prefer ever a more cultivated place, free from miasma and crocodiles.
I am so sophisticated, and I will take my choice.
As for missing friends,--what if we do miss one another? have we not agreed on a rendezvous? While each wanders his own way through the wood, without anxiety, ay, with serene joy, though it be on his hands and knees, over rocks and fallen trees, he cannot but be in the right way. There is no wrong way to him. How can he be said to miss his friend, whom the fruits still nourish and the elements sustain? A man who missed his friend at a turn, went on buoyantly, dividing the friendly air, and humming a tune to himself, ever and anon kneeling with delight to study each little lichen in his path, and scarcely made three miles a day for friendship. As for conforming outwardly, and living your own life inwardly, I do not think much of that. Let not your right hand know what your left hand does in that line of business. It will prove a failure. Just as successfully can you walk against a sharp steel edge which divides you cleanly right and left.
Do you wish to try your ability to resist distension? It is a greater strain than any soul can long endure. When you get God to pulling one way, and the devil the other, each having his feet well braced,--to say nothing of the conscience sawing transversely,--almost any timber will give way.
I do not dare invite you earnestly to come to Concord, because I know too well that the berries are not thick in my fields, and we should have to take it out in viewing the landscape. But come, on every account, and we will see--one another.
* * * * * No letters of the year 1851 have been found by me. On the 27th of December, 1850, Mr. Cabot wrote to say that the Boston Society of Natural History, of which he was secretary, had elected Thoreau a corresponding member, "with all the _honores_, _privilegia_, _etc._, _ad gradum tuum pertinentia_, without the formality of paying any entrance fee, or annual subscription. Your duties in return are to advance the interests of the Society by communications or otherwise, as shall seem good." This is believed to be the only learned body which honored itself by electing Thoreau. The immediate occasion of this election was the present, by Thoreau, to the Society, of a fine specimen of the American goshawk, caught or shot by Jacob Farmer, which Mr. Cabot acknowledged, December 18, 1849, saying: "It was first described by Wilson; lately Audubon has identified it with the European goshawk, thereby committing a very flagrant blunder. It is usually a very rare species with us. The European bird is used in hawking; and doubtless ours would be equally _game_. If Mr. Farmer skins him now, he will have to take second cut; for his skin is already off and stuffed,--his remains dissected, measured, and deposited in alcohol."
TO T. W. HIGGINSON (AT BOSTON).
CONCORD, April 2-3, 1852.
DEAR SIR,--I do not see that I can refuse to read another lecture, but what makes me hesitate is the fear that I have not another available which will _entertain_ a large audience, though I have thoughts to offer which I think will be quite as worthy of their attention.
However, I will try; for the prospect of earning a few dollars is alluring. As far as I can foresee, my subject would be "Reality" rather transcendentally treated. It lies still in "Walden, or Life in the Woods." Since you are kind enough to undertake the arrangements, I will leave it to you to name an evening of next week, decide on the most suitable room, and advertise,--if this is not taking you too literally at your word.
If you still think it worth the while to attend to this, will you let me know as soon as may be what evening will be most convenient? I certainly do not feel prepared to offer myself as a lecturer to the Boston _public_, and hardly know whether more to dread a small audience or a large one. Nevertheless, I will repress this squeamishness, and propose no alteration in your arrangements. I shall be glad to accept your invitation to tea.
* * * * * This lecture was given, says Colonel Higginson, "at the Mechanics' Apprentices Library in Boston, with the snow outside, and the young boys rustling their newspapers among the Alcotts and Blakes." Or, possibly, this remark may apply to a former lecture in the same year, which was that in which Thoreau first lectured habitually away from Concord. He commenced by accepting an invitation to speak at Leyden Hall, in Plymouth, where his friends the Watsons had organized Sunday services, that the Transcendentalists and Abolitionists might have a chance to be heard at a time when they were generally excluded from the popular "Lyceum courses" throughout New England. Mr. B. M. Watson says:-- "I have found two letters from Thoreau in answer to my invitation in 1852 to address our congregation at Leyden Hall on Sunday mornings,--an enterprise I undertook about that time. I find among the distinguished men who addressed us the names of Thoreau, Emerson, Ellery Channing, Alcott, Higginson, Remond, S. Johnson, F. J.
