adventures. Above all, as I have implied, the man who goes alone can start to-day; but he who travels with another must wait till that other is ready, and it may be a long time before they get off. But all this is very selfish, I have heard some of my townsmen say. I confess that I have hitherto indulged very little in philanthropic enterprises. I have made some sacrifices to a sense of duty, and among others have sacrificed this pleasure also. There are those who have used all their arts to persuade me to undertake the support of some poor family in the town; and if I had nothing to do,—for the devil finds employment for the idle,—I might try my hand at some such pastime as that. However, when I have thought to indulge myself in this respect, and lay their Heaven under an obligation by maintaining certain poor persons in all respects as comfortably as I maintain myself, and have even ventured so far as to make them the offer, they have one and all unhesitatingly preferred to remain poor. While my townsmen and women are devoted in so many ways to the good of their fellows, I trust that one at least may be spared to other and less humane pursuits.

What avails it that you are Christian, if you are not purer than the heathen, if you deny yourself no more, if you are not more religious? I know of many systems of religion esteemed heathenish whose precepts fill the reader with shame, and provoke him to new endeavors, though it be to the performance of rites merely. I hesitate to say these things, but it is not because of the subject,—I care not how obscene my _words_ are,—but because I cannot speak of them without betraying my impurity. We discourse freely without shame of one form of sensuality, and are silent about another. We are so degraded that we cannot speak simply of the necessary functions of human nature. In earlier ages, in some countries, every function was reverently spoken of and regulated by law. Nothing was too trivial for the Hindoo lawgiver, however offensive it may be to modern taste. He teaches how to eat, drink, cohabit, void excrement and urine, and the like, elevating what is mean, and does not falsely excuse himself by calling these things trifles. Every man is the builder of a temple, called his body, to the god he worships, after a style purely his own, nor can he get off by hammering marble instead. We are all sculptors and painters, and our material is our own flesh and blood and bones. Any nobleness begins at once to refine a man’s features, any meanness or sensuality to imbrute them. John Farmer sat at his door one September evening, after a hard day’s work, his mind still running on his labor more or less. Having bathed, he sat down to re-create his intellectual man. It was a rather cool evening, and some of his neighbors were apprehending a frost. He had not attended to the train of his thoughts long when he heard some one playing on a flute, and that sound harmonized with his mood. Still he thought of his work; but the burden of his thought was, that though this kept running in his head, and he found himself planning and contriving it against his will, yet it concerned him very little. It was no more than the scurf of his skin, which was constantly shuffled off. But the notes of the flute came home to his ears out of a different sphere from that he worked in, and suggested work for certain faculties which slumbered in him. They gently did away with the street, and the village, and the state in which he lived.

The inefficient offer their inefficiency to the highest bidder, and are forever expecting to be put into office. One would suppose that they were rarely disappointed. Perhaps I am more than usually jealous with respect to my freedom. I feel that my connection with and obligation to society are still very slight and transient. Those slight labors which afford me a livelihood, and by which it is allowed that I am to some extent serviceable to my contemporaries, are as yet commonly a pleasure to me, and I am not often reminded that they are a necessity. So far I am successful. But I foresee, that, if my wants should be much increased, the labor required to supply them would become a drudgery. If I should sell both my forenoons and afternoons to society, as most appear to do, I am sure, that for me there would be nothing left worth living for. I trust that I shall never thus sell my birthright for a mess of pottage. I wish to suggest that a man may be very industrious, and yet not spend his time well. There is no more fatal blunderer than he who consumes the greater part of his life getting his living. All great enterprises are self-supporting. The poet, for instance, must sustain his body by his poetry, as a steam planing-mill feeds its boilers with the shavings it makes. You must get your living by loving. But as it is said of the merchants that ninety-seven in a hundred fail, so the life of men generally, tried by this standard, is a failure, and bankruptcy may be surely prophesied. Merely to come into the world the heir of a fortune is not to be born, but to be still-born, rather. To be supported by the charity of friends, or a government-pension,—provided you continue to breathe,—by whatever fine synonymes you describe these relations, is to go into the almshouse. On Sundays the poor debtor goes to church to take an account of stock, and finds, of course, that his outgoes have been greater than his income. In the Catholic Church, especially, they go into Chancery, make a clean confession, give up all, and think to start again. Thus men will lie on their backs, talking about the fall of man, and never make an effort to get up.

