Gardening is civil and social, but it wants the vigor and freedom of the forest and the outlaw. There may be an excess of cultivation as well as of anything else, until civilization becomes pathetic. A highly cultivated man — all whose bones can be bent! whose heaven-born virtues are but good manners! The young pines springing up in the cornfields from year to year are to me a refreshing fact. We talk of civilizing the Indian, but that is not the name for his improvement. By the wary independence and aloofness of his dim forest life he preserves his intercourse with his native gods, and is admitted from time to time to a rare and peculiar society with Nature. He has glances of starry recognition to which our saloons are strangers. The steady illumination of his genius, dim only because distant, is like the faint but satisfying light of the stars compared with the dazzling but ineffectual and short-lived blaze of candles. The Society-Islanders had their day-born gods, but they were not supposed to be "of equal antiquity with the atua fauau po, or night-born gods." It is true, there are the innocent pleasures of country life, and it is sometimes pleasant to make the earth yield her increase, and gather the fruits in their season, but the heroic spirit will not fail to dream of remoter retirements and more rugged paths. It will have its garden-plots and its parterres elsewhere than on the earth, and gather nuts and berries by the way for its subsistence, or orchard fruits with such heedlessness as berries. We would not always be soothing and taming nature, breaking the horse and the ox, but sometimes ride the horse wild and chase the buffalo. The Indian's intercourse with Nature is at least such as admits of the greatest independence of each. If he is somewhat of a stranger in her midst, the gardener is too much of a familiar. There is something vulgar and foul in the latter's closeness to his mistress, something noble and cleanly in the former's distance.
—A Week on the Concord and Merrimack Rivers, "Sunday" (September 1, 1839)
Most people with whom I talk, men and women even of some originality and genius, have their scheme of the universe all cut and dried — very dry, I assure you, to hear, dry enough to burn, dry-rotted and powder-post, methinks — which they set up between you and them in the shortest intercourse; an ancient and tottering frame with all its boards blown off. They do not walk without their bed. Some, to me, seemingly very unimportant and unsubstantial things and relations, are for them everlastingly settled — as Father, Son, and Holy Ghost, and the like. These are like the everlasting hills to them. But in all my wanderings I never came across the least vestige of authority for these things. They have not left so distinct a trace as the delicate flower of a remote geological period on the coal in my grate. The wisest man preaches no doctrines; he has no scheme; he sees no rafter, not even a cobweb, against the heavens. It is clear sky.
—A Week on the Concord and Merrimack Rivers, "Sunday"
Christ was a sublime actor on the stage of the world. He knew what he was thinking of when he said, "Heaven and earth shall pass away, but my words shall not pass away." I draw near to him at such a time. Yet he taught mankind but imperfectly how to live; his thoughts were all directed toward another world. There is another kind of success than his. Even here we have a sort of living to get, and must buffet it somewhat longer. There are various tough problems yet to solve, and we must make shift to live, betwixt spirit and matter, such a human life as we can.
—A Week on the Concord and Merrimack Rivers, "Sunday"
Yet, after all, the truly efficient laborer will not crowd his day with work, but will saunter to his task surrounded by a wide halo of ease and leisure, and then do but what he loves best. He is anxious only about the fruitful kernels of time. Though the hen should sit all day, she could lay only one egg, and, besides, would not have picked up materials for another. Let a man take time enough for the most trivial deed, though it be but the paring of his nails. The buds swell imperceptibly, without hurry or confusion, as if the short spring days were an eternity.
Then spend an age in whetting thy desire,
Thou needs't not hasten if thou dost stand fast.
Some hours seem not to be occasion for any deed, but for resolves to draw breath in. We do not directly go about the execution of the purpose that thrills us, but shut our doors behind us and ramble with prepared mind, as if the half were already done. Our resolution is taking root or hold on the earth then, as seeds first send a shoot downward which is fed by their own albumen, ere they send one upward to the light.
—A Week on the Concord and Merrimack Rivers, "Sunday"
Let us know and conform only to the fashions of eternity.
—Journal, September 1, 1841
The very austerity of these Hindoos is tempting to the devotional as a more refined and nobler luxury. They seem to have indulged themselves with a certain moderation and temperance in the severities which their code requires, as divine exercises not to be excessively used as yet. One may discover the root of a Hindoo religion in his own private history, when, in the silent intervals of the day or the night, he does sometimes inflict on himself like austerities with a stern satisfaction.
The "Laws of Menu" are a manual of private devotion, so private and domestic and yet so public and universal a word as is not spoken in the parlor or pulpit in these days. It is so impersonal that it exercises our sincerity more than any other.
—Journal, September 1, 1841
This is a very warm and serene evening, and the surface of the pond is perfectly smooth except where the skaters dimple it, for at equal intervals they are scattered over its whole extent, and, looking west, they make a fine sparkle in the sun. Here and there is a thistle-down floating on its surface, which the fishes dart at, and dimple the water — delicate hint of approaching autumn, when the first thistle-down descends on some smooth lake's surface, full of reflections, in the woods, sign to the fishes of the ripening year. These white faery vessels are annually wafted over the cope of their sky. Bethink thyself, O man, when the first thistle-down is in the air. Buoyantly it floated high in the air over hills and fields all day, and now, weighed down with evening dews, perchance, it sinks gently to the surface of the lake. Nothing can stay the thistle-down, but with September winds it unfailingly sets sail. The irresistible revolution of time. It but comes down upon the sea in its ship, and is still perchance wafted to the shore with its delicate sails. The thistle-down is in the air. Tell me, is thy fruit also there? Dost thou approach maturity? Do gales shake windfalls from thy tree?
—Journal, September 1, 1852
Pickering says that "the missionaries [at the Hawaiian Islands] regarded as one main obstacle to improvement the extremely limited views of the natives in respect to style of living; 'a little fish and a little poi, and they were content.'" But this is putting the cart before the horse, the real obstacle being their limited views in respect to the object of living. A philosopher has equally limited views in their sense, but then he is not content with material comforts, nor is it, perhaps, quite necessary that he first be glutted with them in order to become wise. "A native, I was assured, 'could be supported for less than two cents a day.'" (They had adopted the use of coin.)
