Chapter IV: Part 4

He has grave trusts confided to him. In the great household of Nature, the farmer stands at the door of the bread-room, and weighs to each his loaf. It is for him to say whether men shall marry or not. Early marriages and the number of births are indissolubly connected with abundance of food; or, as Burke said, “Man breeds at the mouth.” Then he is the Board of Quarantine. The farmer is a hoarded capital of health, as the farm is the capital of wealth; and it is from him that the health and power, moral and intellectual, of the cities came. The city is always recruited from the country. The men in cities who are the centres of energy, the driving-wheels of trade, politics, or practical arts, and the women of beauty and genius are the children or grandchildren of farmers, and are spending the energies which their fathers’ hardy, silent life accumulated in frosty furrows, in poverty, necessity, and darkness.

He is the continuous benefactor. He who digs a well, constructs a stone fountain, plants a grove of trees by the roadside, plants an orchard, builds a durable house, reclaims a swamp, or so much as puts a stone seat by the wayside, makes the land so far lovely and desirable, makes a fortune which he cannot carry away with him, but which is useful to his country long afterwards. The man that works at home helps society at large with somewhat more of certainty than he who devotes himself to charities. If it be true that, not by votes of political parties, but by the eternal laws of political economy, slaves are driven out of a slave State as fast as it is surrounded by free States, then the true abolitionist is the farmer, who, heedless of laws and constitutions, stands all day in the field, investing his labor in the land, and making a product with which no forced labor can compete.

We commonly say that the rich man can speak the truth, can afford honesty, can afford independence of opinion and action;--and that is the theory of nobility. But it is the rich man in a true sense, that is to say, not the man of large income and large expenditure, but solely the man whose outlay is less than his income and is steadily kept so.

In English factories, the boy that watches the loom, to tie the thread when the wheel stops to indicate that a thread is broken, is called a _minder_. And in this great factory of our Copernican globe, shifting its slides; rotating its constellations, times, and tides; bringing now the day of planting, then of watering, then of weeding, then of reaping, then of curing and storing,--the farmer is the _minder_. His machine is of colossal proportions,--the diameter of the water-wheel, the arms of the levers, the power of the battery, are out of all mechanic measure;--and it takes him long to understand its parts and its working. This pump never “sucks”; these screws are never loose; this machine is never out of gear; the vat and piston, wheels and tires, never wear out, but are self-repairing.

Who are the farmer’s servants? Not the Irish, nor the coolies, but Geology and Chemistry, the quarry of the air, the water of the brook, the lightning of the cloud, the castings of the worm, the plough of the frost. Long before he was born, the sun of ages decomposed the rocks, mellowed his land, soaked it with light and heat, covered it with vegetable film, then with forests, and accumulated the sphagnum whose decays made the peat of his meadow.

Science has shown the great circles in which nature works; the manner in which marine plants balance the marine animals, as the land plants supply the oxygen which the animals consume, and the animals the carbon which the plants absorb. These activities are incessant. Nature works on a method of _all for each and each for all_. The strain that is made on one point bears on every arch and foundation of the structure. There is a perfect solidarity. You cannot detach an atom from its holdings, or strip off from it the electricity, gravitation, chemic affinity, or the relation to light and heat, and leave the atom bare. No, it brings with it its universal ties.

Nature, like a cautious testator, ties up her estate so as not to bestow it all on one generation, but has a forelooking tenderness and equal regard to the next and the next, and the fourth, and the fortieth age.

There lie the inexhaustible magazines. The eternal rocks, as we call them, have held their oxygen or lime undiminished, entire, as it was. No particle of oxygen can rust or wear, but has the same energy as on the first morning. The good rocks, those patient waiters, say to him: ‘We have the sacred power as we received it. We have not failed of our trust, and now--when in our immense day the hour is at last struck--take the gas we have hoarded; mingle it with water; and let it be free to grow in plants and animals, and obey the thought of man.’

The earth works for him; the earth is a machine which yields almost gratuitous service to every application of intellect. Every plant is a manufacturer of soil. In the stomach of the plant development begins. The tree can draw on the whole air, the whole earth, on all the rolling main. The plant is all suction-pipe,--imbibing from the ground by its root, from the air by its leaves, with all its might.

The air works for him. The atmosphere, a sharp solvent, drinks the essence and spirit of every solid on the globe,--a menstruum which melts the mountains into it. Air is matter subdued by heat. As the sea is the grand receptacle of all rivers, so the air is the receptacle from which all things spring, and into which they all return. The invisible and creeping air takes form and solid mass. Our senses are sceptics, and believe only the impression of the moment, and do not believe the chemical fact that these huge mountain-chains are made up of gases and rolling wind. But Nature is as subtle as she is strong. She turns her capital day by day; deals never with dead, but ever with quick subjects. All things are flowing, even those that seem immovable. The adamant is always passing into smoke. The plants imbibe the materials which they want from the air and the ground. They burn, that is, exhale and decompose their own bodies into the air and earth again. The animal burns, or undergoes the like perpetual consumption. The earth burns,--the mountains burn and decompose,--slower, but incessantly. It is almost inevitable to push the generalization up into higher parts of nature, rank over rank into sentient beings. Nations burn with internal fire of thought and affection, which wastes while it works. We shall find finer combustion and finer fuel. Intellect is a fire: rash and pitiless it melts this wonderful bone-house which is called man. Genius even, as it is the greatest good, is the greatest harm. Whilst all thus burns,--the universe in a blaze kindled from the torch of the sun,--it needs a perpetual tempering, a phlegm, a sleep, atmospheres of azote, deluges of water, to check the fury of the conflagration; a hoarding to check the spending; a centripetence equal to the centrifugence: and this is invariably supplied.