Appleton, Edmund Quincy, Garrison, Phillips, J. P. Lesley, Shackford, W. F. Channing, N. H. Whiting, Adin Ballou, Abby K. Foster and her husband, J. T. Sargent, T. T. Stone, Jones Very, Wasson, Hurlbut, F.
W. Holland, and Scherb; so you may depend we had some fun."
These letters were mere notes. The first, dated February 17, 1852, says: "I have not yet seen Mr. Channing, though I believe he is in town,--having decided to come to Plymouth myself,--but I will let him know that he is expected. Mr. Daniel Foster wishes me to say that he accepts your invitation, and that he would like to come Sunday after next. I will take the Saturday afternoon train. I shall be glad to get a winter view of Plymouth Harbor, and see where your garden lies under the snow."
The second letter follows:-- TO MARSTON WATSON (AT PLYMOUTH).
CONCORD, December 31, 1852.
MR. WATSON,--I would be glad to visit Plymouth again, but at present I have nothing to read which is not severely heathenish, or at least secular,--which the dictionary defines as "relating to affairs of the present world, not holy,"--though not necessarily unholy; nor have I any leisure to prepare it. My writing at present is profane, yet in a good sense, and, as it were, sacredly, I may say; for, finding the air of the temple too close, I sat outside. Don't think I say this to get off; no, no! It will not do to read such things to hungry ears. "If they ask for bread, will you give them a stone?" When I have something of the right kind, depend upon it I will let you know.
* * * * * Up to 1848, when he was invited to lecture before the Salem Lyceum by Nathaniel Hawthorne, then its secretary, Thoreau seems to have spoken publicly very little except in Concord; nor did he extend the circuit of his lectures much until his two books had made him known as a thinker. There was little to attract a popular audience in his manner or his matter; but it was the era of lectures, and if one could once gain admission to the circle of "lyceum lecturers," it did not so much matter what he said; a lecture was a lecture, as a sermon was a sermon, good, bad, or indifferent. But it was common to exclude the antislavery speakers from the lyceums, even those of more eloquence than Thoreau; this led to invitations from the small band of reformers scattered about New England and New York, so that the most unlikely of platform speakers (Ellery Channing, for example) sometimes gave lectures at Plymouth, Greenfield, Newburyport, or elsewhere. The present fashion of parlor lectures had not come in; yet at Worcester Thoreau's friends early organized for him something of that kind, as his letters to Mr. Blake show. In default of an audience of numbers, Thoreau fell into the habit of lecturing in his letters to this friend; the most marked instance being the thoughtful essay on Love and Chastity which makes the bulk of his epistle dated September, 1852. Like most of his serious writing, this was made up from his daily journal, and hardly comes under the head of "familiar letters;" the didactic purpose is rather too apparent. Yet it cannot be spared from any collection of his epistles,--none of which flowed more directly from the quickened moral nature of the man.
TO SOPHIA THOREAU (AT BANGOR).
CONCORD, July 13, 1852.
DEAR SOPHIA,--I am a miserable letter-writer, but perhaps if I should say this at length and with sufficient emphasis and regret it would make a letter. I am sorry that nothing transpires here of much moment; or, I should rather say, that I am so slackened and rusty, like the telegraph wire this season, that no wind that blows can extract music from me.
I am not on the trail of any elephants or mastodons, but have succeeded in trapping only a few ridiculous mice, which cannot feed my imagination. I have become sadly scientific. I would rather come upon the vast valley-like "spoor" only of some celestial beast which this world's woods can no longer sustain, than spring my net over a bushel of moles. You must do better in those woods where you are. You must have some adventures to relate and repeat for years to come, which will eclipse even mother's voyage to Goldsborough and Sissiboo.
They say that Mr. Pierce, the presidential candidate, was in town last 5th of July, visiting Hawthorne, whose college chum he was; and that Hawthorne is writing a life of him, for electioneering purposes.