The savage lives simply through ignorance and idleness or laziness, but the philosopher lives simply through wisdom. In the case of the savage, the accompaniment of simplicity is idleness with its attendant vices, but in the case of the philosopher, it is the highest employment and development. The fact for the savage, and for the mass of mankind, is that it is better to plant, weave, and build than do nothing or worse; but the fact for the philosopher, or a nation loving wisdom, is that it is most important to cultivate the highest faculties and spend as little time as possible in planting, weaving, building, etc. It depends upon the height of your standard, and no doubt through manual labor as a police men are educated up to a certain level. The simple style is bad for the savage because he does worse than to obtain the luxuries of life; it is good for the philosopher because he does better than to work for them. The question is whether you can bear freedom. At present the vast majority of men, whether black or white, require the discipline of labor which enslaves them for their good. If the Irishman did not shovel all day, he would get drunk and quarrel. But the philosopher does not require the same discipline; if he shovelled all day, we should receive no elevating suggestions from him....
There are two kinds of simplicity — one that is akin to foolishness, the other to wisdom. The philosopher's style of living is only outwardly simple, but inwardly complex. The savage's style is both outwardly and inwardly simple. A simpleton can perform many mechanical labors, but is not capable of profound thought. It was their limited view, not in respect to style, but to the object of living. A man who has equally limited views with respect to the end of living will not be helped by the most complex and refined style of living. It is not the tub that makes Diogenes, the Jove-born, but Diogenes the tub.
—Journal, September 1, 1853
We occasionally rested in the shade of a maple or a willow, and drew forth a melon for our refreshment, while we contemplated at our leisure the lapse of the river and of human life; and as that current, with its floating twigs and leaves, so did all things pass in review before us, while far away in cities and marts on this very stream, the old routine was proceeding still. There is, indeed, a tide in the affairs of men, as the poet says, and yet as things flow they circulate, and the ebb always balances the flow. All streams are but tributary to the ocean, which itself does not stream, and the shores are unchanged, but in longer periods than man can measure. Go where we will, we discover infinite change in particulars only, not in generals. When I go into a museum and see the mummies wrapped in their linen bandages, I see that the lives of men began to need reform as long ago as when they walked the earth. I come out into the streets, and meet men who declare that the time is near at hand for the redemption of the race. But as men lived in Thebes, so do they live in Dunstable today. "Time drinketh up the essence of every great and noble action which ought to be performed, and is delayed in the execution." So says Veeshnoo Sarma; and we perceive that the schemers return again and again to common sense and labor. Such is the evidence of history.
"Yet I doubt not through the ages one increasing purpose runs,
And the thoughts of men are widened with the process of the Suns."
There are secret articles in our treaties with the gods, of more importance than all the rest, which the historian can never know.
There are many skilful apprentices, but few master workmen. On every hand we observe a truly wise practice, in education, in morals, and in the arts of life, the embodied wisdom of many an ancient philosopher. Who does not see that heresies have some time prevailed, that reforms have already taken place? All this worldly wisdom might be regarded as the once unamiable heresy of some wise man. Some interests have got a footing on the earth which we have not made sufficient allowance for. Even they who first built these barns and cleared the land thus, had some valor. The abrupt epochs and chasms are smoothed down in history as the inequalities of the plain are concealed by distance. But unless we do more than simply learn the trade of our time, we are but apprentices, and not yet masters of the art of life.
Now that we are casting away these melon seeds, how can we help feeling reproach? He who eats the fruit, should at least plant the seed; aye, if possible, a better seed than that whose fruit he has enjoyed. Seeds! there are seeds enough which need only to be stirred in with the soil where they lie, by an inspired voice or pen, to bear fruit of a divine flavor. O thou spendthrift! Defray thy debt to the world; eat not the seed of institutions, as the luxurious do, but plant it rather, while thou devourest the pulp and tuber for thy subsistence; that so, perchance, one variety may at last be found worthy of preservation.
—A Week on the Concord and Merrimack Rivers, "Monday" (September 2, 1839)
Men do not fail commonly for want of knowledge, but for want of prudence to give wisdom the preference. What we need to know in any case is very simple. It is but too easy to establish another durable and harmonious routine. Immediately all parts of nature consent to it. Only make something to take the place of something, and men will behave as if it was the very thing they wanted. They must behave, at any rate, and will work up any material. There is always a present and extant life, be it better or worse, which all combine to uphold. We should be slow to mend, my friends, as slow to require mending, "Not hurling, according to the oracle, a transcendent foot towards piety." The language of excitement is at best picturesque merely. You must be calm before you can utter oracles. What was the excitement of the Delphic priestess compared with the calm wisdom of Socrates?—or whoever it was that was wise. —Enthusiasm is a supernatural serenity.
"Men find that action is another thing
Than what they in discoursing papers read;
The world's affairs require in managing
More arts than those wherein you clerks proceed."
As in geology, so in social institutions, we may discover the causes of all past change in the present invariable order of society. The greatest appreciable physical revolutions are the work of the light-footed air, the stealthy-paced water, and the subterranean fire. Aristotle said, "As time never fails, and the universe is eternal, neither the Tanais nor the Nile can have flowed forever." We are independent of the change we detect. The longer the lever the less perceptible its motion. It is the slowest pulsation which is the most vital. The hero then will know how to wait, as well as to make haste. All good abides with him who waiteth wisely; we shall sooner overtake the dawn by remaining here than by hurrying over the hills of the west. Be assured that every man's success is in proportion to his average ability. The meadow flowers spring and bloom where the waters annually deposit their slime, not where they reach in some freshet only. A man is not his hope, nor his despair, nor yet his past deed. We know not yet what we have done, still less what we are doing. Wait till evening, and other parts of our day's work will shine than we had thought at noon, and we shall discover the real purport of our toil. As when the farmer has reached the end of the furrow and looks back, he can tell best where the pressed earth shines most.
—A Week on the Concord and Merrimack Rivers, "Monday"
As our domestic fowls are said to have their original in the wild pheasant of India, so our domestic thoughts have their prototypes in the thoughts of her philosophers. We are dabbling in the very elements of our present conventional and actual life; as if it were the primeval conventicle where how to eat, and to drink, and to sleep, and maintain life with adequate dignity and sincerity, were the questions to be decided. It is later and more intimate with us even than the advice of our nearest friends. And yet it is true for the widest horizon, and read out of doors has relation to the dim mountain line, and is native and aboriginal there. Most books belong to the house and street only, and in the fields their leaves feel very thin. They are bare and obvious, and have no halo nor haze about them. Nature lies far and fair behind them all. But this, as it proceeds from, so it addresses, what is deepest and most abiding in man. It belongs to the noontide of the day, the midsummer of the year, and after the snows have melted, and the waters evaporated in the spring, still its truth speaks freshly to our experience. It helps the sun to shine, and his rays fall on its page to illustrate it. It spends the mornings and the evenings, and makes such an impression on us overnight as to awaken us before dawn, and its influence lingers around us like a fragrance late into the day. It conveys a new gloss to the meadows and the depths of the wood, and its spirit, like a more subtile ether, sweeps along with the prevailing winds of a country. The very locusts and crickets of a summer day are but later or earlier glosses on the Dherma Sastra of the Hindoos, a continuation of the sacred code.