The railroad dirt-cars are good excavators; but there is no porter like Gravitation, who will bring down any weights which man cannot carry, and if he wants aid, knows where to find his fellow-laborers. Water works in masses, and sets its irresistible shoulder to your mills or your ships, or transports vast boulders of rock in its iceberg a thousand miles. But its far greater power depends on its talent of becoming little, and entering the smallest holes and pores. By this agency, carrying in solution elements needful to every plant, the vegetable world exists.

But as I said, we must not paint the farmer in rose-color. Whilst these grand energies have wrought for him, and made his task possible, he is habitually engaged in small economies, and is taught the power that lurks in petty things. Great is the force of a few simple arrangements; for instance, the powers of a fence. On the prairie you wander a hundred miles, and hardly find a stick or a stone. At rare intervals, a thin oak opening has been spared, and every such section has been long occupied. But the farmer manages to procure wood from far, puts up a rail fence, and at once the seeds sprout and the oaks rise. It was only browsing and fire which had kept them down. Plant fruit-trees by the roadside, and their fruit will never be allowed to ripen. Draw a pine fence about them, and for fifty years they mature for the owner their delicate fruit. There is a great deal of enchantment in a chestnut rail or picketed pine boards.

Nature suggests every economical expedient somewhere on a great scale. Set out a pine-tree, and it dies in the first year, or lives a poor spindle. But Nature drops a pine-cone in Mariposa, and it lives fifteen centuries, grows three or four hundred feet high, and thirty in diameter,--grows in a grove of giants, like a colonnade of Thebes. Ask the tree how it was done. It did not grow on a ridge, but in a basin, where it found deep soil, cold enough and dry enough for the pine; defended itself from the sun by growing in groves, and from the wind by the walls of the mountain. The roots that shot deepest, and the stems of happiest exposure, drew the nourishment from the rest, until the less thrifty perished and manured the soil for the stronger, and the mammoth Sequoias rose to their enormous proportions. The traveller who saw them remembered his orchard at home, where every year, in the destroying wind, his forlorn trees pined like suffering virtue. In September, when the pears hang heaviest, and are taking from the sun their gay colors, comes usually a gusty day which shakes the whole garden, and throws down the heaviest fruit in bruised heaps. The planter took the hint of the Sequoias, built a high wall, or--better--surrounded the orchard with a nursery of birches and evergreens. Thus he had the mountain basin in miniature; and his pears grew to the size of melons, and the vines beneath them ran an eighth of a mile. But this shelter creates a new climate. The wall that keeps off the strong wind keeps off the cold wind. The high wall reflecting the heat back on the soil gives that acre a quadruple share of sunshine,

“Enclosing in the garden square
A dead and standing pool of air,”

and makes a little Cuba within it, whilst all without is Labrador.

The chemist comes to his aid every year by following out some new hint drawn from nature, and now affirms that this dreary space occupied by the farmer is needless: he will concentrate his kitchen-garden into a box of one or two rods square, will take the roots into his laboratory; the vines and stalks and stems may go sprawling about in the fields outside, he will attend to the roots in his tub, gorge them with food that is good for them. The smaller his garden, the better he can feed it, and the larger the crop. As he nursed his Thanksgiving turkeys on bread and milk, so he will pamper his peaches and grapes on the viands they like best. If they have an appetite for potash, or salt, or iron, or ground bones, or even now and then for a dead hog, he will indulge them. They keep the secret well, and never tell on your table whence they drew their sunset complexion or their delicate flavors.

See what the farmer accomplishes by a cartload of tiles: he alters the climate by letting off water which kept the land cold through constant evaporation, and allows the warm rain to bring down into the roots the temperature of the air and of the surface-soil; and he deepens the soil, since the discharge of this standing water allows the roots of his plants to penetrate below the surface to the subsoil, and accelerates the ripening of the crop. The town of Concord is one of the oldest towns in this country, far on now in its third century. The selectmen have once in every five years perambulated the boundaries, and yet, in this very year, a large quantity of land has been discovered and added to the town without a murmur of complaint from any quarter. By drainage we went down to a subsoil we did not know, and have found there is a Concord under old Concord, which we are now getting the best crops from; a Middlesex under Middlesex; and, in fine, that Massachusetts has a basement story more valuable, and that promises to pay a better rent, than all the superstructure. But these tiles have acquired by association a new interest. These tiles are political economists, confuters of Malthus and Ricardo; they are so many Young Americans announcing a better era,--more bread. They drain the land, make it sweet and friable; have made English Chat Moss a garden, and will now do as much for the Dismal Swamp. But beyond this benefit, they are the text of better opinions and better auguries for mankind.

