I think awhile of Love, and while I think,
Love is to me a world,
Sole meat and sweetest drink,
And close connecting link
Indeed indeed, I cannot tell,
Though I ponder on it well,
Which were easier to state,
All my love or all my hate.
Time wears her not; she doth his chariot guide;
Mortality below her orb is placed.
Whate'er we leave to God, God does,
And blesses us;
The work we choose should be our own,
God leaves alone.
Conscience is instinct bred in the house,
Feeling and Thinking propagate the sin
By an unnatural breeding in and in.
I say, Turn it out doors,
My books I'd fain cast off, I cannot read,
'Twixt every page my thoughts go stray at large
Down in the meadow, where is richer feed,
And will not mind to hit their proper targe.
Fountain head and source of rivers,
Dew-cloth, dream drapery,
Within the circuit of this plodding life
There enter moments of an azure hue,
Untarnished fair as is the violet
Or anemone, when the spring stew them
I knew a man by sight,
A blameless wight,
Who, for a year or more,
Had daily passed my door,
Here lies the body of this world,
Whose soul alas to hell is hurled.
This golden youth long since was past,
Its silver manhood went as fast,
Let such pure hate still underprop
Our love, that we may be
Each other's conscience,
And have our sympathy
My life has been the poem
I would have writ,
But I could not both live
and utter it.
O Nature! I do not aspire
To be the highest in thy choir, -
To be a meteor in thy sky,
There is a vale which none hath seen,
Where foot of man has never been,
Such as here lives with toil and strife,
An anxious and a sinful life.
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
Light-winged Smoke, Icarian bird,
Melting thy pinions in thy upward flight,
Lark without song, and messenger of dawn
Circling above the hamlets as they nest;
Pray to what earth does this sweet cold belong,
Which asks no duties and no conscience?
The moon goes up by leaps, her cheerful path
In some far summer stratum of the sky,
Great God, I ask for no meaner pelf
Than that I may not disappoint myself,
That in my action I may soar as high
As I can now discern with this clear eye.
Fountain-head and source of rivers,
Henry David Thoreau was an American author, poet, philosopher, abolitionist, naturalist, tax resister, development critic, surveyor, historian, and leading transcendentalist. He is best known for his book Walden, a reflection upon simple living in natural surroundings, and his essay Civil Disobedience, an argument for individual resistance to civil government in moral opposition to an unjust state. Thoreau's books, articles, essays, journals, and poetry total over 20 volumes. Among his lasting contributions were his writings on natural history and philosophy, where he anticipated the methods and findings of ecology and environmental history, two sources of modern day environmentalism. His literary style interweaves close natural observation, personal experience, pointed rhetoric, symbolic meanings, and historical lore, while displaying a poetic sensibility, philosophical austerity, and "Yankee" love of practical detail. He was also deeply interested in the idea of survival in the face of hostile elements, historical change, and natural decay; at the same time he advocated abandoning waste and illusion in order to discover life's true essential needs. He was a lifelong abolitionist, delivering lectures that attacked the Fugitive Slave Law while praising the writings of Wendell Phillips and defending abolitionist John Brown. Thoreau's philosophy of civil disobedience later influenced the political thoughts and actions of such notable figures as Leo Tolstoy, Mohandas Gandhi, and Martin Luther King, Jr. Thoreau is sometimes cited as an anarchist, though Civil Disobedience seems to call for improving rather than abolishing government – "I ask for, not at once no government, but at once a better government" – the direction of this improvement points toward anarchism: "'That government is best which governs not at all;' and when men are prepared for it, that will be the kind of government which they will have." Richard Drinnon partly blames Thoreau for the ambiguity, noting that Thoreau's "sly satire, his liking for wide margins for his writing, and his fondness for paradox provided ammunition for widely divergent interpretations of 'Civil Disobedience.'" Early Life and Education He was born David Henry Thoreau in Concord, Massachusetts, into the "modest New England family" of John Thoreau (a pencil maker) and Cynthia Dunbar. His paternal grandfather was of French origin and was born in Jersey.His maternal grandfather, Asa Dunbar, led Harvard's 1766 student "Butter Rebellion", the first recorded student protest in the Colonies. David Henry was named