Early this morning, as we were rolling up our buffaloes and loading our boat amid the dew, while our embers were still smoking, the masons who worked at the locks, and whom we had seen crossing the river in their boat the evening before while we were examining the rock, came upon us as they were going to their work, and we found that we had pitched our tent directly in the path to their boat. This was the only time that we were observed on our camping-ground. Thus, far from the beaten highways and the dust and din of travel, we beheld the country privately, yet freely, and at our leisure. Other roads do some violence to Nature, and bring the traveller to stare at her, but the river steals into the scenery it traverses without intrusion, silently creating and adorning it, and is as free to come and go as the zephyr.

As we shoved away from this rocky coast before sunrise, the smaller bittern, the genius of the shore, was moping along its edge, or stood probing the mud for its food, with ever an eye on us, though so demurely at work, or else he ran along over the wet stones like a wrecker in his storm-coat, looking out for wrecks of snails and cockles. Now away he goes, with a limping flight, uncertain where he will alight, until a rod of clear sand amid the alders invites his feet; and now our steady approach compels him to seek a new retreat. It is a bird of the oldest Thalesian school, and no doubt believes in the priority of water to the other elements; the relic of a twilight antediluvian age which yet inhabits these bright American rivers with us Yankees. There is something venerable in this melancholy and contemplative race of birds, which may have trodden the earth while it was yet in a slimy and imperfect state. Perchance their tracks too are still visible on the stones. It still lingers into our glaring summers, bravely supporting its fate without sympathy from man, as if it looked forward to some second advent of which he has no assurance. One wonders if, by its patient study by rocks and sandy capes, it has wrested the whole of her secret from Nature yet. What a rich experience it must have gained, standing on one leg and looking out from its dull eye so long on sunshine and rain, moon and stars! What could it tell of stagnant pools and reeds and dank night-fogs! It would be worth the while to look closely into the eye which has been open and seeing at such hours, and in such solitudes, its dull, yellowish, greenish eye. Methinks my own soul must be a bright invisible green. I have seen these birds stand by the half-dozen together in the shallower water along the shore, with their bills thrust into the mud at the bottom, probing for food, the whole head being concealed, while the neck and body formed an arch above the water.

Cohass Brook, the outlet of Massabesic Pond⁠—which last is five or six miles distant and contains fifteen hundred acres, being the largest body of fresh water in Rockingham County⁠—comes in near here from the east. Rowing between Manchester and Bedford, we passed at an early hour a ferry and some falls, called Goff’s Falls, the Indian Cohasset, where there is a small village and a handsome green islet in the middle of the stream. From Bedford and Merrimack have been boated the bricks of which Lowell is made. About twenty years before, as they told us, one Moore of Bedford, having clay on his farm, contracted to furnish eight millions of bricks to the founders of that city within two years. He fulfilled his contract in one year, and since then bricks have been the principal export from these towns. The farmers found thus a market for their wood, and when they had brought a load to the kilns, they could cart a load of bricks to the shore, and so make a profitable day’s work of it. Thus all parties were benefited. It was worth the while to see the place where Lowell was “dug out.” So likewise Manchester is being built of bricks made still higher up the river at Hooksett.

There might be seen here on the bank of the Merrimack, near Goff’s Falls, in what is now the town of Bedford, famous “for hops and for its fine domestic manufactures,” some graves of the aborigines. The land still bears this scar here, and time is slowly crumbling the bones of a race. Yet without fail, every spring, since they first fished and hunted here, the brown thrasher has heralded the morning from a birch or alder spray, and the undying race of reedbirds still rustles through the withering grass. But these bones rustle not. These mouldering elements are slowly preparing for another metamorphosis, to serve new masters, and what was the Indian’s will erelong be the white man’s sinew.

We learned that Bedford was not so famous for hops as formerly, since the price is fluctuating, and poles are now scarce. Yet if the traveller goes back a few miles from the river, the hop-kilns will still excite his curiosity.

There were few incidents in our voyage this forenoon, though the river was now more rocky and the falls more frequent than before. It was a pleasant change, after rowing incessantly for many hours, to lock ourselves through in some retired place⁠—for commonly there was no lock-man at hand⁠—one sitting in the boat, while the other, sometimes with no little labor and heave-yo-ing, opened and shut the gates, waiting patiently to see the locks fill. We did not once use the wheels which we had provided. Taking advantage of the eddy, we were sometimes floated up to the locks almost in the face of the falls; and, by the same cause, any floating timber was carried round in a circle and repeatedly drawn into the rapids before it finally went down the stream. These old gray structures, with their quiet arms stretched over the river in the sun, appeared like natural objects in the scenery, and the kingfisher and sandpiper alighted on them as readily as on stakes or rocks.