There has been a nightmare bred in England of indigestion and spleen among landlords and loomlords, namely, the dogma that men breed too fast for the powers of the soil; that men multiply in a geometrical ratio, whilst corn only in an arithmetical; and hence that, the more prosperous we are, the faster we approach these frightful limits: nay, the plight of every new generation is worse than of the foregoing, because the first comers take up the best lands; the next, the second best; and each succeeding wave of population is driven to poorer, so that the land is ever yielding less returns to enlarging hosts of eaters. Henry Carey of Philadelphia replied: ‘Not so, Mr. Malthus, but just the opposite of so is the fact.’

The first planter, the savage, without helpers, without tools, looking chiefly to safety from his enemy,--man or beast,--takes poor land. The better lands are loaded with timber, which he cannot clear; they need drainage, which he cannot attempt. He cannot plough, or fell trees, or drain the rich swamp. He is a poor creature; he scratches with a sharp stick, lives in a cave or a hutch, has no road but the trail of the moose or bear; he lives on their flesh when he can kill one, on roots and fruits when he cannot. He falls, and is lame; he coughs, he has a stitch in his side, he has a fever and chills: when he is hungry, he cannot always kill and eat a bear;--chances of war,--sometimes the bear eats him. ’Tis long before he digs or plants at all, and then only a patch. Later he learns that his planting is better than hunting; that the earth works faster for him than he can work for himself,--works for him when he is asleep, when it rains, when heat overcomes him. The sun-stroke which knocks him down brings his corn up. As his family thrive, and other planters come up around him, he begins to fell trees, and clear good land; and when, by and by, there is more skill, and tools and roads, the new generations are strong enough to open the lowlands, where the wash of mountains has accumulated the best soil, which yield a hundred-fold the former crops. The last lands are the best lands. It needs science and great numbers to cultivate the best lands, and in the best manner. Thus true political economy is not mean, but liberal, and on the pattern of the sun and sky. Population increases in the ratio of morality: credit exists in the ratio of morality.

Meantime we cannot enumerate the incidents and agents of the farm without reverting to their influence on the farmer. He carries out this cumulative preparation of means to their last effect. This crust of soil which ages have refined he refines again for the feeding of a civil and instructed people. The great elements with which he deals cannot leave him unaffected, or unconscious of his ministry; but their influence somewhat resembles that which the same Nature has on the child,--of subduing and silencing him. We see the farmer with pleasure and respect, when we think what powers and utilities are so meekly worn. He knows every secret of labor: he changes the face of the landscape. Put him on a new planet, and he would know where to begin; yet there is no arrogance in his bearing, but a perfect gentleness. The farmer stands well on the world. Plain in manners as in dress, he would not shine in palaces; he is absolutely unknown and inadmissible therein; living or dying, he never shall be heard of in them; yet the drawing-room heroes put down beside him would shrivel in his presence,--he solid and unexpressive, they expressed to gold-leaf. But he stands well on the world,--as Adam did, as an Indian does, as Homer’s heroes, Agamemnon or Achilles, do. He is a person whom a poet of any clime--Milton, Firdusi, or Cervantes--would appreciate as being really a piece of the old Nature, comparable to sun and moon, rainbow and flood; because he is, as all natural persons are, representative of Nature as much as these.

That uncorrupted behavior which we admire in animals and in young children belongs to him, to the hunter, the sailor,--the man who lives in the presence of Nature. Cities force growth, and make men talkative and entertaining, but they make them artificial. What possesses interest for us is the _naturel_ of each, his constitutional excellence. This is forever a surprise, engaging and lovely; we cannot be satiated with knowing it, and about it; and it is this which the conversation with Nature cherishes and guards.

WORKS AND DAYS.

WORKS AND DAYS.

Our nineteenth century is the age of tools. They grow out of our structure. “Man is the metre of all things,” said Aristotle; “the hand is the instrument of instruments, and the mind is the form of forms.” The human body is the magazine of inventions, the patent-office, where are the models from which every hint was taken. All the tools and engines on earth are only extensions of its limbs and senses. One definition of man is “an intelligence served by organs.” Machines can only second, not supply, his unaided senses. The body is a metre. The eye appreciates finer differences than art can expose. The apprentice clings to his foot-rule, a practised mechanic will measure by his thumb and his arm with equal precision; and a good surveyor will pace sixteen rods more accurately than another man can measure them by tape. The sympathy of eye and hand by which an Indian or a practised slinger hits his mark with a stone, or a wood-chopper or a carpenter swings his axe to a hair-line on his log, are examples; and there is no sense or organ which is not capable of exquisite performance.

Men love to wonder, and that is the seed of our science; and such is the mechanical determination of our age, and so recent are our best contrivances, that use has not dulled our joy and pride in them; and we pity our fathers for dying before steam and galvanism, sulphuric ether and ocean telegraphs, photograph and spectroscope arrived, as cheated out of half their human estate. These arts open great gates of a future, promising to make the world plastic and to lift human life out of its beggary to a godlike ease and power.