—A Week on the Concord and Merrimack Rivers, "Monday"
If I am not I, who will be?
—A Week on the Concord and Merrimack Rivers, "Monday"
What are ears? what is Time? that this particular series of sounds called a strain of music, an invisible and fairy troop which never brushed the dew from any mead, can be wafted down through the centuries from Homer to me, and he have been conversant with that same aerial and mysterious charm which now so tingles my ears? What a fine communication from age to age, of the fairest and noblest thoughts, the aspirations of ancient men, even such as were never communicated by speech, is music! It is the flower of language, thought colored and curved, fluent and flexible, its crystal fountain tinged with the sun's rays, and its purling ripples reflecting the grass and the clouds. A strain of music reminds me of a passage of the Vedas, and I associate with it the idea of infinite remoteness, as well as of beauty and serenity, for to the senses that is farthest from us which addresses the greatest depth within us. It teaches us again and again to trust the remotest and finest as the divinest instinct, and makes a dream our only real experience. We feel a sad cheer when we hear it, perchance because we that hear are not one with that which is heard.
—A Week on the Concord and Merrimack Rivers, "Monday"
There is but one obligation, and that is the obligation to obey the highest dictate. None can lay me under another which will supersede this. The gods have given me these years without any incumbrance; society has no mortgage on them.
—Journal, September 2, 1841
The sublime sentences of Menu carry us back to a time when purification and sacrifice and self-devotion had a place in the faith of men, and were not as now a superstition. They contain a subtle and refined philosophy also, such as in these times is not accompanied with so lofty and pure a devotion.
—Journal, September 2, 1841
Not till after several months does an infant find its hands, and it may be seen looking at them with astonishment, holding them up to the light; and so also it finds its toes. How many faculties there are which we have never found!
—Journal, September 2, 1851
It is always essential that we love to do what we are doing, do it with a heart. The maturity of the mind, however, may perchance consist with a certain dryness.
—Journal, September 2, 1851
While the farmer is concerned about the crops which his fields bear, I will be concerned about the fertility of my human farm. I will watch the winds and the rains as they affect the crop of thought — the crop of crops, ripe thoughts, which glow and rustle and fill the air with fragrance for centuries.
—Journal, September 2, 1851
We rowed for some hours between glistening banks before the sun had dried the grass and leaves, or the day had established its character. Its serenity at last seemed the more profound and secure for the denseness of the morning's fog. The river became swifter, and the scenery more pleasing than before. The banks were steep and clayey for the most part, and trickling with water, and where a spring oozed out a few feet above the river the boatmen had cut a trough out of a slab with their axes, and placed it so as to receive the water and fill their jugs conveniently. Sometimes this purer and cooler water, bursting out from under a pine or a rock, was collected into a basin close to the edge of and level with the river, a fountain-head of the Merrimack. So near along life's stream are the fountains of innocence and youth making fertile its sandy margin; and the voyageur will do well to replenish his vessels often at these uncontaminated sources. Some youthful spring, perchance, still empties with tinkling music into the oldest river, even when it is falling into the sea, and we imagine that its music is distinguished by the river-gods from the general lapse of the stream, and falls sweeter on their ears in proportion as it is nearer to the ocean. As the evaporations of the river feed thus these unsuspected springs which filter through its banks, so, perchance, our aspirations fall back again in springs on the margin of life's stream to refresh and purify it. The yellow and tepid river may float his scow, and cheer his eye with its reflections and its ripples, but the boatman quenches his thirst at this small rill alone. It is this purer and cooler element that chiefly sustains his life.
—A Week on the Concord and Merrimack Rivers, "Tuesday" (September 3, 1839)
In such a day, in September or October, Walden is a perfect forest mirror, set round with stones as precious to my eye as if fewer or rarer. Nothing so fair, so pure, and at the same time so large, as a lake, perchance, lies on the surface of the earth. Sky water. It needs no fence. Nations come and go without defiling it. It is a mirror which no stone can crack, whose quicksilver will never wear off, whose gilding Nature continually repairs; no storms, no dust, can dim its surface ever fresh; — a mirror in which all impurity presented to it sinks, swept and dusted by the sun's hazy brush — this the light dust-cloth — which retains no breath that is breathed on it, but sends its own to float as clouds high above its surface, and be reflected in its bosom still.
—Walden, "The Ponds"
White Pond and Walden are great crystals on the surface of the earth, Lakes of Light. If they were permanently congealed, and small enough to be clutched, they would, perchance, be carried off by slaves, like precious stones, to adorn the heads of emperors; but being liquid, and ample, and secured to us and our successors forever, we disregard them, and run after the diamond of Kohinoor. They are too pure to have a market value; they contain no muck. How much more beautiful than our lives, how much more transparent than our characters, are they! We never learned meanness of them. How much fairer than the pool before the farmer's door, in which his ducks swim! Hither the clean wild ducks come. Nature has no human inhabitant who appreciates her. The birds with their plumage and their notes are in harmony with the flowers, but what youth or maiden conspires with the wild luxuriant beauty of Nature? She flourishes most alone, far from the towns where they reside. Talk of heaven! ye disgrace earth.
—Walden, "The Ponds"
I see yonder some men in a boat, which floats buoyantly amid the reflections of the trees, like a feather poised in mid-air, or a leaf wafted gently from its twig to the water without turning over. They seem very delicately to have availed themselves of the natural laws, and their floating there looks like a beautiful and successful experiment in philosophy. It reminds me how much more refined and noble the life of man might be made, how its whole economy might be as beautiful as a Tuscan villa — a new and more catholic art, the art of life, which should have its impassioned devotees and make the schools of Greece and Rome to be deserted.