We rowed leisurely up the stream for several hours, until the sun had got high in the sky, our thoughts monotonously beating time to our oars. For outward variety there was only the river and the receding shores, a vista continually opening behind and closing before us, as we sat with our backs upstream; and, for inward, such thoughts as the muses grudgingly lent us. We were always passing some low, inviting shore, or some overhanging bank, on which, however, we never landed.

Such near aspects had we
Of our life’s scenery.

It might be seen by what tenure men held the earth. The smallest stream is mediterranean sea, a smaller ocean creek within the land, where men may steer by their farm-bounds and cottage-lights. For my own part, but for the geographers, I should hardly have known how large a portion of our globe is water, my life has chiefly passed within so deep a cove. Yet I have sometimes ventured as far as to the mouth of my Snug Harbor. From an old ruined fort on Staten Island, I have loved to watch all day some vessel whose name I had read in the morning through the telegraph-glass, when she first came upon the coast, and her hull heaved up and glistened in the sun, from the moment when the pilot and most adventurous news-boats met her, past the Hook, and up the narrow channel of the wide outer bay, till she was boarded by the health-officer, and took her station at Quarantine, or held on her unquestioned course to the wharves of New York. It was interesting, too, to watch the less adventurous newsman, who made his assault as the vessel swept through the Narrows, defying plague and quarantine law, and, fastening his little cockboat to her huge side, clambered up and disappeared in the cabin. And then I could imagine what momentous news was being imparted by the captain, which no American ear had ever heard, that Asia, Africa, Europe⁠—were all sunk; for which at length he pays the price, and is seen descending the ship’s side with his bundle of newspapers, but not where he first got up, for these arrivers do not stand still to gossip; and he hastes away with steady sweeps to dispose of his wares to the highest bidder, and we shall erelong read something startling⁠—“By the latest arrival,”⁠—“by the good ship ⸻.” On Sunday I beheld, from some interior hill, the long procession of vessels getting to sea, reaching from the city wharves through the Narrows, and past the Hook, quite to the ocean stream, far as the eye could reach, with stately march and silken sails, all counting on lucky voyages, but each time some of the number no doubt destined to go to Davy’s locker, and never come on this coast again. And again, in the evening of a pleasant day, it was my amusement to count the sails in sight. But as the setting sun continually brought more and more to light, still farther in the horizon, the last count always had the advantage, till, by the time the last rays streamed over the sea, I had doubled and trebled my first number; though I could no longer class them all under the several heads of ships, barks, brigs, schooners, and sloops, but most were faint generic vessels only. And then the temperate twilight light, perchance, revealed the floating home of some sailor whose thoughts were already alienated from this American coast, and directed towards the Europe of our dreams. I have stood upon the same hilltop when a thundershower, rolling down from the Catskills and Highlands, passed over the island, deluging the land; and, when it had suddenly left us in sunshine, have seen it overtake successively, with its huge shadow and dark, descending wall of rain, the vessels in the bay. Their bright sails were suddenly drooping and dark, like the sides of barns, and they seemed to shrink before the storm; while still far beyond them on the sea, through this dark veil, gleamed the sunny sails of those vessels which the storm had not yet reached. And at midnight, when all around and overhead was darkness, I have seen a field of trembling, silvery light far out on the sea, the reflection of the moonlight from the ocean, as if beyond the precincts of our night, where the moon traversed a cloudless heaven⁠—and sometimes a dark speck in its midst, where some fortunate vessel was pursuing its happy voyage by night.

But to us river sailors the sun never rose out of ocean waves, but from some green coppice, and went down behind some dark mountain line. We, too, were but dwellers on the shore, like the bittern of the morning; and our pursuit, the wrecks of snails and cockles. Nevertheless, we were contented to know the better one fair particular shore.

My life is like a stroll upon the beach,
As near the ocean’s edge as I can go,
My tardy steps its waves sometimes o’erreach,
Sometimes I stay to let them overflow.

My sole employment ’tis, and scrupulous care,
To place my gains beyond the reach of tides,
Each smoother pebble, and each shell more rare,
Which ocean kindly to my hand confides.