Concord is just as idiotic as ever in relation to the spirits and their knockings. Most people here believe in a spiritual world which no respectable junk bottle, which had not met with a slip, would condescend to contain even a portion of for a moment,--whose atmosphere would extinguish a candle let down into it, like a well that wants airing; in spirits which the very bullfrogs in our meadows would blackball. Their evil genius is seeing how low it can degrade them. The hooting of owls, the croaking of frogs, is celestial wisdom in comparison. If I could be brought to believe in the things which they believe, I should make haste to get rid of my certificate of stock in this and the next world's enterprises, and buy a share in the first Immediate Annihilation Company that offered. I would exchange my immortality for a glass of small beer this hot weather. Where _are_ the heathen? Was there ever any superstition before? And yet I suppose there may be a vessel this very moment setting sail from the coast of North America to that of Africa with a missionary on board! Consider the dawn and the sunrise,--the rainbow and the evening,--the words of Christ and the aspiration of all the saints! Hear music! see, smell, taste, feel, hear,--anything,--and then hear these idiots, inspired by the cracking of a restless board, humbly asking, "Please, Spirit, if you cannot answer by knocks, answer by tips of the table."!!!!!!
TO HARRISON BLAKE (AT WORCESTER).
CONCORD, July 21, 1852.
MR. BLAKE,--I am too stupidly well these days to write to you. My life is almost altogether outward,--all shell and no tender kernel; so that I fear the report of it would be only a nut for you to crack, with no meat in it for you to eat. Moreover, you have not cornered me up, and I enjoy such large liberty in writing to you, that I feel as vague as the air. However, I rejoice to hear that you have attended so patiently to anything which I have said heretofore, and have detected any truth in it. It encourages me to say more,--not in this letter, I fear, but in some book which I may write one day. I am glad to know that I am as much to any mortal as a persistent and consistent scarecrow is to a farmer,--such a bundle of straw in a man's clothing as I am, with a few bits of tin to sparkle in the sun dangling about me, as if I were hard at work there in the field. However, if this kind of life saves any man's corn,--why, he is the gainer. I am not afraid that you will flatter me as long as you know what I am, as well as what I think, or aim to be, and distinguish between these two, for then it will commonly happen that if you praise the last you will condemn the first.
I remember that walk to Asnebumskit very well,--a fit place to go to on a Sunday; one of the true temples of the earth. A temple, you know, was anciently "an open place without a roof," whose walls served merely to shut out the world and direct the mind toward heaven; but a modern _meeting-house_ shuts out the heavens, while it crowds the world into still closer quarters. Best of all is it when, as on a mountain-top, you have for all walls your own elevation and deeps of surrounding ether. The partridge-berries, watered with mountain dews which are gathered there, are more memorable to me than the words which I last heard from the pulpit at least; and for my part, I would rather look toward Rutland than Jerusalem. Rutland,--modern town,--land of ruts,--trivial and worn,--not too sacred,--with no holy sepulchre, but profane green fields and dusty roads, and opportunity to live as holy a life as you can,--where the sacredness, if there is any, is all in yourself and not in the place.
I fear that your Worcester people do not often enough go to the hilltops, though, as I am told, the springs lie nearer to the surface on your hills than in your valleys. They have the reputation of being Free-Soilers.[44] Do they insist on a free atmosphere, too, that is, on freedom for the head or brain as well as the feet? If I were consciously to join any party, it would be that which is the most free to entertain thought.
All the world complain nowadays of a press of trivial duties and engagements, which prevents their employing themselves on some higher ground they know of; but, undoubtedly, if they were made of the right stuff to work on that higher ground, provided they were released from all those engagements, they would now at once fulfill the superior engagement, and neglect all the rest, as naturally as they breathe.
They would never be caught saying that they had no time for this, when the dullest man knows that this is all that he has time for. No man who acts from a sense of duty ever puts the lesser duty above the greater. No man has the desire and the ability to work on high things, but he has also the ability to build himself a high staging.