—Journal, September 4, 1841
To have a hut here, and a footpath to the brook! For roads, I think that a poet cannot tolerate more than a footpath through the fields; that is wide enough, and for purposes of winged poesy suffices. It is not for the muse to speak of cart-paths. I would fain travel by a footpath round the world. I do not ask the railroads of commerce, not even the cart-paths of the farmer. Pray, what other path would you have than a footpath? What else should wear a path? This is the track of man alone. What is more suggestive to the pensive walker? One walks in a wheel-track with less emotion; he is at a greater distance from man; but this footpath was, perchance, worn by the bare feet of human beings, and he cannot but think with interest of them....
And now, methinks, this wider wood-path is not bad, for it admits of society more conveniently. Two can walk side by side in it in the ruts, aye, and one more in the horse-track. The Indian walked in a single file, more solitary — not side by side, chatting as he went. The woodman's cart and sled make just the path two walkers want through the wood.
—Journal, September 4, 1851
We do not avoid evil by fleeing before it, but by rising above or diving below its plane; as the worm escapes drought and frost by boring a few inches deeper. The frontiers are not east or west, north or south, but wherever a man fronts a fact, though that fact be his neighbor, there is an unsettled wilderness between him and Canada, between him and the setting sun, or, farther still, between him and it. Let him build himself a log-house with the bark on where he is, fronting it, and wage there an Old French war for seven or seventy years, with Indians and Rangers, or whatever else may come between him and the reality, and save his scalp if he can.
—A Week on the Concord and Merrimack Rivers, "Thursday" (September 5, 1839)
All the world reposes in beauty to him who preserves equipoise in his life, and moves serenely on his path without secret violence; as he who sails down a stream, he has only to steer, keeping his bark in the middle, and carry it round the falls.
—A Week on the Concord and Merrimack Rivers, "Thursday"
No doubt, like plants, we are fed through the atmosphere, and the varying atmospheres of various seasons of the year feed us variously. How often we are sensible of being thus fed and invigorated! And all nature contributes to this aerial diet its food of finest quality. Methinks that in the fragrance of the fruits I get a finer flavor, and in beauty (which is appreciated by sight — the taste and smell of the eye) a finer still.
—Journal, September 5, 1851
As we grow old we live more coarsely, we relax a little in our disciplines, and, to some extent, cease to obey our finest instincts. We are more careless about our diet and our chastity. But we should be fastidious to the extreme of sanity. All wisdom is the reward of a discipline, conscious or unconscious.
—Journal, September 5, 1851
When a shadow flits across the landscape of the soul, where is the substance? Probably, if we were wise enough, we should see to what virtue we are indebted for any happier moment we enjoy. No doubt we have earned it at some time; for the gifts of Heaven are never quite gratuitous. The constant abrasion and decay of our lives makes the soil of our future growth. The wood which we now mature, when it becomes virgin mould, determines the character of our second growth, whether that be oaks or pines. Every man casts a shadow; not his body only, but his imperfectly mingled spirit. This is his grief. Let him turn which way he will, it falls opposite to the sun; short at noon, long at eve. Did you never see it?—But, referred to the sun, it is widest at its base, which is no greater than his own opacity. The divine light is diffused almost entirely around us, and by means of the refraction of light, or else by a certain self-luminousness, or, as some will have it, transparency, if we preserve ourselves untarnished, we are able to enlighten our shaded side. At any rate, our darkest grief has that bronze color of the moon eclipsed. There is no ill which may not be dissipated, like the dark, if you let in a stronger light upon it.
—A Week on the Concord and Merrimack Rivers, "Friday" (September 6, 1839)
The true poem is not that which the public read. There is always a poem not printed on paper, coincident with the production of this, stereotyped in the poet's life. It is what he has become through his work. Not how is the idea expressed in stone, or on canvas or paper, is the question, but how far it has obtained form and expression in the life of the artist. His true work will not stand in any prince's gallery.
My life has been the poem I would have writ,
But I could not both live and utter it.
—A Week on the Concord and Merrimack Rivers, "Friday"
Behind every man's busy-ness there should be a level of undisturbed serenity and industry, as within the reef encircling a coral isle there is always an expanse of still water, where the depositions are going on which will finally raise it above the surface.
—A Week on the Concord and Merrimack Rivers, "Friday"
In summer we live out of doors, and have only impulses and feelings, which are all for action, and must wait commonly for the stillness and longer nights of autumn and winter before any thought will subside; we are sensible that behind the rustling leaves, and the stacks of grain, and the bare clusters of the grape, there is the field of a wholly new life, which no man has lived; that even this earth was made for more mysterious and nobler inhabitants than men and women. In the hues of October sunsets, we see the portals to other mansions than those which we occupy, not far off geographically —
There is a place beyond that flaming hill,
From whence the stars their thin appearance shed,
A place beyond all place, where never ill,
Nor impure thought was ever harbored.
Sometimes a mortal feels in himself Nature, not his Father but his Mother stirs within him, and he becomes immortal with her immortality. From time to time she claims kindredship with us, and some globule from her veins steals up into our own.
I am the autumnal sun,
With autumn gales my race is run;
When will the hazel put forth its flowers,
Or the grape ripen under my bowers?
When will the harvest or the hunter's moon,
Turn my midnight into mid-noon?
I am all sere and yellow,
And to my core mellow.
The mast is dropping within my woods,
The winter is lurking within my moods,
And the rustling of the withered leaf
Is the constant music of my grief.
To an unskilful rhymer the Muse thus spoke in prose:
The moon no longer reflects the day, but rises to her absolute rule, and the husbandman and hunter acknowledge her for their mistress. Asters and golden-rods reign along the way, and the life-everlasting withers not. The fields are reaped and shorn of their pride, but an inward verdure still crowns them. The thistle scatters its down on the pool, and yellow leaves clothe the vine, and naught disturbs the serious life of men. But behind the sheaves, and under the sod, there lurks a ripe fruit, which the reapers have not gathered, the true harvest of the year, which it bears forever, annually watering and maturing it, and man never severs the stalk which bears this palatable fruit.