I have but few companions on the shore,
They scorn the strand who sail upon the sea,
Yet oft I think the ocean they’ve sailed o’er
Is deeper known upon the strand to me.

The middle sea contains no crimson dulse,
Its deeper waves cast up no pearls to view,
Along the shore my hand is on its pulse,
And I converse with many a shipwrecked crew.

The small houses which were scattered along the river at intervals of a mile or more were commonly out of sight to us, but sometimes, when we rowed near the shore, we heard the peevish note of a hen, or some slight domestic sound, which betrayed them. The lock-men’s houses were particularly well placed, retired, and high, always at falls or rapids, and commanding the pleasantest reaches of the river⁠—for it is generally wider and more lake-like just above a fall⁠—and there they wait for boats. These humble dwellings, homely and sincere, in which a hearth was still the essential part, were more pleasing to our eyes than palaces or castles would have been. In the noon of these days, as we have said, we occasionally climbed the banks and approached these houses, to get a glass of water and make acquaintance with their inhabitants. High in the leafy bank, surrounded commonly by a small patch of corn and beans, squashes and melons, with sometimes a graceful hop-yard on one side, and some running vine over the windows, they appeared like beehives set to gather honey for a summer. I have not read of any Arcadian life which surpasses the actual luxury and serenity of these New England dwellings. For the outward gilding, at least, the age is golden enough. As you approach the sunny doorway, awakening the echoes by your steps, still no sound from these barracks of repose, and you fear that the gentlest knock may seem rude to the Oriental dreamers. The door is opened, perchance, by some Yankee-Hindu woman, whose small-voiced but sincere hospitality, out of the bottomless depths of a quiet nature, has travelled quite round to the opposite side, and fears only to obtrude its kindness. You step over the white-scoured floor to the bright “dresser” lightly, as if afraid to disturb the devotions of the household⁠—for Oriental dynasties appear to have passed away since the dinner-table was last spread here⁠—and thence to the frequented curb, where you see your long-forgotten, unshaven face at the bottom, in juxtaposition with new-made butter and the trout in the well. “Perhaps you would like some molasses and ginger,” suggests the faint noon voice. Sometimes there sits the brother who follows the sea, their representative man; who knows only how far it is to the nearest port, no more distances, all the rest is sea and distant capes⁠—patting the dog, or dandling the kitten in arms that were stretched by the cable and the oar, pulling against Boreas or the trade-winds. He looks up at the stranger, half pleased, half astonished, with a mariner’s eye, as if he were a dolphin within cast. If men will believe it, sua si bona nôrint, there are no more quiet Tempes, nor more poetic and Arcadian lives, than may be lived in these New England dwellings. We thought that the employment of their inhabitants by day would be to tend the flowers and herds, and at night, like the shepherds of old, to cluster and give names to the stars from the river banks.

We passed a large and densely wooded island this forenoon, between Short’s and Griffith’s Falls, the fairest which we had met with, with a handsome grove of elms at its head. If it had been evening we should have been glad to camp there. Not long after, one or two more were passed. The boatmen told us that the current had recently made important changes here. An island always pleases my imagination, even the smallest, as a small continent and integral portion of the globe. I have a fancy for building my hut on one. Even a bare, grassy isle, which I can see entirely over at a glance, has some undefined and mysterious charm for me. There is commonly such a one at the junction of two rivers, whose currents bring down and deposit their respective sands in the eddy at their confluence, as it were the womb of a continent. By what a delicate and far-stretched contribution every island is made! What an enterprise of Nature thus to lay the foundations of and to build up the future continent, of golden and silver sands and the ruins of forests, with ant-like industry! Pindar gives the following account of the origin of Thera, whence, in after times, Libyan Cyrene was settled by Battus. Triton, in the form of Eurypylus, presents a clod to Euphemus, one of the Argonauts, as they are about to return home.

He knew of our haste,
And immediately seizing a clod
With his right hand, strove to give it
As a chance stranger’s gift.
Nor did the hero disregard him, but leaping on the shore,
Stretching hand to hand,
Received the mystic clod.
But I hear it sinking from the deck,
Go with the sea brine
At evening, accompanying the watery sea.
Often indeed I urged the careless
Menials to guard it, but their minds forgot.
And now in this island the imperishable seed of spacious Libya
Is spilled before its hour.