Our century, to be sure, had inherited a tolerable apparatus. We had the compass, the printing-press, watches, the spiral spring, the barometer, the telescope. Yet so many inventions have been added, that life seems almost made over new; and as Leibnitz said of Newton, “that if he reckoned all that had been done by mathematicians from the beginning of the world down to Newton, and what had been done by him, his would be the better half,” so one might say that the inventions of the last fifty years counterpoise those of the fifty centuries before them. For the vast production and manifold application of iron is new; and our common and indispensable utensils of house and farm are new; the sewing-machine, the power-loom, the McCormick reaper, the mowing-machines, gas-light, lucifer-matches, and the immense productions of the laboratory, are new in this century, and one franc’s worth of coal does the work of a laborer for twenty days.

Why need I speak of steam, the enemy of space and time, with its enormous strength and delicate applicability, which is made in hospitals to bring a bowl of gruel to a sick man’s bed, and can twist beams of iron like candy-braids, and vies with the forces which upheaved and doubled over the geologic strata? Steam is an apt scholar and a strong-shouldered fellow, but it has not yet done all its work. It already walks about the field like a man, and will do anything required of it. It irrigates crops, and drags away a mountain. It must sew our shirts, it must drive our gigs; taught by Mr. Babbage, it must calculate interest and logarithms. Lord Chancellor Thurlow thought it might be made to draw bills and answers in chancery. If that were satire, it is yet coming to render many higher services of a mechanico-intellectual kind, and will leave the satire short of the fact.

How excellent are the mechanical aids we have applied to the human body, as in dentistry, in vaccination, in the rhinoplastic treatment; in the beautiful aid of ether, like a finer sleep; and in the boldest promiser of all,--the transfusion of the blood,--which, in Paris, it was claimed, enables a man to change his blood as often as his linen!

What of this dapper caoutchouc and gutta-percha, which make water-pipes and stomach-pumps, belting for mill-wheels, and diving bells, and rain-proof coats for all climates, which teach us to defy the wet, and put every man on a footing with the beaver and the crocodile? What of the grand tools with which we engineer, like kobolds and enchanters,--tunnelling Alps, canalling the American Isthmus, piercing the Arabian desert? In Massachusetts, we fight the sea successfully with beach-grass and broom,--and the blowing sand-barrens with pine plantations. The soil of Holland, once the most populous in Europe, is below the level of the sea. Egypt, where no rain fell for three thousand years, now, it is said, thanks Mehemet Ali’s irrigations and planted forests for late-returning showers. The old Hebrew king said, “He makes the wrath of man to praise him.” And there is no argument of theism better than the grandeur of ends brought about by paltry means. The chain of western railroads from Chicago to the Pacific has planted cities and civilization in less time than it costs to bring an orchard into bearing.

What shall we say of the ocean telegraph, that extension of the eye and ear, whose sudden performance astonished mankind as if the intellect were taking the brute earth itself into training, and shooting the first thrills of life and thought through the unwilling brain?

There does not seem any limit to these new informations of the same Spirit that made the elements at first, and now, through man, works them. Art and power will go on as they have done,--will make day out of night, time out of space, and space out of time.

Invention breeds invention. No sooner is the electric telegraph devised, than gutta-percha, the very material it requires, is found. The aeronaut is provided with gun-cotton, the very fuel he wants for his balloon. When commerce is vastly enlarged, California and Australia expose the gold it needs. When Europe is over-populated, America and Australia crave to be peopled; and so, throughout, every chance is timed, as if Nature, who made the lock, knew where to find the key.

Another result of our arts is the new intercourse which is surprising us with new solutions of the embarrassing political problems. The intercourse is not new, but the scale is new. Our selfishness would have held slaves, or would have excluded from a quarter of the planet all that are not born on the soil of that quarter. Our politics are disgusting; but what can they help or hinder when from time to time the primal instincts are impressed on masses of mankind, when the nations are in exodus and flux? Nature loves to cross her stocks,--and German, Chinese, Turk, Russ, and Kanaka were putting out to sea, and intermarrying race with race; and commerce took the hint, and ships were built capacious enough to carry the people of a county.

This thousand-handed art has introduced a new element into the state. The science of power is forced to remember the power of science. Civilization mounts and climbs. Malthus, when he stated that the mouths went on multiplying geometrically, and the food only arithmetically, forgot to say that the human mind was also a factor in political economy, and that the augmenting wants of society would be met by an augmenting power of invention.

Yes, we have a pretty artillery of tools now in our social arrangements: we ride four times as fast as our fathers did; travel, grind, weave, forge, plant, till, and excavate better. We have new shoes, gloves, glasses, and gimlets; we have the calculus; we have the newspaper, which does its best to make every square acre of land and sea give an account of itself at your breakfast-table; we have money, and paper money; we have language,--the finest tool of all, and nearest to the mind. Much will have more. Man flatters himself that his command over nature must increase. Things begin to obey him. We are to have the balloon yet, and the next war will be fought in the air. We may yet find a rose-water that will wash the negro white. He sees the skull of the English race changing from its Saxon type under the exigencies of American life.