—A Week on the Concord and Merrimack Rivers, "Friday"
Men nowhere, east or west, live yet a natural life, round which the vine clings, and which the elm willingly shadows. Man would desecrate it by his touch, and so the beauty of the world remains veiled to him. He needs not only to be spiritualized, but naturalized, on the soil of earth. Who shall conceive what kind of roof the heavens might extend over him, what seasons minister to him, and what employment dignify his life! Only the convalescent raises the veil of nature. An immortality in his life would confer immortality on his abode. The winds should be his breath, the seasons his moods, and he should impart of his serenity to Nature herself. But such as we know him he is ephemeral like the scenery which surrounds him, and does not aspire to an enduring existence. When we come down into the distant village, visible from the mountain-top, the nobler inhabitants with whom we peopled it have departed, and left only vermin in its desolate streets. It is the imagination of poets which puts those brave speeches into the mouths of their heroes. They may feign that Cato's last words were
"The earth, the air, and seas I know, and all
The joys and horrors of their peace and wars;
And now will view the Gods' state and the stars,"
but such are not the thoughts nor the destiny of common men. What is this heaven which they expect, if it is no better than they expect? Are they prepared for a better than they can now imagine? Where is the heaven of him who dies on a stage, in a theatre? Here or nowhere is our heaven.
—A Week on the Concord and Merrimack Rivers, "Friday"
Nothing is so much to be feared as fear. Atheism may comparatively be popular with God himself.
—Journal, September 7, 1851
Our ecstatic states, which appear to yield so little fruit, have this value at least: though in the seasons when our genius reigns we may be powerless for expression, yet, in calmer seasons, when our talent is active, the memory of those rarer moods comes to color our picture and the permanent paint-pot, as it were, into which we dip our brush. Thus no life or experience goes unreported at last; but if it be not solid gold it is gold-leaf, which gilds the furniture of the mind....
We are receiving our portion of the infinite. The art of life! Was there ever anything memorable written upon it? By what discipline to secure the most life, with what care to watch our thoughts. To observe what transpires, not in the street, but in the mind and heart of me! I do not remember any page which will tell me how to spend this afternoon. I do not so much wish to know how to economize time as how to spend it, by what means to grow rich, that the day may not have been in vain....
The scenery, when it is truly seen, reacts on the life of the seer. How to live. How to get the most life. As if you were to teach the young hunter how to entrap his game. How to extract honey from the flower of the world. That is my every-day business. I am as busy as a bee about it.
—Journal, September 7, 1851
I am convinced that men are not well employed, that this is not the way to spend a day. If by patience, if by watching, I can secure one new ray of light, can feel myself elevated for an instant upon Pisgah, the world which was dead prose to me become living and divine, shall I not watch ever? shall I not be a watchman henceforth? If by watching a whole year on the city's walls I may obtain a communication from heaven, shall I not do well to shut up my shop and turn a watchman? Can a youth, a man, do more wisely than to go where his life is to be found? As if I had suffered that to be rumor which may be verified. We are surrounded by a rich and fertile mystery. May we not probe it, pry into it, employ ourselves about it, a little? To devote your life to the discovery of the divinity in nature or to the eating of oysters, would they not be attended with very different results?
—Journal, September 7, 1851
The discoveries which we make abroad are special and particular; those which we make at home are general and significant. The further off, the nearer the surface. The nearer home, the deeper. Go in search of the springs of life, and you will get exercise enough.
—Journal, September 7, 1851
To watch for, describe, all the divine features which I detect in Nature.
My profession is to be always on the alert to find God in nature, to know his lurking-places, to attend all the oratorios, the operas, in nature.
—Journal, September 7, 1851
I see one of those peculiarly green locusts with long and slender legs on a grass stem, which are often concealed by their color. What green, herbaceous, graminivorous ideas he must have! I wish that my thoughts were as seasonable as his!
—Journal, September 7, 1857
I am as unfit for any practical purpose — I mean for the furtherance of the world's ends — as gossamer for ship-timber; and I, who am going to be a pencil-maker tomorrow, can sympathize with God Apollo, who served King Admetus for a while on earth. But I believe he found it for his advantage at last — as I am sure I shall, though I shall hold the nobler part at least out of the service.
—Letter to Lucy Brown, September 8, 1841
Do not the song of birds and the fireflies go with the grass? While the grass is fresh, the earth is in its vigor. The greenness of the grass is the best symptom or evidence of the earth's youth or health. Perhaps it will be found that when the grass ceases to be fresh and green, or after June, the birds have ceased to sing, and that the fireflies, too, no longer in myriads sparkle in the meadows. Perhaps a history of the year would be a history of the grass, or of a leaf, regarding the grass-blades as leaves, for it is equally true that the leaves soon lose their freshness and soundness, and become the prey of insects and of drought. Plants commonly soon cease to grow for the year, unless they may have a fall growth, which is a kind of second spring. In the feelings of the man, too, the year is already past, and he looks forward to the coming winter. His occasional rejuvenescence and faith in the current time is like the aftermath, a scanty crop. The enterprise which he has not already undertaken cannot be undertaken this year. The period of youth is past. The year may be in its summer, its manhood, but it is no longer in the flower of its age. It is a season of withering, of dust and heat, a season of small fruits and trivial experiences. Summer thus answers to manhood. But there is an aftermath in early autumn, and some spring flowers bloom again, followed by an Indian summer of finer atmosphere and pensive beauty. May my life be not destitute of its Indian summer, a season of fine and clear, mild weather in which I may prolong my hunting before the winter comes, when I may once more lie on the ground with faith, as in spring, and even with more serene confidence. And then I will wrap the drapery of summer about me and lie down to pleasant dreams. As one year passes into another through the medium of winter, so does this our life pass into another through the medium of death.
—Journal, September 8, 1851
It is good policy to be stirring about your affairs, for the reward of activity and energy is that if you do not accomplish the object that you had professed to yourself, you do accomplish something else. So, in my botanizing or natural history walks, it commonly turns out that, going for one thing, I get another thing. "Though man proposeth, God dispotheth all."
—Journal, September 8, 1858
Simple sincerity and truth are rare indeed.
—Journal, September 9, 1852
I go to Flint's Pond for the sake of the mountain view from the hill beyond, looking over Concord. I have thought it the best, especially in the winter, which I can get in this neighborhood. It is worth the while to see the mountains in the horizon once a day. I have thus seen some earth which corresponds to my least earthly and trivial, to my most heavenward-looking, thoughts. The earth seen through an azure, an ethereal, veil. They are the natural temples, elevated brows, of the earth, looking at which, the thoughts of the beholder are naturally elevated and sublimed — etherealized. I wish to see the earth through the medium of much air or heaven, for there is no paint like the air. Mountains thus seen are worthy of worship. I go to Flint's Pond also to see a rippling lake and a reedy island in its midst — Reed Island. A man should feed his senses with the best that the land affords.