It is a beautiful fable, also related by Pindar, how Helius, or the Sun, looked down into the sea one day⁠—when perchance his rays were first reflected from some increasing glittering sandbar⁠—and saw the fair and fruitful island of Rhodes

springing up from the bottom,
Capable of feeding many men, and suitable for flocks;

and at the nod of Zeus,

The island sprang from the watery
Sea; and the genial Father of penetrating beams,
Ruler of fire-breathing horses, has it.

The shifting islands! who would not be willing that his house should be undermined by such a foe! The inhabitant of an island can tell what currents formed the land which he cultivates; and his earth is still being created or destroyed. There before his door, perchance, still empties the stream which brought down the material of his farm ages before, and is still bringing it down or washing it away⁠—the graceful, gentle robber!

Not long after this we saw the Piscataquoag, or Sparkling Water, emptying in on our left, and heard the Falls of Amoskeag above. Large quantities of lumber, as we read in the Gazetteer, were still annually floated down the Piscataquoag to the Merrimack, and there are many fine mill privileges on it. Just above the mouth of this river we passed the artificial falls where the canals of the Manchester Manufacturing Company discharge themselves into the Merrimack. They are striking enough to have a name, and, with the scenery of a Bashpish, would be visited from far and near. The water falls thirty or forty feet over seven or eight steep and narrow terraces of stone, probably to break its force, and is converted into one mass of foam. This canal-water did not seem to be the worse for the wear, but foamed and fumed as purely, and boomed as savagely and impressively, as a mountain torrent, and, though it came from under a factory, we saw a rainbow here. These are now the Amoskeag Falls, removed a mile downstream. But we did not tarry to examine them minutely, making haste to get past the village here collected, and out of hearing of the hammer which was laying the foundation of another Lowell on the banks. At the time of our voyage Manchester was a village of about two thousand inhabitants, where we landed for a moment to get some cool water, and where an inhabitant told us that he was accustomed to go across the river into Goffstown for his water. But now, as I have been told, and indeed have witnessed, it contains fourteen thousand inhabitants. From a hill on the road between Goffstown and Hooksett, four miles distant, I have seen a thundershower pass over, and the sun break out and shine on a city there, where I had landed nine years before in the fields; and there was waving the flag of its Museum, where “the only perfect skeleton of a Greenland or river whale in the United States” was to be seen, and I also read in its directory of a “Manchester Athenaeum and Gallery of the Fine Arts.”

According to the Gazetteer, the descent of Amoskeag Falls, which are the most considerable in the Merrimack, is fifty-four feet in half a mile. We locked ourselves through here with much ado, surmounting the successive watery steps of this river’s staircase in the midst of a crowd of villagers, jumping into the canal to their amusement, to save our boat from upsetting, and consuming much river-water in our service. Amoskeag, or Namaskeak, is said to mean “great fishing-place.” It was hereabouts that the Sachem Wannalancet resided. Tradition says that his tribe, when at war with the Mohawks, concealed their provisions in the cavities of the rocks in the upper part of these falls. The Indians, who hid their provisions in these holes, and affirmed “that God had cut them out for that purpose,” understood their origin and use better than the Royal Society, who in their Transactions, in the last century, speaking of these very holes, declare that “they seem plainly to be artificial.” Similar “potholes” may be seen at the Stone Flume on this river, on the Ottaway, at Bellows’ Falls on the Connecticut, and in the limestone rock at Shelburne Falls on Deerfield River in Massachusetts, and more or less generally about all falls. Perhaps the most remarkable curiosity of this kind in New England is the well-known Basin on the Pemigewasset, one of the headwaters of this river, twenty by thirty feet in extent and proportionably deep, with a smooth and rounded brim, and filled with a cold, pellucid, and greenish water. At Amoskeag the river is divided into many separate torrents and trickling rills by the rocks, and its volume is so much reduced by the drain of the canals that it does not fill its bed. There are many potholes here on a rocky island which the river washes over in high freshets. As at Shelburne Falls, where I first observed them, they are from one foot to four or five in diameter, and as many in depth, perfectly round and regular, with smooth and gracefully curved brims, like goblets. Their origin is apparent to the most careless observer. A stone which the current has washed down, meeting with obstacles, revolves as on a pivot where it lies, gradually sinking in the course of centuries deeper and deeper into the rock, and in new freshets receiving the aid of fresh stones, which are drawn into this trap and doomed to revolve there for an indefinite period, doing Sisyphus-like penance for stony sins, until they either wear out, or wear through the bottom of their prison, or else are released by some revolution of nature. There lie the stones of various sizes, from a pebble to a foot or two in diameter, some of which have rested from their labor only since the spring, and some higher up which have lain still and dry for ages⁠—we noticed some here at least sixteen feet above the present level of the water⁠—while others are still revolving, and enjoy no respite at any season. In one instance, at Shelburne Falls, they have worn quite through the rock, so that a portion of the river leaks through in anticipation of the fall. Some of these potholes at Amoskeag, in a very hard brownstone, had an oblong, cylindrical stone of the same material loosely fitting them. One, as much as fifteen feet deep and seven or eight in diameter, which was worn quite through to the water, had a huge rock of the same material, smooth but of irregular form, lodged in it. Everywhere there were the rudiments or the wrecks of a dimple in the rock; the rocky shells of whirlpools. As if by force of example and sympathy after so many lessons, the rocks, the hardest material, had been endeavoring to whirl or flow into the forms of the most fluid. The finest workers in stone are not copper or steel tools, but the gentle touches of air and water working at their leisure with a liberal allowance of time.