As for passing _through_ any great and glorious experience, and rising _above_ it, as an eagle might fly athwart the evening sky to rise into still brighter and fairer regions of the heavens, I cannot say that I ever sailed so creditably; but my bark ever seemed thwarted by some side wind, and went off over the edge, and now only occasionally tacks back toward the centre of that sea again. I have outgrown nothing good, but, I do not fear to say, fallen behind by whole continents of virtue, which should have been passed as islands in my course; but I trust--what else can I trust? that, with a stiff wind, some Friday, when I have thrown some of my cargo overboard, I may make up for all that distance lost.
Perchance the time will come when we shall not be content to go back and forth upon a raft to some huge Homeric or Shakespearean Indiaman that lies upon the reef, but build a bark out of that wreck and others that are buried in the sands of this desolate island, and such new timber as may be required, in which to sail away to whole new worlds of light and life, where our friends are.
Write again. There is one respect in which you did not finish your letter: you did not write it with ink, and it is not so good, therefore, against or for you in the eye of the law, nor in the eye of H. D. T.
TO HARRISON BLAKE (AT WORCESTER).
September, 1852.
MR. BLAKE,--Here come the sentences which I promised you. You may keep them, if you will regard and use them as the disconnected fragments of what I may find to be a completer essay, on looking over my journal, at last, and may claim again.
I send you the thoughts on Chastity and Sensuality with diffidence and shame, not knowing how far I speak to the condition of men generally, or how far I betray my peculiar defects. Pray enlighten me on this point if you can.
LOVE.
What the essential difference between man and woman is, that they should be thus attracted to one another, no one has satisfactorily answered. Perhaps we must acknowledge the justness of the distinction which assigns to man the sphere of wisdom, and to woman that of love, though neither belongs exclusively to either. Man is continually saying to woman, Why will you not be more wise? Woman is continually saying to man, Why will you not be more loving? It is not in their wills to be wise or to be loving; but, unless each is both wise and loving, there can be neither wisdom nor love.
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?
The maiden conceals a fairer flower and sweeter fruit than any calyx in the field; and, if she goes with averted face, confiding in her purity and high resolves, she will make the heavens retrospective, and all nature humbly confess its queen.
Under the influence of this sentiment, man is a string of an æolian harp, which vibrates with the zephyrs of the eternal morning.
There is at first thought something trivial in the commonness of love.
So many Indian youths and maidens along these banks have in ages past yielded to the influence of this great civilizer. Nevertheless, this generation is not disgusted nor discouraged, for love is no individual's experience; and though we are imperfect mediums, it does not partake of our imperfection; though we are finite, it is infinite and eternal; and the same divine influence broods over these banks, whatever race may inhabit them, and perchance still would, even if the human race did not dwell here.
Perhaps an instinct survives through the intensest actual love, which prevents entire abandonment and devotion, and makes the most ardent lover a little reserved. It is the anticipation of change. For the most ardent lover is not the less practically wise, and seeks a love which will last forever.
Considering how few poetical friendships there are, it is remarkable that so many are married. It would seem as if men yielded too easy an obedience to nature without consulting their genius. One may be drunk with love without being any nearer to finding his mate. There is more of good nature than of good sense at the bottom of most marriages.
But the good nature must have the counsel of the good spirit or Intelligence. If common sense had been consulted, how many marriages would never have taken place; if uncommon or divine sense, how few marriages such as we witness would ever have taken place!
Our love may be ascending or descending. What is its character, if it may be said of it,-- "We must _respect_ the souls above, But only _those below we love_."
Love is a severe critic. Hate can pardon more than love. They who aspire to love worthily, subject themselves to an ordeal more rigid than any other.
Is your friend such a one that an increase of worth on your part will surely make her more your friend? Is she retained--is she attracted by more nobleness in you,--by more of that virtue which is peculiarly yours; or is she indifferent and blind to that? Is she to be flattered and won by your meeting her on any other than the ascending path? Then duty requires that you separate from her.
Love must be as much a light as a flame.
Where there is not discernment, the behavior even of the purest soul may in effect amount to coarseness.