At the entrance to the Deep Cut, I heard the telegraph-wire vibrating like an aeolian harp. It reminded me suddenly — reservedly, with a beautiful paucity of communication, even silently, such was its effect on my thoughts — it reminded me, I say, with a certain pathetic moderation, of what finer and deeper stirrings I was susceptible, which grandly set all argument and dispute aside, a triumphant though transient exhibition of the truth. It told me by the faintest imaginable strain, it told me by the finest strain that a human ear can hear, yet conclusively and past all refutation, that there were higher, infinitely higher, planes of life which it behooved me never to forget. As I was entering the Deep Cut, the wind, which was conveying a message to me from heaven, dropped it on the wire of the telegraph which it vibrated as it passed. I instantly sat down on a stone at the foot of the telegraph-pole, and attended to the communication. It merely said: "Bear in mind, Child, and never for an instant forget, that there are higher planes, infinitely higher planes, of life than this thou art travelling on. Know that the goal is distant, and is upward, and is worthy of all your life's efforts to attain to." And then it ceased, and though I sat some minutes longer I heard nothing more.
—Journal, September 12, 1851
The cinnamon fern has begun to yellow and wither. How rich in its decay! Sic transit gloria mundi! Die like the leaves, which are most beautiful in their decay. Thus gradually and successively each plant lends its richest color to the general effect, and in the fittest place, and passes away.
—Journal, September 12, 1858
How earnestly and rapidly each creature, each flower, is fulfilling its part while its day lasts! Nature never lost a day, nor a moment. As the planet in its orbit and around its axis, so do the seasons, so does time, revolve, with a rapidity inconceivable. In the moment, in the eon, well employed, time ever advances with this rapidity. To an idler the man employed is terribly rapid. He that is not behind his time is swift. The immortals are swift. Clear the track! The plant that waited a whole year, and then blossomed the instant it was ready and the earth was ready for it, without the conception of delay, was rapid. To the conscience of the idle man, the stillness of a placid September day sounds like the din and whirl of a factory. Only employment can still this din in the air.
—Journal, September 13, 1852
I must walk more with free senses. It is as bad to study stars and clouds as flowers and stones. I must let my senses wander as my thoughts, my eyes see without looking. Carlyle said that how to observe was to look, but I say that it is rather to see, and the more you look the less you will observe. I have the habit of attention to such excess that my senses get no rest, but suffer from a constant strain. Be not preoccupied with looking. Go not to the object; let it come to you. When I have found myself ever looking down and confining my gaze to the flowers, I have thought it might be well to get into the habit of observing the clouds as a corrective; but no! that study would be just as bad. What I need is not to look at all, but a true sauntering of the eye.
—Journal, September 13, 1852
I see in the swamp under the Cliffs the dark, decaying leaves of the skunk-cabbage, four or five spreading every way and so flat and decated as to look like a fungus or mildew, making it doubtful at first what plant it is; but there is the sharp green bud already revealed in the centre between the leaf-stalks, ready to expand in the spring.
—Journal, September 14, 1859
Like the fruits, when cooler weather and frosts arrive, we too are braced and ripened. When we shift from the shady to the sunny side of the house, and sit there in an extra coat for warmth, our green and leafy and pulpy thoughts acquire color and flavor, and perchance a sweet nuttiness at last, worth your cracking.
—Journal, September 14, 1859
All transcendent goodness is one, though appreciated in different ways, or by different senses. In beauty we see it, in music we hear it, in fragrance we scent it, in the palatable the pure palate tastes it, and in rare health the whole body feels it. The variety is in the surface or manifestation; but the radical identity we fail to express. The lover sees in the glance of his beloved the same beauty that in the sunset paints the western skies. It is the same daimon, here lurking under a human eyelid, and there under the closing eyelids of the day. Here, in small compass, is the ancient and natural beauty of evening and morning. What loving astronomer has ever fathomed the ethereal depths of the eye?
—"Love" (an essay included with a letter to Harrison Blake, September, 1852)
It is not enough that we are truthful; we must cherish and carry out high purposes to be truthful about.
—"Love"
As I was leaving the Irishman's roof after the rain, bending my steps again to the pond, my haste to catch pickerel, wading in retired meadows, in sloughs and bog-holes, in forlorn and savage places, appeared for an instant trivial to me who had been sent to school and college; but as I ran down the hill toward the reddening west, with the rainbow over my shoulder, and some faint tinkling sounds borne to my ear through the cleansed air, from I know not what quarter, my Good Genius seemed to say — Go fish and hunt far and wide day by day — farther and wider — and rest thee by many brooks and hearth-sides without misgiving. Remember thy Creator in the days of thy youth. Rise free from care before the dawn, and seek adventures. Let the noon find thee by other lakes, and the night overtake thee everywhere at home. There are no larger fields than these, no worthier games than may here be played. Grow wild according to thy nature, like these sedges and brakes, which will never become English bay. Let the thunder rumble; what if it threaten ruin to farmers' crops? That is not its errand to thee. Take shelter under the cloud, while they flee to carts and sheds. Let not to get a living be thy trade, but thy sport. Enjoy the land, but own it not. Through want of enterprise and faith men are where they are, buying and selling, and spending their lives like serfs.
Men come tamely home at night only from the next field or street, where their household echoes haunt, and their life pines because it breathes its own breath over again; their shadows, morning and evening, reach farther than their daily steps. We should come home from far, from adventures, and perils, and discoveries every day, with new experience and character.
—Walden, "Baker Farm"
If one listens to the faintest but constant suggestions of his genius, which are certainly true, he sees not to what extremes, or even insanity, it may lead him; and yet that way, as he grows more resolute and faithful, his road lies. The faintest assured objection which one healthy man feels will at length prevail over the arguments and customs of mankind. No man ever followed his genius till it misled him. Though the result were bodily weakness, yet perhaps no one can say that the consequences were to be regretted, for these were a life in conformity to higher principles. If the day and the night are such that you greet them with joy, and life emits a fragrance like flowers and sweet-scented herbs, is more elastic, more starry, more immortal — that is your success. All nature is your congratulation, and you have cause momentarily to bless yourself. The greatest gains and values are farthest from being appreciated. We easily come to doubt if they exist. We soon forget them. They are the highest reality. Perhaps the facts most astounding and most real are never communicated by man to man. The true harvest of my daily life is somewhat as intangible and indescribable as the tints of morning or evening. It is a little star-dust caught, a segment of the rainbow which I have clutched.