Tantalus, who in old times was seen vainly trying to quench his thirst with a flowing stream, which ebbed whenever he approached it, has been seen again lately. He is in Paris, in New York, in Boston. He is now in great spirits; thinks he shall reach it yet; thinks he shall bottle the wave. It is, however, getting a little doubtful. Things have an ugly look still. No matter how many centuries of culture have preceded, the new man always finds himself standing on the brink of chaos, always in a crisis. Can anybody remember when the times were not hard, and money not scarce? Can anybody remember when sensible men, and the right sort of men, and the right sort of women, were plentiful? Tantalus begins to think steam a delusion, and galvanism no better than it should be.

Many facts concur to show that we must look deeper for our salvation than to steam, photographs, balloons, or astronomy. These tools have some questionable properties. They are reagents. Machinery is aggressive. The weaver becomes a web, the machinist a machine. If you do not use the tools, they use you. All tools are in one sense edge-tools, and dangerous. A man builds a fine house; and now he has a master, and a task for life: he is to furnish, watch, show it, and keep it in repair, the rest of his days. A man has a reputation, and is no longer free, but must respect that. A man makes a picture or a book, and, if it succeeds, ’tis often the worse for him. I saw a brave man the other day, hitherto as free as the hawk or the fox of the wilderness, constructing his cabinet of drawers for shells, eggs, minerals, and mounted birds. It was easy to see that he was amusing himself with making pretty links for his own limbs.

Then the political economist thinks “’tis doubtful if all the mechanical inventions that ever existed have lightened the day’s toil of one human being.” The machine unmakes the man. Now that the machine is so perfect, the engineer is nobody. Every new step in improving the engine restricts one more act of the engineer,--unteaches him. Once it took Archimedes; now it only needs a fireman, and a boy to know the coppers, to pull up the handles or mind the water-tank. But when the engine breaks, they can do nothing.

What sickening details in the daily journals! I believe they have ceased to publish the “Newgate Calendar” and the “Pirate’s Own Book” since the family newspapers, namely, the New York Tribune and the London Times, have quite superseded them in the freshness, as well as the horror, of their records of crime. Politics were never more corrupt and brutal; and Trade, that pride and darling of our ocean, that educator of nations, that benefactor in spite of itself, ends in shameful defaulting, bubble, and bankruptcy, all over the world.

Of course, we resort to the enumeration of his arts and inventions as a measure of the worth of man. But if, with all his arts, he is a felon, we cannot assume the mechanical skill or chemical resources as the measure of worth. Let us try another gauge.

What have these arts done for the character, for the worth of mankind? Are men better? ’Tis sometimes questioned whether morals have not declined as the arts have ascended. Here are great arts and little men. Here is greatness begotten of paltriness. We cannot trace the triumphs of civilization to such benefactors as we wish. The greatest meliorator of the world is selfish, huckstering Trade. Every victory over matter ought to recommend to man the worth of his nature. But now one wonders who did all this good. Look up the inventors. Each has his own knack; his genius is in veins and spots. But the great, equal, symmetrical brain, fed from a great heart, you shall not find. Every one has more to hide than he has to show, or is lamed by his excellence. ’Tis too plain that with the material power the moral progress has not kept pace. It appears that we have not made a judicious investment. Works and days were offered us, and we took works.

The new study of the Sanskrit has shown us the origin of the old names of God,--Dyaus, Deus, Zeus, Zeu pater, Jupiter,--names of the sun, still recognizable through the modifications of our vernacular words, importing that the Day is the Divine Power and Manifestation, and indicating that those ancient men, in their attempts to express the Supreme Power of the universe, called him the Day, and that this name was accepted by all the tribes.

Hesiod wrote a poem which he called “Works and Days,” in which he marked the changes of the Greek year, instructing the husbandman at the rising of what constellation he might safely sow, when to reap, when to gather wood, when the sailor might launch his boat in security from storms, and what admonitions of the planets he must heed. It is full of economies for Grecian life, noting the proper age for marriage, the rules of household thrift, and of hospitality. The poem is full of piety as well as prudence, and is adapted to all meridians, by adding the ethics of works and of days. But he has not pushed his study of days into such inquiry and analysis as they invite.

A farmer said “he should like to have all the land that joined his own.” Bonaparte, who had the same appetite, endeavored to make the Mediterranean a French lake. Czar Alexander was more expansive, and wished to call the Pacific _my ocean_; and the Americans were obliged to resist his attempts to make it a close sea. But if he had the earth for his pasture, and the sea for his pond, he would be a pauper still. He only is rich who owns the day. There is no king, rich man, fairy, or demon who possesses such power as that. The days are ever divine as to the first Aryans. They are of the least pretension, and of the greatest capacity, of anything that exists. They come and go like muffled and veiled figures, sent from a distant friendly party; but they say nothing; and if we do not use the gifts they bring, they carry them as silently away.