after a recently deceased paternal uncle, David Thoreau. He did not become "Henry David" until after college, although he never petitioned to make a legal name change. He had two older siblings, Helen and John Jr., and a younger sister, Sophia. Thoreau's birthplace still exists on Virginia Road in Concord and is currently the focus of preservation efforts. The house is original, but it now stands about 100 yards away from its first site. Thoreau studied at Harvard University between 1833 and 1837. He lived in Hollis Hall and took courses in rhetoric, classics, philosophy, mathematics, and science. A legend proposes that Thoreau refused to pay the five-dollar fee for a Harvard diploma. In fact, the master's degree he declined to purchase had no academic merit: Harvard College offered it to graduates "who proved their physical worth by being alive three years after graduating, and their saving, earning, or inheriting quality or condition by having Five Dollars to give the college." His comment was: "Let every sheep keep its own skin", a reference to the tradition of diplomas being written on sheepskin vellum. Name Pronunciation and Appearance Amos Bronson Alcott and Thoreau's aunt each wrote that "Thoreau" is pronounced like the word "thorough". Although in current media (standard American English) this word rhymes with "furrow",Edward Emerson wrote that the name should be pronounced "Thó-row, the h sounded, and accent on the first syllable."This would in fact rhyme with "thorough" as pronounced in 19th century New England. In appearance he was homely, with a nose that he called "my most prominent feature." Of his face, Nathaniel Hawthorne wrote: "[Thoreau] is as ugly as sin, long-nosed, queer-mouthed, and with uncouth and rustic, though courteous manners, corresponding very well with such an exterior. But his ugliness is of an honest and agreeable fashion, and becomes him much better than beauty."Thoreau also wore a neck-beard for many years, which he insisted many women found attractive. However, Louisa May Alcott mentioned to Ralph Waldo Emerson that Thoreau's facial hair "will most assuredly deflect amorous advances and preserve the man's virtue in perpetuity." Return to Concord: 1837–1841 The traditional professions open to college graduates—law, the church, business, medicine—failed to interest Thoreau, so in 1835 he took a leave of absence from Harvard, during which he taught school in Canton, Massachusetts. After he graduated in 1837, he joined the faculty of the Concord public school, but resigned after a few weeks rather than administer corporal punishment. He and his brother John then opened a grammar school in Concord in 1838 called Concord Academy. They introduced several progressive concepts, including nature walks and visits to local shops and businesses. The school ended when John became fatally ill from tetanus in 1842 after cutting himself while shaving. He died in his brother Henry's arms. Upon graduation Thoreau returned home to Concord, where he met Ralph Waldo Emerson through a mutual friend. Emerson took a paternal and at times patronizing interest in Thoreau, advising the young man and introducing him to a circle of local writers and thinkers, including Ellery Channing, Margaret Fuller, Bronson Alcott, Nathaniel Hawthorne and his son Julian Hawthorne, who was a boy at the time. Emerson urged Thoreau to contribute essays and poems to a quarterly periodical, The Dial, and Emerson lobbied editor Margaret Fuller to publish those writings. Thoreau's first essay published there was Aulus Persius Flaccus, an essay on the playwright of the same name, published in The Dial in July 1840. It consisted of revised passages from his journal, which he had begun keeping at Emerson's suggestion. The first journal entry on October 22, 1837, reads, "'What are you doing now?' he asked. 'Do you keep a journal?' So I make my first entry to-day." Thoreau was a philosopher of nature and its relation to the human condition. In his early years he followed Transcendentalism, a loose and eclectic idealist philosophy advocated by Emerson, Fuller, and Alcott. They held that an ideal spiritual state transcends, or goes beyond, the physical and empirical, and that one achieves that insight via personal intuition rather than religious doctrine. In their view, Nature is the outward sign of inward spirit, expressing the "radical correspondence of visible things and human thoughts," as Emerson wrote in Nature (1836). On April 18, 1841, Thoreau moved into the Emerson house. There, from 1841–1844, he served as the children's tutor, editorial assistant, and repair man/gardener. For a few months in 1843, he moved to the home of William Emerson on Staten Island,and tutored the family sons while seeking