A man of fine perceptions is more truly feminine than a merely sentimental woman. The heart is blind; but love is not blind. None of the gods is so discriminating.
In love and friendship the imagination is as much exercised as the heart; and if either is outraged the other will be estranged. It is commonly the imagination which is wounded first, rather than the heart,--it is so much the more sensitive.
_Comparatively_, we can excuse any offense against the heart, but not against the imagination. The imagination knows--nothing escapes its glance from out its eyry--and it controls the breast. My heart may still yearn toward the valley, but my imagination will not permit me to jump off the precipice that debars me from it, for it is wounded, its wings are clipt, and it cannot fly, even descendingly. Our "blundering hearts!" some poet says. The imagination never forgets; it is a re-membering. It is not foundationless, but most reasonable, and it alone uses all the knowledge of the intellect.
Love is the profoundest of secrets. Divulged, even to the beloved, it is no longer Love. As if it were merely I that loved you. When love ceases, then it is divulged.
In our intercourse with one we love, we wish to have answered those questions at the end of which we do not raise our voice; against which we put no interrogation-mark,--answered with the same unfailing, universal aim toward every point of the compass.
I require that thou knowest everything without being told anything. I parted from my beloved because there was one thing which I had to tell her. She _questioned_ me. She should have known all by sympathy. That I had to tell it her was the difference between us,--the misunderstanding.
A lover never hears anything that he is _told_, for that is commonly either false or stale; but he hears things taking place, as the sentinels heard Trenck[45] mining in the ground, and thought it was moles.
The relation may be profaned in many ways. The parties may not regard it with equal sacredness. What if the lover should learn that his beloved dealt in incantations and philters! What if he should hear that she consulted a clairvoyant! The spell would be instantly broken.
If to chaffer and higgle are bad in trade, they are much worse in Love. It demands directness as of an arrow.
There is danger that we lose sight of what our friend is absolutely, while considering what she is to us alone.
The lover wants no partiality. He says, Be so kind as to be just.
Canst thou love with thy mind, And reason with thy heart?
Canst thou be kind, And from thy darling part?
Canst thou range earth, sea, and air, And so meet me everywhere?
Through all events I will pursue thee, Through all persons I will woo thee.
I need thy hate as much as thy love. Thou wilt not repel me entirely when thou repellest what is evil in me.
Indeed, indeed, I cannot tell, Though I ponder on it well, Which were easier to state, All my love or all my hate.
Surely, surely, thou wilt trust me When I say thou doth disgust me.
O, I hate thee with a hate That would fain annihilate; Yet, sometimes, against my will, My dear Friend, I love thee still.
It were treason to our love, And a sin to God above, One iota to abate Of a pure, impartial hate.
It is not enough that we are truthful; we must cherish and carry out high purposes to be truthful about.
It must be rare, indeed, that we meet with one to whom we are prepared to be quite ideally related, as she to us. We should have no reserve; we should give the whole of ourselves to that society; we should have no duty aside from that. One who could bear to be so wonderfully and beautifully exaggerated every day. I would take my friend out of her low self and set her higher, infinitely higher, and _there_ know her.
But, commonly, men are as much afraid of love as of hate. They have lower engagements. They have near ends to serve. They have not imagination enough to be thus employed about a human being, but must be coopering a barrel, forsooth.
What a difference, whether, in all your walks, you meet only strangers, or in one house is one who knows you, and whom you know. To have a brother or a sister! To have a gold mine on your farm! To find diamonds in the gravel heaps before your door! How rare these things are! To share the day with you,--to people the earth. Whether to have a god or a goddess for companion in your walks, or to walk alone with hinds and villains and carles. Would not a friend enhance the beauty of the landscape as much as a deer or hare? Everything would acknowledge and serve such a relation; the corn in the field, and the cranberries in the meadow. The flowers would bloom, and the birds sing, with a new impulse. There would be more fair days in the year.
The object of love expands and grows before us to eternity, until it includes all that is lovely, and we become all that can love.
CHASTITY AND SENSUALITY.