—Walden, "Higher Laws"
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.
—Walden, "Higher Laws"
I think that I could spend a year in the woods, fishing and hunting just enough to sustain myself, with satisfaction. This would be next to living like a philosopher on the fruits of the earth which you had raised, which also attracts me.
—"Chesuncook" (September 18, 1853)
As we paddle westward, toward College Meadow, I perceive that a new season has come. The air is incredibly clear. The surface of both land and water is bright, as if washed by the recent rain and then seen through a much finer, clearer, and cooler air. The surface of the river sparkles. I am struck by the soft yellow-brown or brown-yellow of the black willows, stretching in cloud-shaped wreaths far away along the edges of the stream, of a so much mellower and maturer tint than the elms and oaks and most other trees seen above and beyond them....
The sunset was uncommonly fair. Some long amber clouds in the horizon, all on fire with gold, were more glittering than any jewelry. An Orient city to adorn the plates of an annual could not be contrived or imagined more gorgeous. And when you looked with head inverted the effect was increased tenfold, till it seemed a world of enchantment. We only regretted that it had not a due moral effect on us scapegraces.
Nevertheless, when turning my head, I looked at the willowy edge of a Cyanean Meadow and onward to the sober-colored but fine-grained Clamshell Hills, about which there was no glitter, I was inclined to think that the truest beauty was that which surrounded us but which we failed to discern, that the forms and colors which adorn our daily life, not seen afar in the horizon, are our fairest jewelry.
—Journal, September 18, 1858
This is a beautiful day, warm but not too warm, a harvest day (I am going down the railroad causeway), the first unquestionable and conspicuous autumnal day, when the willows and button-bushes are a yellowed bower in parallel lines along the swollen and shining stream. The first autumnal tints (of red maples) are now generally noticed. The shrilling of the alder locust fills the air. A brightness as of spring is reflected from the green shorn fields. Both sky and earth are bright. The first clear blue and shining white (of clouds). Cornstalk-tops are stacked about the fields; potatoes are being dug; smokes are seen in the horizon. It is the season or agricultural fairs. If you are not happy today you will hardly be so tomorrow.
—Journal, September 18, 1860
Let me see; where was I? Methinks I was nearly in this frame of mind; the world lay about at this angle. Shall I go to heaven or a-fishing? If I should soon bring this meditation to an end, would another so sweet occasion be likely to offer? I was as near being resolved into the essence of things as ever I was in my life. I fear my thoughts will not come back to me. If it would do any good, I would whistle for them. When they make us an offer, is it wise to say, We will think of it? My thoughts have left no track, and I cannot find the path again. What was it that I was thinking of? It was a very hazy day. I will just try these three sentences of Confutsee; they may fetch that state about again. I know not whether it was the dumps or a budding ecstasy. Mem. There never is but one opportunity of a kind.
—Walden, "Brute Neighbors"
Thinking this afternoon of the prospect of my writing lectures and going abroad to read them the next winter, I realized how incomparably great the advantages of obscurity and poverty which I have enjoyed so long (and may still perhaps enjoy). I thought with what more than princely, with what poetical, leisure I had spent my years hitherto, without care or engagement, fancy-free. I have given myself up to nature; I have lived so many springs and summers and autumns and winters as if I had nothing else to do but live them, and imbibe whatever nutriment they had for me; I have spent a couple of years, for instance, with the flowers chiefly, having none other so binding engagement as to observe when they opened; I could have afforded to spend a whole fall observing the changing tints of the foliage. Ah, how I have thriven on solitude and poverty! I cannot overstate this advantage. I do not see how I could have enjoyed it, if the public had been expecting as much of me as there is danger now that they will. If I go abroad lecturing, how shall I ever recover the lost winter?
—Journal, September 19, 1854
As I go through the fields, endeavoring to recover my tone and sanity and to perceive things truly and simply again, after having been perambulating the bounds of the town all the week, and dealing with the most commonplace and worldly-minded men, and emphatically trivial things, I feel as if I had committed suicide in a sense. I am again forcibly struck with the truth of the fable of Apollo serving King Admetus, its universal applicability. A fatal coarseness is the result of mixing in the trivial affairs of men. Though I have been associating even with the select men of this and the surrounding towns, I feel inexpressibly begrimed. My Pegasus has lost his wings; he has turned a reptile and gone on his belly. Such things are compatible only with a cheap and superficial life.
—Journal, September 20, 1851
Already, by the first of September, I had seen two or three small maples turned scarlet across the pond, beneath where the white stems of three aspens diverged, at the point of a promontory, next the water. Ah, many a tale their color told! And gradually from week to week the character of each tree came out, and it admired itself reflected in the smooth mirror of the lake. Each morning the manager of this gallery substituted some new picture, distinguished by more brilliant or harmonious coloring, for the old upon the walls.
—Walden, "House Warming"
The maples begin to be ripe. How beautiful when a whole maple on the edge of a swamp is like one great scarlet fruit, full of ripe juices! A sign of the ripening. Every leaf, from lowest limb to topmost spire, is aglow.
—Journal, September 21, 1852
In love we impart, each to each, in subtlest immaterial form of thought or atmosphere, the best of ourselves, such as commonly vanishes or evaporates in aspirations, and mutually enrich each other. The lover alone perceives and dwells in a certain human fragrance. To him humanity is not only a flower, but an aroma and a flavor also.
—Journal, September 21, 1852
I sometimes seem to myself to owe all my little success, all for which men commend me, to my vices. I am perhaps more willful than others and make enormous sacrifies, even of others' happiness, it may be, to gain my ends. It would seem even as if nothing good could be accomplished without some vice to aid it.
—Journal, September 21, 1854
I do not mean to prescribe rules to strong and valiant natures, who will mind their own affairs whether in heaven or hell, and perchance build more magnificently and spend more lavishly than the richest, without ever impoverishing themselves, not knowing how they live — if, indeed, there are any such, as has been dreamed; nor to those who find their encouragement and inspiration in precisely the present condition of things, and cherish it with the fondness and enthusiasm of lovers — and, to some extent, I reckon myself in this number; I do not speak to those who are well employed, in whatever circumstances, and they know whether they are well employed or not; — but mainly to the mass of men who are discontented, and idly complaining of the hardness of their lot or of the times, when they might improve them. There are some who complain most energetically and inconsolably of any, because they are, as they say, doing their duty. I also have in my mind that seemingly wealthy, but most terribly impoverished class of all, who have accumulated dross, but know not how to use it, or get rid of it, and thus have forged their own golden or silver fetters.