contacts among literary men and journalists in the city who might help publish his writings, including his future literary representative Horace Greeley. Thoreau returned to Concord and worked in his family's pencil factory, which he continued to do for most of his adult life. He rediscovered the process to make a good pencil out of inferior graphite by using clay as the binder; this invention improved upon graphite found in New Hampshire and bought in 1821 by relative Charles Dunbar. (The process of mixing graphite and clay, known as the Conté process, was patented by Nicolas-Jacques Conté in 1795). His other source had been Tantiusques, an Indian operated mine in Sturbridge, Massachusetts. Later, Thoreau converted the factory to produce plumbago (graphite), which was used to ink typesetting machines. Once back in Concord, Thoreau went through a restless period. In April 1844 he and his friend Edward Hoar accidentally set a fire that consumed 300 acres (1.2 km2) of Walden Woods. He spoke often of finding a farm to buy or lease, which he felt would give him a means to support himself while also providing enough solitude to write his first book. Civil Disobedience and the Walden years: 1845–1849 “I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practise resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion.” — Henry David Thoreau, Walden, "Where I Lived, and What I Lived For Thoreau needed to concentrate and get himself working more on his writing. In March 1845, Ellery Channing told Thoreau, "Go out upon that, build yourself a hut, & there begin the grand process of devouring yourself alive. I see no other alternative, no other hope for you." Two months later, Thoreau embarked on a two-year experiment in simple living on July 4, 1845, when he moved to a small, self-built house on land owned by Emerson in a second-growth forest around the shores of Walden Pond. The house was in "a pretty pasture and woodlot" of 14 acres (57,000 m2) that Emerson had bought, 1.5 miles (2.4 km) from his family home. On July 24 or July 25, 1846, Thoreau ran into the local tax collector, Sam Staples, who asked him to pay six years of delinquent poll taxes. Thoreau refused because of his opposition to the Mexican-American War and slavery, and he spent a night in jail because of this refusal. (The next day Thoreau was freed, against his wishes, when his aunt paid his taxes.) The experience had a strong impact on Thoreau. In January and February 1848, he delivered lectures on "The Rights and Duties of the Individual in relation to Government" explaining his tax resistance at the Concord Lyceum. Bronson Alcott attended the lecture, writing in his journal on January 26: Heard Thoreau's lecture before the Lyceum on the relation of the individual to the State– an admirable statement of the rights of the individual to self-government, and an attentive audience. His allusions to the Mexican War, to Mr. Hoar's expulsion from Carolina, his own imprisonment in Concord Jail for refusal to pay his tax, Mr. Hoar's payment of mine when taken to prison for a similar refusal, were all pertinent, well considered, and reasoned. I took great pleasure in this deed of Thoreau's. —Bronson Alcott, Journals (1938) Thoreau revised the lecture into an essay entitled Resistance to Civil Government (also known as Civil Disobedience). In May 1849 it was published by Elizabeth Peabody in the Aesthetic Papers. Thoreau had taken up a version of Percy Shelley's principle in the political poem The Mask of Anarchy (1819), that Shelley begins with the powerful images of the unjust forms of authority of his time – and then imagines the stirrings of a radically new form of social action. At Walden Pond, he completed a first draft of A Week on the Concord and Merrimack Rivers, an elegy to his brother, John, that described their 1839 trip to the White Mountains. Thoreau did not find a publisher for this book and instead printed 1,000 copies at his own expense, though fewer than 300 were sold. Thoreau self-published on the advice of Emerson, using Emerson's own publisher, Munroe, who did little to publicize the book. In August 1846, Thoreau briefly left Walden to make a trip to Mount Katahdin in Maine, a journey later recorded in "Ktaadn," the first part of The Maine Woods. Thoreau left Walden Pond on September 6, 1847. At Emerson's request, he immediately moved back into the Emerson house to help Lidian manage the household while her husband was on an extended trip to Europe. Over several years, he worked to pay off his debts and also continuously revised his manuscript for what, in 1854, he would publish as Walden, or Life in the Woods, recounting the two years, two months, and two days he had spent at Walden Pond. The book compresses that time