How the day fits itself to the mind, winds itself round it like a fine drapery, clothing all its fancies! Any holiday communicates to us its color. We wear its cockade and favors in our humor. Remember what boys think in the morning of “Election day,” of the Fourth of July, of Thanksgiving or Christmas. The very stars in their courses wink to them of nuts and cakes, bonbons, presents, and fireworks. Cannot memory still descry the old school-house and its porch, somewhat hacked by jack-knives, where you spun tops and snapped marbles; and do you not recall that life was then calendared by moments, threw itself into nervous knots or glittering hours, even as now, and not spread itself abroad an equable felicity? In college terms, and in years that followed, the young graduate, when the Commencement anniversary returned, though he were in a swamp, would see a festive light, and find the air faintly echoing with plausive academic thunders. In solitude and in the country, what dignity distinguishes the holy time! The old Sabbath, or Seventh Day, white with the religions of unknown thousands of years, when this hallowed hour dawns out of the deep,--a clean page, which the wise may inscribe with truth, whilst the savage scrawls it with fetishes,--the cathedral music of history breathes through it a psalm to our solitude.

So, in the common experience of the scholar, the weathers fit his moods. A thousand tunes the variable wind plays, a thousand spectacles it brings, and each is the frame or dwelling of a new spirit. I used formerly to choose my time with some nicety for each favorite book. One author is good for winter, and one for the dog-days. The scholar must look long for the right hour for Plato’s Timæus. At last the elect morning arrives, the early dawn,--a few lights conspicuous in the heaven, as of a world just created and still becoming,--and in its wide leisures we dare open that book.

There are days when the great are near us, when there is no frown on their brow, no condescension even; when they take us by the hand, and we share their thought. There are days which are the carnival of the year. The angels assume flesh, and repeatedly become visible. The imagination of the gods is excited, and rushes on every side into forms. Yesterday not a bird peeped; the world was barren, peaked, and pining: to-day ’tis inconceivably populous; creation swarms and meliorates.

The days are made on a loom whereof the warp and woof are past and future time. They are majestically dressed, as if every god brought a thread to the skyey web. ’Tis pitiful the things by which we are rich or poor,--a matter of coins, coats, and carpets, a little more or less stone, or wood, or paint, the fashion of a cloak or hat; like the luck of naked Indians, of whom one is proud in the possession of a glass bead or a red feather, and the rest miserable in the want of it. But the treasures which Nature spent itself to amass,--the secular, refined, composite anatomy of man,--which all strata go to form, which the prior races, from infusory and saurian, existed to ripen; the surrounding plastic natures; the earth with its foods; the intellectual, temperamenting air; the sea with its invitations; the heaven deep with worlds; and the answering brain and nervous structure replying to these; the eye that looketh into the deeps, which again look back to the eye,--abyss to abyss;--these, not like a glass bead, or the coins or carpets, are given immeasurably to all.

This miracle is hurled into every beggar’s hands. The blue sky is a covering for a market, and for the cherubim and seraphim. The sky is the varnish or glory with which the Artist has washed the whole work,--the verge or confines of matter and spirit. Nature could no farther go. Could our happiest dream come to pass in solid fact,--could a power open our eyes to behold “millions of spiritual creatures walk the earth,”--I believe I should find that mid-plain on which they moved floored beneath and arched above with the same web of blue depth which weaves itself over me now, as I trudge the streets on my affairs.

’Tis singular that our rich English language should have no word to denote the face of the world. _Kinde_ was the old English term, which, however, filled only half the range of our fine Latin word, with its delicate future tense,--_natura_, _about to be born_, or what German philosophy denotes as a _becoming_. But nothing expresses that power which seems to work for beauty alone. The Greek _Kosmos_ did; and therefore, with great propriety, Humboldt entitles his book, which recounts the last results of science, _Cosmos_.

Such are the days,--the earth is the cup, the sky is the cover, of the immense bounty of nature which is offered us for our daily aliment; but what a force of _illusion_ begins life with us, and attends us to the end! We are coaxed, flattered, and duped, from morn to eve, from birth to death; and where is the old eye that ever saw through the deception? The Hindoos represent Maia, the illusory energy of Vishnu, as one of his principal attributes. As if, in this gale of warring elements, which life is, it was necessary to bind souls to human life as mariners in a tempest lash themselves to the mast and bulwarks of a ship, and Nature employed certain illusions as her ties and straps,--a rattle, a doll, an apple, for a child; skates, a river, a boat, a horse, a gun, for the growing boy;--and I will not begin to name those of the youth and adult, for they are numberless. Seldom and slowly the mask falls, and the pupil is permitted to see that all is one stuff, cooked and painted under many counterfeit appearances. Hume’s doctrine was that the circumstances vary, the amount of happiness does not; that the beggar cracking fleas in the sunshine under a hedge, and the duke rolling by in his chariot, the girl equipped for her first ball, and the orator returning triumphant from the debate, had different means, but the same quantity of pleasant excitement.