The subject of sex is a remarkable one, since, though its phenomena concern us so much, both directly and indirectly, and, sooner or later, it occupies the thoughts of all, yet all mankind, as it were, agree to be silent about it, at least the sexes commonly one to another. One of the most interesting of all human facts is veiled more completely than any mystery. It is treated with such secrecy and awe as surely do not go to any religion. I believe that it is unusual even for the most intimate friends to communicate the pleasures and anxieties connected with this fact,--much as the external affair of love, its comings and goings, are bruited. The Shakers do not exaggerate it so much by their manner of speaking of it as all mankind by their manner of keeping silence about it. Not that men should speak on this or any subject without having anything worthy to say; but it is plain that the education of man has hardly commenced,--there is so little genuine intercommunication.
In a pure society, the subject of marriage would not be so often avoided,--from shame and not from reverence, winked out of sight, and hinted at only; but treated naturally and simply,--perhaps simply avoided, like the kindred mysteries. If it cannot be spoken of for shame, how can it be acted of? But, doubtless, there is far more purity, as well as more impurity, than is apparent.
Men commonly couple with their idea of marriage a slight degree at least of sensuality; but every lover, the world over, believes in its inconceivable purity.
If it is the result of a pure love, there can be nothing sensual in marriage. Chastity is something positive, not negative. It is the virtue of the married especially. All lusts or base pleasures must give place to loftier delights. They who meet as superior beings cannot perform the deeds of inferior ones. The deeds of love are less questionable than any action of an individual can be, for, it being founded on the rarest mutual respect, the parties incessantly stimulate each other to a loftier and purer life, and the act in which they are associated must be pure and noble indeed, for innocence and purity can have no equal. In this relation we deal with one whom we respect more religiously even than we respect our better selves, and we shall necessarily conduct as in the presence of God. What presence can be more awful to the lover than the presence of his beloved?
If you seek the warmth even of affection from a similar motive to that from which cats and dogs and slothful persons hug the fire,--because your temperature is low through sloth,--you are on the downward road, and it is but to plunge yet deeper into sloth. Better the cold affection of the sun, reflected from fields of ice and snow, or his warmth in some still, wintry dell. The warmth of celestial love does not relax, but nerves and braces its enjoyer. Warm your body by healthful exercise, not by cowering over a stove. Warm your spirit by performing independently noble deeds, not by ignobly seeking the sympathy of your fellows who are no better than yourself. A man's social and spiritual discipline must answer to his corporeal. He must lean on a friend who has a hard breast, as he would lie on a hard bed.
He must drink cold water for his only beverage. So he must not hear sweetened and colored words, but pure and refreshing truths. He must daily bathe in truth cold as spring water, not warmed by the sympathy of friends.
Can love be in aught allied to dissipation? Let us love by refusing, not accepting one another. Love and lust are far asunder. The one is good, the other bad. When the affectionate sympathize by their higher natures, there is love; but there is danger that they will sympathize by their lower natures, and then there is lust. It is not necessary that this be deliberate, hardly even conscious; but, in the close contact of affection, there is danger that we may stain and pollute one another; for we cannot embrace but with an entire embrace.
We must love our friend so much that she shall be associated with our purest and holiest thoughts alone. When there is impurity, we have "descended to meet," though we knew it not.
The _luxury_ of affection,--there's the danger. There must be some nerve and heroism in our love, as of a winter morning. In the religion of all nations a purity is hinted at, which, I fear, men never attain to. We may love and not elevate one another. The love that takes us as it finds us degrades us. What watch we must keep over the fairest and purest of our affections, lest there be some taint about them! May we so love as never to have occasion to repent of our love!
There is to be attributed to sensuality the loss to language of how many pregnant symbols! Flowers, which, by their infinite hues and fragrance, celebrate the marriage of the plants, are intended for a symbol of the open and unsuspected beauty of all true marriage, when man's flowering season arrives.
Virginity, too, is a budding flower, and by an impure marriage the virgin is deflowered. Whoever loves flowers, loves virgins and chastity. Love and lust are as far asunder as a flower-garden is from a brothel.