into a single calendar year, using the passage of four seasons to symbolize human development. Part memoir and part spiritual quest, Walden at first won few admirers, but later critics have regarded it as a classic American work that explores natural simplicity, harmony, and beauty as models for just social and cultural conditions. American poet Robert Frost wrote of Thoreau, "In one book ... he surpasses everything we have had in America." John Updike wrote in 2004, “A century and a half after its publication, Walden has become such a totem of the back-to-nature, preservationist, anti-business, civil-disobedience mindset, and Thoreau so vivid a protester, so perfect a crank and hermit saint, that the book risks being as revered and unread as the Bible.” Thoreau moved out of Emerson's house in July 1848 and stayed at a home on Belknap Street nearby. In 1850, he and his family moved into a home at 255 Main Street; he stayed there until his death. Later Years: 1851–1862 In 1851, Thoreau became increasingly fascinated with natural history and travel/expedition narratives. He read avidly on botany and often wrote observations on this topic into his journal. He admired William Bartram, and Charles Darwin's Voyage of the Beagle. He kept detailed observations on Concord's nature lore, recording everything from how the fruit ripened over time to the fluctuating depths of Walden Pond and the days certain birds migrated. The point of this task was to "anticipate" the seasons of nature, in his words. He became a land surveyor and continued to write increasingly detailed natural history observations about the 26 square miles (67 km2) township in his journal, a two-million word document he kept for 24 years. He also kept a series of notebooks, and these observations became the source for Thoreau's late natural history writings, such as Autumnal Tints, The Succession of Trees, and Wild Apples, an essay lamenting the destruction of indigenous and wild apple species. Until the 1970s, literary criticsdismissed Thoreau's late pursuits as amateur science and philosophy. With the rise of environmental history and ecocriticism, several new readings if this matter began to emerge, showing Thoreau to be both a philosopher and an analyst of ecological patterns in fields and woodlots. For instance, his late essay, "The Succession of Forest Trees," shows that he used experimentation and analysis to explain how forests regenerate after fire or human destruction, through dispersal by seed-bearing winds or animals. He traveled to Quebec once, Cape Cod four times, and Maine three times; these landscapes inspired his "excursion" books, A Yankee in Canada, Cape Cod, and The Maine Woods, in which travel itineraries frame his thoughts about geography, history and philosophy. Other travels took him southwest to Philadelphia and New York City in 1854, and west across the Great Lakes region in 1861, visiting Niagara Falls, Detroit, Chicago, Milwaukee, St. Paul and Mackinac Island. Although provincial in his physical travels, he was extraordinarily well-read and vicariously a world traveler. He obsessively devoured all the first-hand travel accounts available in his day, at a time when the last unmapped regions of the earth were being explored. He read Magellan and James Cook, the arctic explorers Franklin, Mackenzie and Parry, David Livingstone and Richard Francis Burton on Africa, Lewis and Clark; and hundreds of lesser-known works by explorers and literate travelers. Astonishing amounts of global reading fed his endless curiosity about the peoples, cultures, religions and natural history of the world, and left its traces as commentaries in his voluminous journals. He processed everything he read, in the local laboratory of his Concord experience. Among his famous aphorisms is his advice to "live at home like a traveler." After John Brown's raid on Harpers Ferry, many prominent voices in the abolitionist movement distanced themselves from Brown, or damned him with faint praise. Thoreau was disgusted by this, and he composed a speech—A Plea for Captain John Brown—which was uncompromising in its defense of Brown and his actions. Thoreau's speech proved persuasive: first the abolitionist movement began to accept Brown as a martyr, and by the time of the American Civil War entire armies of the North were literally singing Brown's praises. As a contemporary biographer of John Brown put it: "If, as Alfred Kazin suggests, without John Brown there would have been no Civil War, we would add that without the Concord Transcendentalists, John Brown would have had little cultural impact." Death Thoreau contracted tuberculosis in 1835 and suffered from it sporadically afterwards. In 1859, following a late night excursion to count the rings