—Walden, "Economy"
What an army of non-producers society produces — ladies generally (old and young) and gentlemen of leisure, so called! Many think themselves well employed as charitable dispensers of wealth which somebody else earned, and these produce nothing, being of the most luxurious habits, are precisely they who want the most, and complain the loudest when they do not get what they want.
—Journal, September 23, 1859
It is important, then, that we should air our lives from time to time by removals, and excursions into the fields and woods — starve our vices. Do not sit so long over any cellar-hole as to tempt your neighbor to bid for the privilege of digging saltpetre there.
So live that only the most beautiful wild-flowers will spring up where you have dwelt — harebells, violets, and blue-eyed grass.
—Journal, September 23, 1859
I have many affairs to attend to, and feel hurried these days. Great works of art have endless leisure for a background, as the universe has space. Time stands still while they are created. The artist cannot be in a hurry. The earth moves round the sun with inconceivable rapidity, and yet the surface of the lake is not ruffled by it. It is not by compromise, it is not by a timid and feeble repentence, that a man will save his soul and live, at last. He has got to conquer a clear field, letting Repentence & Co. go. That's a well-meaning but weak firm that has assumed the debts of an old and worthless one. You are to fight in a field where no allowances will be made, no courteous bowing to one-handed knights. You are expected to do your duty, not in spite of every thing but one, but in spite of everything.
—Journal, September 24, 1859
The red maple has fairly begun to blush in some places by the river. I see one, by the canal behind Barrett's mill, all aglow against the sun. These first trees that change are the most interesting, since they are seen against others still freshly green — such brilliant red on green. I go half a mile out of my way to examine such a red banner. A single tree becomes the crowning beauty of some meadowy vale and attracts the attention of the traveller from afar. At the eleventh hour of the year, some tree which has stood mute and inglorious in some distant vale thus proclaims its character as effectually as if it stood by the highway-side, and it leads our thoughts away from the dusty road into those brave solitudes which it inhabits. The whole tree, thus ripening in advance of its fellows, attains a singular preeminence. I am thrilled at the sight of it, bearing aloft its scarlet standard for its regiment of green-clad foresters around. The forest is the more spirited.
—Journal, September 25, 1857
Why will not I, having common sense, write in plain English always; teach men in detail how to live a simpler life, etc.; not go off into ——? But I say that I have no scheme about it — no designs on men at all; and, if I had, my mode would be to tempt them with the fruit, and not with the manure. To what end do I lead a simple life at all, pray? That I may teach others to simplify their lives?—and so all our lives be simplified merely, like an algebraic formula? Or not, rather, that I may make use of the ground I have cleared, to live more worthily and profitably? I would fain lay the most stress forever on that which is the most important — imports the most to me — though it were only (what it is likely to be) a vibration in the air. As a preacher, I should be prompted to tell men, not so much how to get their wheat bread cheaper, as of the bread of life compared with which that is bran. Let a man only taste these loaves, and he becomes a skillful economist at once. He'll not waste much time in earning those. Don't spend your time in drilling soldiers, who may turn out hirelings after all, but give to undrilled peasantry a country to fight for.
—Letter to Harrison Blake, September 26, 1855
A small red maple has grown, perchance, far away on some moist hillside, a mile from any road, unobserved. It has faithfully discharged the duties of a maple there, all winter and summer, neglected none of its economies, added to its stature in the virtue which belongs to a maple, by a steady growth all summer, and is nearer heaven than it was in the spring, never having gone gadding abroad; and now, in this month of September, when men are turned travellers, hastening to the seaside, or the mountains, or the lakes — in this month of travelling — this modest maple, having ripened its seeds, still without budging an inch, travels on its reputation, runs up its scarlet flag on that hillside, to show that it has finished its summer's work before all other trees, and withdraws from the contest. Thus that modest worth which no scrutiny could have detected when it was most industrious, is, by the very tint of its maturity, by its very blushes, revealed at last to the careless and distant observer. It rejoices in its existence; its reflections are unalloyed. It is the day of thanksgiving with it. At last, its labors for the year being fully consummated and every leaf ripened to its full, it flashes out conspicuous to the eye of the most casual observer, with all the virtue and beauty of a maple — Acer rubrum. In its hue is no regret nor pining. Its leaves have been asking their parent from time to time in a whisper, "When shall we redden?" It has faithfully husbanded its sap, and builded without babbling nearer and nearer to heaven. Long since it committed its seeds to the winds and has the satisfaction of knowing perhaps that a thousand little well-behaved maples are already established in business somewhere. It deserves well of Mapledom. It has afforded a shelter to the wandering bird. Its autumnal tint shows how it has spent its summer; it is the hue of its virtue.
—Journal, September 27, 1857
It is with leaves as with fruits and woods, animals and men; when they are mature their different characters appear.
—Journal, September 30, 1851
The rambler in the most remote woods and pastures little thinks that the bees which are humming so industriously on the rare wild flowers he is plucking for his herbarium, in some out-of-the-way nook, are, like himself, ramblers from the village, perhaps from his own yard, come to get their honey for his hives. All the honey-bees we saw were on the blue-stemmed goldenrod (Solidago caesia), which is late, lasts long, which emitted a sweet agreeable fragrance, not on the asters. I felt the richer for this experience. It taught me that even the insects in my path are not loafers, but have their special errands. Not merely and vaguely in this world, but in this hour, each is about its business....
It is not in vain that the flowers bloom, and bloom late too, in favored spots. To us they are a culture and a luxury, but to bees meat and drink. The tiny bee which we thought lived far away there in a flower-bell in that remote vale, he is a great voyager, and anon he rises over the top of the wood and sets sail with his sweet cargo straight for his distant haven. How well they know the woods and fields and haunt of every flower! The flowers, perchance, are widely dispersed, because the sweet which they collect from the atmosphere is rare but also widely dispersed, and the bees are enabled to travel far to find it. A precious burthen, like their color and fragrance, a crop which the heavens bear and deposit on the earth.
—Journal, September 30, 1852
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