Not only have some of these basins been forming for countless ages, but others exist which must have been completed in a former geological period. In deepening the Pawtucket Canal, in 1822, the workmen came to ledges with potholes in them, where probably was once the bed of the river, and there are some, we are told, in the town of Canaan in this State, with the stones still in them, on the height of land between the Merrimack and Connecticut, and nearly a thousand feet above these rivers, proving that the mountains and the rivers have changed places. There lie the stones which completed their revolutions perhaps before thoughts began to revolve in the brain of man. The periods of Hindu and Chinese history, though they reach back to the time when the race of mortals is confounded with the race of gods, are as nothing compared with the periods which these stones have inscribed. That which commenced a rock when time was young, shall conclude a pebble in the unequal contest. With such expense of time and natural forces are our very paving-stones produced. They teach us lessons, these dumb workers; verily there are “sermons in stones, and books in the running streams.” In these very holes the Indians hid their provisions; but now there is no bread, but only its old neighbor stones at the bottom. Who knows how many races they have served thus? By as simple a law, some accidental bylaw, perchance, our system itself was made ready for its inhabitants.

These, and such as these, must be our antiquities, for lack of human vestiges. The monuments of heroes and the temples of the gods which may once have stood on the banks of this river are now, at any rate, returned to dust and primitive soil. The murmur of unchronicled nations has died away along these shores, and once more Lowell and Manchester are on the trail of the Indian.

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. She need not be ashamed of the vestiges of her children. How gladly the antiquary informs us that their vessels penetrated into this frith, or up that river of some remote isle! Their military monuments still remain on the hills and under the sod of the valleys. The oft-repeated Roman story is written in still legible characters in every quarter of the Old World, and but today, perchance, a new coin is dug up whose inscription repeats and confirms their fame. Some “Judæa Capta” with a woman mourning under a palm-tree, with silent argument and demonstration confirms the pages of history.

Rome living was the world’s sole ornament;
And dead is now the world’s sole monument.
⋮
With her own weight down pressed now she lies,
And by her heaps her hugeness testifies.

If one doubts whether Grecian valor and patriotism are not a fiction of the poets, he may go to Athens and see still upon the walls of the temple of Minerva the circular marks made by the shields taken from the enemy in the Persian war, which were suspended there. We have not far to seek for living and unquestionable evidence. The very dust takes shape and confirms some story which we had read. As Fuller said, commenting on the zeal of Camden, “A broken urn is a whole evidence; or an old gate still surviving out of which the city is run out.” When Solon endeavored to prove that Salamis had formerly belonged to the Athenians, and not to the Megareans, he caused the tombs to be opened, and showed that the inhabitants of Salamis turned the faces of their dead to the same side with the Athenians, but the Megareans to the opposite side. There they were to be interrogated.

Some minds are as little logical or argumentative as nature; they can offer no reason or “guess,” but they exhibit the solemn and incontrovertible fact. If a historical question arises, they cause the tombs to be opened. Their silent and practical logic convinces the reason and the understanding at the same time. Of such sort is always the only pertinent question and the only satisfactory reply.