of tree stumps during a rain storm, he became ill with bronchitis. His health declined over three years with brief periods of remission, until he eventually became bedridden. Recognizing the terminal nature of his disease, Thoreau spent his last years revising and editing his unpublished works, particularly The Maine Woods and Excursions, and petitioning publishers to print revised editions of A Week and Walden. He also wrote letters and journal entries until he became too weak to continue. His friends were alarmed at his diminished appearance and were fascinated by his tranquil acceptance of death. When his aunt Louisa asked him in his last weeks if he had made his peace with God, Thoreau responded: "I did not know we had ever quarreled." Aware he was dying, Thoreau's last words were "Now comes good sailing", followed by two lone words, "moose" and "Indian". He died on May 6, 1862 at age 44. Bronson Alcott planned the service and read selections from Thoreau's works, and Channing presented a hymn. Emerson wrote the eulogy spoken at his funeral. Originally buried in the Dunbar family plot, he and members of his immediate family were eventually moved to Sleepy Hollow Cemetery (N42° 27' 53.7" W71° 20' 33") in Concord, Massachusetts. Thoreau's friend Ellery Channing published his first biography, Thoreau the Poet-Naturalist, in 1873, and Channing and another friend Harrison Blake edited some poems, essays, and journal entries for posthumous publication in the 1890s. Thoreau's journals, which he often mined for his published works but which remained largely unpublished at his death, were first published in 1906 and helped to build his modern reputation. A new, expanded edition of the journals is underway, published by Princeton University Press. Today, Thoreau is regarded as one of the foremost American writers, both for the modern clarity of his prose style and the prescience of his views on nature and politics. His memory is honored by the international Thoreau Society. Personal Beliefs "Most of the luxuries and many of the so-called comforts of life are not only not indispensable, but positive hindrances to the elevation of mankind." — Thoreau Thoreau was an early advocate of recreational hiking and canoeing, of conserving natural resources on private land, and of preserving wilderness as public land. Thoreau was also one of the first American supporters of Darwin's theory of evolution. He was not a strict vegetarian, though he said he preferred that diet and advocated it as a means of self-improvement. He wrote in Walden: "The practical objection to animal food in my case was its uncleanness; and besides, when I had caught and cleaned and cooked and eaten my fish, they seemed not to have fed me essentially. It was insignificant and unnecessary, and cost more than it came to. A little bread or a few potatoes would have done as well, with less trouble and filth." Thoreau neither rejected civilization nor fully embraced wilderness. Instead he sought a middle ground, the pastoral realm that integrates both nature and culture. His philosophy required that he be a didactic arbitration between the wilderness he based so much on and the spreading mass of North American humanity. He decried the latter endlessly but felt the teachers need to be close to those who needed to hear what he wanted to tell them. He was in many ways a 'visible saint', a point of contact with the wilds, even if the land he lived on had been given to him by Emerson and was far from cut-off. The wildness he enjoyed was the nearby swamp or forest, and he preferred "partially cultivated country." His idea of being "far in the recesses of the wilderness" of Maine was to "travel the logger's path and the Indian trail," but he also hiked on pristine untouched land. In the essay "Henry David Thoreau, Philosopher" Roderick Nash writes: "Thoreau left Concord in 1846 for the first of three trips to northern Maine. His expectations were high because he hoped to find genuine, primeval America. But contact with real wilderness in Maine affected him far differently than had the idea of wilderness in Concord. Instead of coming out of the woods with a deepened appreciation of the wilds, Thoreau felt a greater respect for civilization and realized the necessity of balance." On alcohol, Thoreau wrote: "I would fain keep sober always... I believe that water is the only drink for a wise man; wine is not so noble a liquor... Of all ebriosity, who does not prefer to be intoxicated by the air he breathes?" Social and political influence "Thoreau's careful observations and devastating conclusions have rippled into time, becoming stronger as the weaknesses Thoreau noted have become more pronounced ... Events that seem to be completely unrelated to