This element of illusion lends all its force to hide the values of present time. Who is he that does not always find himself doing something less than his best task? “What are you doing?” “O, nothing; I have been doing thus, or I shall do so or so, but now I am only--” Ah! poor dupe, will you never slip out of the web of the master juggler,--never learn that, as soon as the irrecoverable years have woven their blue glory between to-day and us, these passing hours shall glitter and draw us, as the wildest romance and the homes of beauty and poetry? How difficult to deal erect with them! The events they bring, their trade, entertainments, and gossip, their urgent work, all throw dust in the eyes and distract attention. He is a strong man who can look them in the eye, see through this juggle, feel their identity, and keep his own; who can know surely that one will be like another to the end of the world, nor permit love, or death, or politics, or money, war, or pleasure, to draw him from his task.

The world is always equal to itself, and every man in moments of deeper thought is apprised that he is repeating the experiences of the people in the streets of Thebes or Byzantium. An everlasting Now reigns in nature, which hangs the same roses on our bushes which charmed the Roman and the Chaldæan in their hanging gardens. ‘To what end, then,’ he asks, ‘should I study languages, and traverse countries, to learn so simple truths?’

History of ancient art, excavated cities, recovery of books and inscriptions,--yes, the works were beautiful, and the history worth knowing; and academies convene to settle the claims of the old schools. What journeys and measurements,--Niebuhr and Müller and Layard,--to identify the plain of Troy and Nimroud town! And your homage to Dante costs you so much sailing; and to ascertain the discoverers of America needs as much voyaging as the discovery cost. Poor child! that flexile clay of which these old brothers moulded their admirable symbols was not Persian, nor Memphian, nor Teutonic, nor local at all, but was common lime and silex and water, and sunlight, the heat of the blood, and the heaving of the lungs; it was that clay which thou heldest but now in thy foolish hands, and threwest away to go and seek in vain in sepulchres, mummy-pits, and old book-shops of Asia Minor, Egypt, and England. It was the deep to-day which all men scorn; the rich poverty, which men hate; the populous, all-loving solitude, which men quit for the tattle of towns. HE lurks, _he_ hides,--_he_ who is success, reality, joy, and power. One of the illusions is that the present hour is not the critical, decisive hour. Write it on your heart that every day is the best day in the year. No man has learned anything rightly, until he knows that every day is Doomsday. ’Tis the old secret of the gods that they come in low disguises. ’Tis the vulgar great who come dizened with gold and jewels. Real kings hide away their crowns in their wardrobes, and affect a plain and poor exterior. In the Norse legend of our ancestors, Odin dwells in a fisher’s hut, and patches a boat. In the Hindoo legends, Hari dwells a peasant among peasants. In the Greek legend, Apollo lodges with the shepherds of Admetus; and Jove liked to rusticate among the poor Ethiopians. So, in our history, Jesus is born in a barn, and his twelve peers are fishermen. ’Tis the very principle of science that Nature shows herself best in leasts; ’twas the maxim of Aristotle and Lucretius; and, in modern times, of Swedenborg and of Hahnemann. The order of changes in the egg determines the age of fossil strata. So it was the rule of our poets, in the legends of fairy lore, that the fairies largest in power were the least in size. In the Christian graces, humility stands highest of all, in the form of the Madonna; and in life, this is the secret of the wise. We owe to genius always the same debt, of lifting the curtain from the common, and showing us that divinities are sitting disguised in the seeming gang of gypsies and pedlers. In daily life, what distinguishes the master is the using those materials he has, instead of looking about for what are more renowned, or what others have used well. “A general,” said Bonaparte, “always has troops enough, if he only knows how to employ those he has, and bivouacs with them.” Do not refuse the employment which the hour brings you, for one more ambitious. The highest heaven of wisdom is alike near from every point, and thou must find it, if at all, by methods native to thyself alone.

That work is ever the more pleasant to the imagination which is not now required. How wistfully, when we have promised to attend the working committee, we look at the distant hills and their seductions!

The use of history is to give value to the present hour and its duty. That is good which commends to me my country, my climate, my means and materials, my associates. I knew a man in a certain religious exaltation, who “thought it an honor to wash his own face.” He seemed to me more sane than those who hold themselves cheap.

Zoölogists may deny that horse-hairs in the water change to worms; but I find that whatever is old corrupts, and the past turns to snakes. The reverence for the deeds of our ancestors is a treacherous sentiment. Their merit was not to reverence the old, but to honor the present moment; and we falsely make them excuses of the very habit which they hated and defied.

Another illusion is, that there is not time enough for our work. Yet we might reflect that though many creatures eat from one dish, each, according to its constitution, assimilates from the elements what belongs to it, whether time, or space, or light, or water, or food. A snake converts whatever prey the meadow yields him into snake; a fox, into fox; and Peter and John are working up all existence into Peter and John. A poor Indian chief of the Six Nations of New York made a wiser reply than any philosopher, to some one complaining that he had not enough time. “Well,” said Red Jacket, “I suppose you have all there is.”

A third illusion haunts us, that a long duration, as a year, a decade, a century, is valuable. But an old French sentence says, “God works in moments,”--“_En peu d’heure Dieu labeure_.” We ask for long life, but ’tis deep life, or grand moments, that signify. Let the measure of time be spiritual, not mechanical. Life is unnecessarily long. Moments of insight, of fine personal relation, a smile, a glance,--what ample borrowers of eternity they are! Life culminates and concentrates; and Homer said, “The gods ever give to mortals their apportioned share of reason only on one day.”