Our own country furnishes antiquities as ancient and durable, and as useful, as any; rocks at least as well covered with lichens, and a soil which, if it is virgin, is but virgin mould, the very dust of nature. What if we cannot read Rome, or Greece, Etruria, or Carthage, or Egypt, or Babylon, on these; are our cliffs bare? The lichen on the rocks is a rude and simple shield which beginning and imperfect Nature suspended there. Still hangs her wrinkled trophy. And here too the poet’s eye may still detect the brazen nails which fastened Time’s inscriptions, and if he has the gift, decipher them by this clue. The walls that fence our fields, as well as modern Rome, and not less the Parthenon itself, are all built of ruins. Here may be heard the din of rivers, and ancient winds which have long since lost their names sough through our woods;⁠—the first faint sounds of spring, older than the summer of Athenian glory, the titmouse lisping in the wood, the jay’s scream, and bluebird’s warble, and the hum of

bees that fly
About the laughing blossoms of sallowy.

Here is the gray dawn for antiquity, and our tomorrow’s future should be at least paulopost to theirs which we have put behind us. There are the red-maple and birchen leaves, old runes which are not yet deciphered; catkins, pine-cones, vines, oak-leaves, and acorns; the very things themselves, and not their forms in stone⁠—so much the more ancient and venerable. And even to the current summer there has come down tradition of a hoary-headed master of all art, who once filled every field and grove with statues and godlike architecture, of every design which Greece has lately copied; whose ruins are now mingled with the dust, and not one block remains upon another. The century sun and unwearied rain have wasted them, till not one fragment from that quarry now exists; and poets perchance will feign that gods sent down the material from heaven.

What though the traveller tell us of the ruins of Egypt, are we so sick or idle that we must sacrifice our America and today to some man’s ill-remembered and indolent story? Carnac and Luxor are but names, or if their skeletons remain, still more desert sand, and at length a wave of the Mediterranean Sea are needed to wash away the filth that attaches to their grandeur. Carnac! Carnac! here is Carnac for me. I behold the columns of a larger and purer temple.

This is my Carnac, whose unmeasured dome
Shelters the measuring art and measurer’s home.
Behold these flowers, let us be up with time,
Not dreaming of three thousand years ago,
Erect ourselves and let those columns lie,
Not stoop to raise a foil against the sky.
Where is the spirit of that time but in
This present day, perchance the present line?
Three thousand years ago are not agone,
They are still lingering in this summer morn,
And Memnon’s Mother sprightly greets us now,
Wearing her youthful radiance on her brow.
If Carnac’s columns still stand on the plain,
To enjoy our opportunities they remain.

In these parts dwelt the famous Sachem Pasaconaway, who was seen by Gookin “at Pawtucket, when he was about one hundred and twenty years old.” He was reputed a wise man and a powwow, and restrained his people from going to war with the English. They believed “that he could make water burn, rocks move, and trees dance, and metamorphose himself into a flaming man; that in winter he could raise a green leaf out of the ashes of a dry one, and produce a living snake from the skin of a dead one, and many similar miracles.” In 1660, according to Gookin, at a great feast and dance, he made his farewell speech to his people, in which he said, that as he was not likely to see them met together again, he would leave them this word of advice, to take heed how they quarrelled with their English neighbors, for though they might do them much mischief at first, it would prove the means of their own destruction. He himself, he said, had been as much an enemy to the English at their first coming as any, and had used all his arts to destroy them, or at least to prevent their settlement, but could by no means effect it. Gookin thought that he “possibly might have such a kind of spirit upon him as was upon Balaam, who in Numbers 23:23, said ‘Surely, there is no enchantment against Jacob, neither is there any divination against Israel.’ ” His son Wannalancet carefully followed his advice, and when Philip’s War broke out, he withdrew his followers to Penacook, now Concord in New Hampshire, from the scene of the war. On his return afterwards, he visited the minister of Chelmsford, and, as is stated in the history of that town, “wished to know whether Chelmsford had suffered much during the war; and being informed that it had not, and that God should be thanked for it, Wannalancet replied, ‘Me next.’ ”

Manchester was the residence of John Stark, a hero of two wars, and survivor of a third, and at his death the last but one of the American generals of the Revolution. He was born in the adjoining town of Londonderry, then Nutfield, in 1728. As early as 1752, he was taken prisoner by the Indians while hunting in the wilderness near Baker’s River; he performed notable service as a captain of rangers in the French war; commanded a regiment of the New Hampshire militia at the battle of Bunker Hill; and fought and won the battle of Bennington in 1777. He was past service in the last war, and died here in 1822, at the age of 94. His monument stands upon the second bank of the river, about a mile and a half above the falls, and commands a prospect several miles up and down the Merrimack. It suggested how much more impressive in the landscape is the tomb of a hero than the dwellings of the inglorious living. Who is most dead⁠—a hero by whose monument you stand, or his descendants of whom you have never heard?