his stay at Walden Pond have been influenced by it, including the national park system, the British labor movement, the creation of India, the civil rights movement, the hippie revolution, the environmental movement, and the wilderness movement. Today, Thoreau's words are quoted with feeling by liberals, socialists, anarchists, libertarians, and conservatives alike." — Ken Kifer Thoreau's political writings had little impact during his lifetime, as "his contemporaries did not see him as a theorist or as a radical, viewing him instead as a naturalist. They either dismissed or ignored his political essays, including Civil Disobedience. The only two complete books (as opposed to essays) published in his lifetime, Walden and A Week on the Concord and Merrimack Rivers (1849), both dealt with nature, in which he loved to wander."Nevertheless, Thoreau's writings went on to influence many public figures. Political leaders and reformers like Mahatma Gandhi, President John F. Kennedy, civil rights activist Martin Luther King, Jr., Supreme Court Justice William O. Douglas, and Russian author Leo Tolstoy all spoke of being strongly affected by Thoreau's work, particularly Civil Disobedience, as did "right-wing theorist Frank Chodorov devoted an entire issue of his monthly, Analysis, to an appreciation of Thoreau."Thoreau also influenced many artists and authors including Edward Abbey, Willa Cather, Marcel Proust, William Butler Yeats, Sinclair Lewis, Ernest Hemingway, Upton Sinclair, E. B. White, Lewis Mumford, Frank Lloyd Wright, Alexander Posey and Gustav Stickley.Thoreau also influenced naturalists like John Burroughs, John Muir, E. O. Wilson, Edwin Way Teale, Joseph Wood Krutch, B. F. Skinner, David Brower and Loren Eiseley, whom Publishers Weekly called "the modern Thoreau." English writer Henry Stephens Salt wrote a biography of Thoreau in 1890, which popularized Thoreau's ideas in Britain: George Bernard Shaw, Edward Carpenter and Robert Blatchford were among those who became Thoreau enthusiasts as a result of Salt's advocacy. Mahatma Gandhi first read Walden in 1906 while working as a civil rights activist in Johannesburg, South Africa. He first read Civil Disobedience "while he sat in a South African prison for the crime of nonviolently protesting discrimination against the Indian population in the Transvaal. The essay galvanized Gandhi, who wrote and published a synopsis of Thoreau's argument, calling its 'incisive logic . . . unanswerable' and referring to Thoreau as 'one of the greatest and most moral men America has produced.'" He told American reporter Webb Miller, "[Thoreau's] ideas influenced me greatly. I adopted some of them and recommended the study of Thoreau to all of my friends who were helping me in the cause of Indian Independence. Why I actually took the name of my movement from Thoreau's essay 'On the Duty of Civil Disobedience,' written about 80 years ago." Martin Luther King, Jr. noted in his autobiography that his first encounter with the idea of non-violent resistance was reading "On Civil Disobedience" in 1944 while attending Morehouse College. He wrote in his autobiography that it was Here, in this courageous New Englander's refusal to pay his taxes and his choice of jail rather than support a war that would spread slavery's territory into Mexico, I made my first contact with the theory of nonviolent resistance. Fascinated by the idea of refusing to cooperate with an evil system, I was so deeply moved that I reread the work several times. I became convinced that noncooperation with evil is as much a moral obligation as is cooperation with good. No other person has been more eloquent and passionate in getting this idea across than Henry David Thoreau. As a result of his writings and personal witness, we are the heirs of a legacy of creative protest. The teachings of Thoreau came alive in our civil rights movement; indeed, they are more alive than ever before. Whether expressed in a sit-in at lunch counters, a freedom ride into Mississippi, a peaceful protest in Albany, Georgia, a bus boycott in Montgomery, Alabama, these are outgrowths of Thoreau's insistence that evil must be resisted and that no moral man can patiently adjust to injustice. American psychologist B. F. Skinner wrote that he carried a copy of Thoreau's Walden with him in his youth. and, in 1945, wrote Walden Two, a fictional utopia about 1,000 members of a community living together inspired by the life of Thoreau. Thoreau and his fellow Transcendentalists from Concord were a major inspiration of the composer Charles Ives. The 4th movement of the Concord Sonata for piano (with a part for flute, Thoreau's instrument) is a character picture and he also set Thoreau's words. Anarchism Thoreau's ideas have