I am of the opinion of the poet Wordsworth, “that there is no real happiness in this life, but in intellect and virtue.” I am of the opinion of Pliny, “that, whilst we are musing on these things, we are adding to the length of our lives.” I am of the opinion of Glauco, who said, “The measure of life, O Socrates, is, with the wise, the speaking and hearing such discourses as yours.”

He only can enrich me who can recommend to me the space between sun and sun. ’Tis the measure of a man,--his apprehension of a day. For we do not listen with the best regard to the verses of a man who is only a poet, nor to his problems, if he is only an algebraist; but if a man is at once acquainted with the geometric foundations of things and with their festal splendor, his poetry is exact and his arithmetic musical. And him I reckon the most learned scholar, not who can unearth for me the buried dynasties of Sesostris and Ptolemy, the Sothiac era, the Olympiads and consulships, but who can unfold the theory of this particular Wednesday. Can he uncover the ligaments concealed from all but piety, which attach the dull men and things we know to the First Cause? These passing fifteen minutes, men think, are time, not eternity; are low and subaltern, are but hope or memory, that is, the way _to_ or the way _from_ welfare, but not welfare. Can he show their tie? That interpreter shall guide us from a menial and eleemosynary existence into riches and stability. He dignifies the place where he is. This mendicant America, this curious, peering, itinerant, imitative America, studious of Greece and Rome, of England and Germany, will take off its dusty shoes, will take off its glazed traveller’s-cap, and sit at home with repose and deep joy on its face. The world has no such landscape, the aeons of history no such hour, the future no equal second opportunity. Now let poets sing! now let arts unfold!

One more view remains. But life is good only when it is magical and musical, a perfect timing and consent, and when we do not anatomize it. You must treat the days respectfully, you must be a day yourself, and not interrogate it like a college professor. The world is enigmatical,--everything said, and everything known or done,--and must not be taken literally, but genially. We must be at the top of our condition to understand anything rightly. You must hear the bird’s song without attempting to render it into nouns and verbs. Cannot we be a little abstemious and obedient? Cannot we let the morning be?

Everything in the universe goes by indirection. There are no straight lines. I remember well the foreign scholar who made a week of my youth happy by his visit. “The savages in the islands,” he said, “delight to play with the surf, coming in on the top of the rollers, then swimming out again, and repeat the delicious manœuvre for hours. Well, human life is made up of such transits. There can be no greatness without abandonment. But here your very astronomy is an espionage. I dare not go out of doors and see the moon and stars, but they seem to measure my tasks, to ask how many lines or pages are finished since I saw them last. Not so, as I told you, was it in Belleisle. The days at Belleisle were all different, and only joined by a perfect love of the same object. Just to fill the hour,--that is happiness. Fill my hour, ye gods, so that I shall not say, whilst I have done this, ‘Behold, also, an hour of my life is gone,’--but rather, ‘I have lived an hour.’”

We do not want factitious men, who can do any literary or professional feat, as, to write poems, or advocate a cause, or carry a measure, for money; or turn their ability indifferently in any particular direction by the strong effort of will. No, what has been best done in the world,--the works of genius,--cost nothing. There is no painful effort, but it is the spontaneous flowing of the thought. Shakspeare made his Hamlet as a bird weaves its nest. Poems have been written between sleeping and waking, irresponsibly. Fancy defines herself:

“Forms that men spy
With the half-shut eye
In the beams of the setting sun, am I.”

The masters painted for joy, and knew not that virtue had gone out of them. They could not paint the like in cold blood. The masters of English lyric wrote their songs so. It was a fine efflorescence of fine powers; as was said of the letters of the Frenchwomen,--“the charming accident of their more charming existence.” Then the poet is never the poorer for his song. A song is no song unless the circumstance is free and fine. If the singer sing from a sense of duty or from seeing no way of escape, I had rather have none. Those only can sleep who do not care to sleep; and those only write or speak best who do not too much respect the writing or the speaking.

The same rule holds in science. The savant is often an amateur. His performance is a memoir to the Academy on fish-worms, tadpoles, or spiders’ legs; he observes as other academicians observe; he is on stilts at a microscope, and,--his memoir finished and read and printed,--he retreats into his routinary existence, which is quite separate from his scientific. But in Newton, science was as easy as breathing; he used the same wit to weigh the moon that he used to buckle his shoes; and all his life was simple, wise, and majestic. So was it in Archimedes,--always self-same, like the sky. In Linnæus, in Franklin, the like sweetness and equality,--no stilts, no tiptoe;--and their results are wholesome and memorable to all men.

In stripping time of its illusions, in seeking to find what is the heart of the day, we come to the quality of the moment, and drop the duration altogether. It is the depth at which we live, and not at all the surface extension, that imports. We pierce to the eternity, of which time is the flitting surface; and, really, the least acceleration of thought, and the least increase of power of thought, make life to seem and to be of vast duration. We call it time; but when that acceleration and that deepening take effect, it acquires another and a higher name.