The graves of Pasaconaway and Wannalancet are marked by no monument on the bank of their native river.

Every town which we passed, if we may believe the Gazetteer, had been the residence of some great man. But though we knocked at many doors, and even made particular inquiries, we could not find that there were any now living. Under the head of Litchfield we read:

“The Hon. Wyseman Clagett closed his life in this town.” According to another, “He was a classical scholar, a good lawyer, a wit, and a poet.” We saw his old gray house just below Great Nesenkeag Brook.⁠—Under the head of Merrimack: “Hon. Mathew Thornton, one of the signers of the Declaration of American Independence, resided many years in this town.” His house too we saw from the river.⁠—“Dr. Jonathan Gove, a man distinguished for his urbanity, his talents and professional skill, resided in this town [Goffstown]. He was one of the oldest practitioners of medicine in the county. He was many years an active member of the legislature.”⁠—“Hon. Robert Means, who died Jan. 24, 1823, at the age of 80, was for a long period a resident in Amherst. He was a native of Ireland. In 1764 he came to this country, where, by his industry and application to business, he acquired a large property, and great respect.”⁠—“William Stinson [one of the first settlers of Dunbarton], born in Ireland, came to Londonderry with his father. He was much respected and was a useful man. James Rogers was from Ireland, and father to Major Robert Rogers. He was shot in the woods, being mistaken for a bear.”⁠—“Rev. Matthew Clark, second minister of Londonderry, was a native of Ireland, who had in early life been an officer in the army, and distinguished himself in the defence of the city of Londonderry, when besieged by the army of King James II AD 1688⁠–⁠89. He afterwards relinquished a military life for the clerical profession. He possessed a strong mind, marked by a considerable degree of eccentricity. He died Jan. 25, 1735, and was borne to the grave, at his particular request, by his former companions in arms, of whom there were a considerable number among the early settlers of this town; several of them had been made free from taxes throughout the British dominions by King William, for their bravery in that memorable siege.”⁠—Col. George Reid and Capt. David M’Clary, also citizens of Londonderry, were “distinguished and brave” officers.⁠—“Major Andrew M’Clary, a native of this town [Epsom], fell at the battle of Breed’s Hill.”⁠—Many of these heroes, like the illustrious Roman, were ploughing when the news of the massacre at Lexington arrived, and straightway left their ploughs in the furrow, and repaired to the scene of action. Some miles from where we now were, there once stood a guidepost on which were the words, “3 miles to Squire MacGaw’s.”

But generally speaking, the land is now, at any rate, very barren of men, and we doubt if there are as many hundreds as we read of. It may be that we stood too near.

Uncannunuc Mountain in Goffstown was visible from Amoskeag, five or six miles westward. It is the north-easternmost in the horizon, which we see from our native town, but seen from there is too ethereally blue to be the same which the like of us have ever climbed. Its name is said to mean “The Two Breasts,” there being two eminences some distance apart. The highest, which is about fourteen hundred feet above the sea, probably affords a more extensive view of the Merrimack valley and the adjacent country than any other hill, though it is somewhat obstructed by woods. Only a few short reaches of the river are visible, but you can trace its course far downstream by the sandy tracts on its banks.

A little south of Uncannunuc, about sixty years ago, as the story goes, an old woman who went out to gather pennyroyal, tript her foot in the bail of a small brass kettle in the dead grass and bushes. Some say that flints and charcoal and some traces of a camp were also found. This kettle, holding about four quarts, is still preserved and used to dye thread in. It is supposed to have belonged to some old French or Indian hunter, who was killed in one of his hunting or scouting excursions, and so never returned to look after his kettle.