impacted and resonated with various strains in the anarchist movement, with Emma Goldman referring to him as "the greatest American anarchist." Green anarchism and Anarcho-primitivism in particular have both derived inspiration and ecological points-of-view from the writings of Thoreau. John Zerzan included Thoreau's text "Excursions" (1863) in his edited compilation of works in the anarcho-primitivist tradition titled Against civilization: Readings and reflections. Additionally, Murray Rothbard, the founder of anarcho-capitalism, has opined that Thoreau was one of the "great intellectual heroes" of his movement. Thoreau was also an important influence on late 19th century anarchist naturism. While globally, Thoreau's concepts also held importance within individualist anarchist circles in Spain, France, and Portugal. Contemporary Critics Although his writings would later receive widespread acclaim, Thoreau's ideas were not universally applauded by some of his contemporaries in literary circles. Scottish author Robert Louis Stevenson judged Thoreau's endorsement of living alone and apart from modern society in natural simplicity to be a mark of "unmanly" effeminacy and "womanish solitude", while deeming him a self-indulgent "skulker." Nathaniel Hawthorne was also critical of Thoreau, writing that he "repudiated all regular modes of getting a living, and seems inclined to lead a sort of Indian life among civilized men." In a similar vein, poet John Greenleaf Whittier detested what he deemed to be the "wicked" and "heathenish" message of Walden, decreeing that Thoreau wanted man to "lower himself to the level of a woodchuck and walk on four legs." In response to such criticisms, English novelist George Eliot, writing for the Westminster Review, characterized such critics as uninspired and narrow-minded: People—very wise in their own eyes—who would have every man's life ordered according to a particular pattern, and who are intolerant of every existence the utility of which is not palpable to them, may pooh-pooh Mr. Thoreau and this episode in his history, as unpractical and dreamy.)
I think awhile of Love, and while I think,
Love is to me a world,
Sole meat and sweetest drink,
And close connecting link
Tween heaven and earth.
I only know it is, not how or why,
My greatest happiness;
However hard I try,
Not if I were to die,
Can I explain.
I fain would ask my friend how it can be,
But when the time arrives,
Then Love is more lovely
Than anything to me,
And so I'm dumb.
For if the truth were known, Love cannot speak,
But only thinks and does;
Though surely out 'twill leak
Without the help of Greek,
Or any tongue.
A man may love the truth and practise it,
Beauty he may admire,
And goodness not omit,
As much as may befit
But only when these three together meet,
As they always incline,
And make one soul the seat,
And favorite retreat,
When under kindred shape, like loves and hates
And a kindred nature,
Proclaim us to be mates,
Exposed to equal fates
And each may other help, and service do,
Drawing Love's bands more tight,
Service he ne'er shall rue
While one and one make two,
And two are one;
In such case only doth man fully prove
Fully as man can do,
What power there is in Love
His inmost soul to move
Two sturdy oaks I mean, which side by side,
Withstand the winter's storm,
And spite of wind and tide,
Grow up the meadow's pride,
For both are strong
Above they barely touch, but undermined
Down to their deepest source,
Admiring you shall find
Their roots are intertwined
The press is, almost without exception, corrupt.
We have heard much about the poetry of mathematics, but very little of it has yet been sung. The ancients had a juster notion of their poetic value than we.
Steady labor with the hands, which engrosses the attention also, is unquestionably the best method of removing palaver and sentimentality out of one's style, both of speaking and writing.
Far travel, very far travel, or travail, comes near to the worth of staying at home.
To affect the quality of the day, that is the highest of arts. Every man is tasked to make his life, even in its details, worthy of the contemplation of his most elevated and critical hour.
Friends and contemporaries should supply only the name and date, and leave it to posterity to write the epitaph.
At the same time that we are earnest to explore and learn all things, we require that all things be mysterious and unexplorable, that land and sea be infinitely wild, unsurveyed and unfathomed by us because unfathomable.
As for the graces of expression, a great thought is never found in a mean dress; but ... the nine Muses and the three Graces will have conspired to clothe it in fit phrase. Its education has always been liberal, and its implied wit can endow a college.