J. Biberg, in the "Amoenitates Botanicae," edited by Linnæus, observes (I translate from the Latin): "The organs of generation, which, in the animal kingdom, are for the most part concealed by nature, as if they were to be ashamed of, in the vegetable kingdom are exposed to the eyes of all; and, when the nuptials of plants are celebrated, it is wonderful what delight they afford to the beholder, refreshing the senses with the most agreeable color and the sweetest odor; and, at the same time, bees and other insects, not to mention the hummingbird, extract honey from their nectaries, and gather wax from their effete pollen." Linnæus himself calls the calyx the _thalamus_, or bridal chamber; and the corolla the _aulaeum_, or tapestry of it, and proceeds to explain thus every part of the flower.
Who knows but evil spirits might corrupt the flowers themselves, rob them of their fragrance and their fair hues, and turn their marriage into a secret shame and defilement? Already they are of various qualities, and there is one whose nuptials fill the lowlands in June with the odor of carrion.
The intercourse of the sexes, I have dreamed, is incredibly beautiful, too fair to be remembered. I have had thoughts about it, but they are among the most fleeting and irrecoverable in my experience. It is strange that men will talk of miracles, revelation, inspiration, and the like, as things past, while love remains.
A true marriage will differ in no wise from illumination. In all perception of the truth there is a divine ecstasy, an inexpressible delirium of joy, as when a youth embraces his betrothed virgin. The ultimate delights of a true marriage are one with this.
No wonder that, out of such a union, not as end, but as accompaniment, comes the undying race of man. The womb is a most fertile soil.
Some have asked if the stock of men could not be improved,--if they could not be bred as cattle. Let Love be purified, and all the rest will follow. A pure love is thus, indeed, the panacea for all the ills of the world.
The only excuse for reproduction is improvement. Nature abhors repetition. Beasts merely propagate their kind; but the offspring of noble men and women will be superior to themselves, as their aspirations are. By their fruits ye shall know them.
TO HARRISON BLAKE (AT WORCESTER).
CONCORD, February 27, 1853.
MR. BLAKE,--I have not answered your letter before, because I have been almost constantly in the fields surveying of late. It is long since I have spent many days so profitably in a pecuniary sense; so unprofitably, it seems to me, in a more important sense. I have earned just a dollar a day for seventy-six days past; for, though I charge at a higher rate for the days which are seen to be spent, yet so many more are spent than appears. This is instead of lecturing, which has not offered, to pay for that book which I printed.[46] I have not only cheap hours, but cheap weeks and months; that is, weeks which are bought at the rate I have named. Not that they are quite lost to me, or make me very melancholy, alas! for I too often take a cheap satisfaction in so spending them,--weeks of pasturing and browsing, like beeves and deer,--which give me animal health, it may be, but create a tough skin over the soul and intellectual part. Yet, if men should offer my body a maintenance for the work of my head alone, I feel that it would be a dangerous temptation.
As to whether what you speak of as the "world's way" (which for the most part is my way), or that which is shown me, is the better, the former is imposture, the latter is truth. I have the coldest confidence in the last. There is only such hesitation as the appetites feel in following the aspirations. The clod hesitates because it is inert, wants _animation_. The one is the way of death, the other of life everlasting. My hours are not "cheap in such a way that _I_ doubt whether the world's way would not have been better," but cheap in such a way that I doubt whether the world's way, which I have adopted for the time, could be worse. The whole enterprise of this nation, which is not an upward, but a westward one, toward Oregon, California, Japan, etc., is totally devoid of interest to me, whether performed on foot, or by a Pacific railroad. It is not illustrated by a thought; it is not warmed by a sentiment; there is nothing in it which one should lay down his life for, nor even his gloves,--hardly which one should take up a newspaper for. It is perfectly heathenish,--a filibustering _toward_ heaven by the great western route. No; they may go their way to their manifest destiny, which I trust is not mine. May my seventy-six dollars, whenever I get them, help to carry me in the other direction! I see them on their winding way, but no music is wafted from their host,--only the