Perhaps these questions are entertained only in youth, as most believe of poetry. My practice is “nowhere,” my opinion is here. Nevertheless I am far from regarding myself as one of those privileged ones to whom the Ved refers when it says, that “he who has true faith in the Omnipresent Supreme Being may eat all that exists,” that is, is not bound to inquire what is his food, or who prepares it; and even in their case it is to be observed, as a Hindoo commentator has remarked, that the Vedant limits this privilege to “the time of distress.” Who has not sometimes derived an inexpressible satisfaction from his food in which appetite had no share? I have been thrilled to think that I owed a mental perception to the commonly gross sense of taste, that I have been inspired through the palate, that some berries which I had eaten on a hill-side had fed my genius. “The soul not being mistress of herself,” says Thseng-tseu, “one looks, and one does not see; one listens, and one does not hear; one eats, and one does not know the savor of food.” He who distinguishes the true savor of his food can never be a glutton; he who does not cannot be otherwise. A puritan may go to his brown-bread crust with as gross an appetite as ever an alderman to his turtle. Not that food which entereth into the mouth defileth a man, but the appetite with which it is eaten. It is neither the quality nor the quantity, but the devotion to sensual savors; when that which is eaten is not a viand to sustain our animal, or inspire our spiritual life, but food for the worms that possess us. If the hunter has a taste for mud-turtles, muskrats, and other such savage tid-bits, the fine lady indulges a taste for jelly made of a calf’s foot, or for sardines from over the sea, and they are even. He goes to the mill-pond, she to her preserve-pot. The wonder is how they, how you and I, can live this slimy, beastly life, eating and drinking. Our whole life is startlingly moral. There is never an instant’s truce between virtue and vice. Goodness is the only investment that never fails. In the music of the harp which trembles round the world it is the insisting on this which thrills us.

I lose my friends, of course, as much by my own ill treatment and ill valuing of them, prophaning of them, cheapening of them, as by their cheapening of themselves, till at last, when I am prepared to [do] them justice, I am permitted to deal only with the memories of themselves, their ideals still surviving in me, no longer with their actual selves. We exclude ourselves, as the child said of the stream in which he bathed head or foot. (_Vide_ Confucius.) * * * * * It is something to know when you are addressed by Divinity and not by a common traveller. I went down cellar just now to get an armful of wood and, passing the brick piers with my wood and candle, I heard, methought, a commonplace suggestion, but when, as it were by accident, I reverently attended to the hint, I found that it was the voice of a god who had followed me down cellar to speak to me. How many communications may we not lose through inattention! I would fain keep a journal which should contain those thoughts and impressions which I am most liable to forget that I have had; which would have in one sense the greatest remoteness, in another, the greatest nearness to me. ’T is healthy to be sick sometimes. * * * * * I do not know but the reason why I love some Latin verses more than whole English poems is simply in the elegant terseness and conciseness of the language, an advantage which the individual appears to have shared with his nation. * * * * * When we can no longer ramble in the fields of nature, we ramble in the fields of thought and literature. The old become readers. Our heads retain their strength when our legs have become weak. English literature from the days of the minstrels to the Lake Poets, Chaucer and Spenser and Shakspeare and Milton included, breathes no quite fresh and, in this sense, wild strain. It is an essentially tame and civilized literature, reflecting Greece and Rome. Her wilderness is a greenwood, her wild man a Robin Hood. There is plenty of genial love of nature in her poets, but [not so much of nature herself.] Her chronicles inform us when her wild animals, but not when the wild man in her, became extinct.

We are grateful when we are reminded by interior evidence of the permanence of universal laws; for our faith is but faintly remembered, indeed, is not a remembered assurance, but a use and enjoyment of knowledge. It is when we do not have to believe, but come into actual contact with Truth, and are related to her in the most direct and intimate way. Waves of serener life pass over us from time to time, like flakes of sunlight over the fields in cloudy weather. In some happier moment, when more sap flows in the withered stalk of our life, Syria and India stretch away from our present as they do in history. All the events which make the annals of the nations are but the shadows of our private experiences. Suddenly and silently the eras which we call history awake and glimmer in us, and _there_ is room for Alexander and Hannibal to march and conquer. In short, the history which we read is only a fainter memory of events which have happened in our own experience. Tradition is a more interrupted and feebler memory. This world is but canvas to our imaginations. I see men with infinite pains endeavoring to realize to their bodies, what I, with at least equal pains, would realize to my imagination,—its capacities; for certainly there is a life of the mind above the wants of the body, and independent of it. Often the body is warmed, but the imagination is torpid; the body is fat, but the imagination is lean and shrunk. But what avails all other wealth if this is wanting? “Imagination is the air of mind,” in which it lives and breathes. All things are as I am. Where is the House of Change? The past is only so heroic as we see it. It is the canvas on which our idea of heroism is painted, and so, in one sense, the dim prospectus of our future field. Our circumstances answer to our expectations and the demand of our natures. I have noticed that if a man thinks that he needs a thousand dollars, and cannot be convinced that he does not, he will commonly be found to have them; if he lives and thinks a thousand dollars will be forthcoming, though it be to buy shoe-strings with.