While making this portage I saw many splendid specimens of the great purple fringed orchis, three feet high. It is remarkable that such delicate flowers should here adorn these wilderness paths.
I do not suppose that I have attained to obscurity, but I should be proud if no more fatal fault were found with my pages ... than was found with the Walden ice.
One revelation has been made to the Indian, another to the white man.
The poet will write for his peers alone. He will remember only that he saw truth and beauty from his position, and expect the time when a vision as broad shall overlook the same field as freely.
If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away.
The divinity in man is the true vestal fire of the temple which is never permitted to go out, but burns as steadily and with as pure a flame on the obscure provincial altar as in Numa's temple at Rome.
What is called resignation is confirmed desperation.
To some extent, and at rare intervals, even I am a yogi.
At most, it tolerates one annual loon.
Say to the farmer: There is your crop; here is mine. Mine is a sugar to sweeten sugar with. If you will listen to me, I will sweeten your whole load,—your whole life.
We cannot see anything until we are possessed with the idea of it, take it into our heads,—and then we can hardly see anything else.
I have not the most definite designs on the future.
Each humblest plant, or weed, as we call it, stands there to express some thought or mood of ours; and yet how long it stands in vain!... Beauty and true wealth are always thus cheap and despised.
Our truest life is when we are in dreams awake.
The dinner even is only the parable of a dinner, commonly.
The murmurs of many a famous river on the other side of the globe reach even to us here, as to more distant dwellers on its banks; many a poet's stream, floating the helms and shields of heroes on its bosom.
The fact that Romans once inhabited her reflects no little dignity on Nature herself; that from some particular hill the Roman once looked out on the sea.
Poetry is the mysticism of mankind.
He who eats the fruit should at least plant the seed; ay, if possible, a better seed than that whose fruit he has enjoyed.
My actual life is a fact, in view of which I have no occasion to congratulate myself; but for my faith and aspiration I have respect. It is from these that I speak.
Sincerity is a great but rare virtue, and we pardon to it much complaining, and the betrayal of many weaknesses.
His genius can cover all the land with gorgeous palaces, but the reader does not abide in them, but pitches his tent rather in the desert and on the mountain-peak.
There should always be some flowering and maturing of the fruits of nature in the cooking process.
If Columbus was the first to discover the islands, Americus Vespucius and Cabot, and the Puritans, and we their descendants, have discovered only the shores of America.
Almost any noble verse may be read, either as his elegy or eulogy, or be made the text of an oration on him.
For if we take the ages into our account, may there not be a civilization going on among brutes as well as men?
An unclean person is universally a slothful one.
A man may travel fast enough and earn his living on the road.
We loiter in winter while it is already spring.
The impression made on a wise man is that of universal innocence. Poison is not poisonous after all, nor are any wounds fatal. Compassion is a very untenable ground. It must be expeditious. Its pleadings will not bear to be stereotyped.
It is not worth the while to let our imperfections disturb us always. The conscience really does not, and ought not to monopolize the whole of our lives, any more than the heart or the head. It is as liable to disease as any other part.
We shall be reduced to gnaw the very crust of the earth for nutriment.
The poet is a man who lives at last by watching his moods. An old poet comes at last to watch his moods as narrowly as a cat does a mouse.
It was not the hero I admired, but the reflection from his epaulet or helmet. It is nothing (for us) permanently inherent in another, but his attitude or relation to what we prize, that we admire.
Turn the old; return to them.
Gardening is civil and social, but it wants the vigor and freedom of the forest and the outlaw.
The Indians of this neighborhood are about as familiar with the moose as we are with the ox, having associated with them for so many generations.
These beginnings of commerce on a lake in the wilderness are very interesting,—these larger white birds that come to keep company with the gulls.
Nowadays almost all man's improvements, so called, as the building of houses and the cutting down of the forest and of all large trees, simply deform the landscape, and make it more and more tame and cheap.
It makes no odds where a man goes or stays, if he is only about his business.
As for the inlet or outlet of Walden, I have not yet discovered any but rain and snow and evaporation, though perhaps, with a thermometer and a line, such places may be found.
Books can only reveal us to ourselves, and as often as they do us this service we lay them aside.