But we were most interested to hear of the pennyroyal, it is soothing to be reminded that wild nature produces anything ready for the use of man. Men know that something is good. One says that it is yellow-dock, another that it is bittersweet, another that it is slippery-elm bark, burdock, catnip, calamint, elicampane, thoroughwort, or pennyroyal. A man may esteem himself happy when that which is his food is also his medicine. There is no kind of herb, but somebody or other says that it is good. I am very glad to hear it. It reminds me of the first chapter of Genesis. But how should they know that it is good? That is the mystery to me. I am always agreeably disappointed; it is incredible that they should have found it out. Since all things are good, men fail at last to distinguish which is the bane, and which the antidote. There are sure to be two prescriptions diametrically opposite. Stuff a cold and starve a cold are but two ways. They are the two practices both always in full blast. Yet you must take advice of the one school as if there was no other. In respect to religion and the healing art, all nations are still in a state of barbarism. In the most civilized countries the priest is still but a Powwow, and the physician a Great Medicine. Consider the deference which is everywhere paid to a doctor’s opinion. Nothing more strikingly betrays the credulity of mankind than medicine. Quackery is a thing universal, and universally successful. In this case it becomes literally true that no imposition is too great for the credulity of men. Priests and physicians should never look one another in the face. They have no common ground, nor is there any to mediate between them. When the one comes, the other goes. They could not come together without laughter, or a significant silence, for the one’s profession is a satire on the other’s, and either’s success would be the other’s failure. It is wonderful that the physician should ever die, and that the priest should ever live. Why is it that the priest is never called to consult with the physician? Is it because men believe practically that matter is independent of spirit. But what is quackery? It is commonly an attempt to cure the diseases of a man by addressing his body alone. There is need of a physician who shall minister to both soul and body at once, that is, to man. Now he falls between two souls.

After passing through the locks, we had poled ourselves through the canal here, about half a mile in length, to the boatable part of the river. Above Amoskeag the river spreads out into a lake reaching a mile or two without a bend. There were many canal-boats here bound up to Hooksett, about eight miles, and as they were going up empty with a fair wind, one boatman offered to take us in tow if we would wait. But when we came alongside, we found that they meant to take us on board, since otherwise we should clog their motions too much; but as our boat was too heavy to be lifted aboard, we pursued our way up the stream, as before, while the boatmen were at their dinner, and came to anchor at length under some alders on the opposite shore, where we could take our lunch. Though far on one side, every sound was wafted over to us from the opposite bank, and from the harbor of the canal, and we could see everything that passed. By and by came several canal-boats, at intervals of a quarter of a mile, standing up to Hooksett with a light breeze, and one by one disappeared round a point above. With their broad sails set, they moved slowly up the stream in the sluggish and fitful breeze, like one-winged antediluvian birds, and as if impelled by some mysterious countercurrent. It was a grand motion, so slow and stately, this “standing out,” as the phrase is, expressing the gradual and steady progress of a vessel, as if it were by mere rectitude and disposition, without shuffling. Their sails, which stood so still, were like chips cast into the current of the air to show which way it set. At length the boat which we had spoken came along, keeping the middle of the stream, and when within speaking distance the steersman called out ironically to say that if we would come alongside now he would take us in tow; but not heeding his taunt, we still loitered in the shade till we had finished our lunch, and when the last boat had disappeared round the point with flapping sail, for the breeze had now sunk to a zephyr, with our own sails set, and plying our oars, we shot rapidly up the stream in pursuit, and as we glided close alongside, while they were vainly invoking Aeolus to their aid, we returned their compliment by proposing, if they would throw us a rope, to “take them in tow,” to which these Merrimack sailors had no suitable answer ready. Thus we gradually overtook and passed each boat in succession until we had the river to ourselves again.

Our course this afternoon was between Manchester and Goffstown.

While we float here, far from that tributary stream on whose banks our Friends and kindred dwell, our thoughts, like the stars, come out of their horizon still; for there circulates a finer blood than Lavoisier has discovered the laws of⁠—the blood, not of kindred merely, but of kindness, whose pulse still beats at any distance and forever.

True kindness is a pure divine affinity,
Not founded upon human consanguinity.
It is a spirit, not a blood relation,
Superior to family and station.

After years of vain familiarity, some distant gesture or unconscious behavior, which we remember, speaks to us with more emphasis than the wisest or kindest words. We are sometimes made aware of a kindness long passed, and realize that there have been times when our Friends’ thoughts of us were of so pure and lofty a character that they passed over us like the winds of heaven unnoticed; when they treated us not as what we were, but as what we aspired to be. There has just reached us, it may be, the nobleness of some such silent behavior, not to be forgotten, not to be remembered, and we shudder to think how it fell on us cold, though in some true but tardy hour we endeavor to wipe off these scores.

In my experience, persons, when they are made the subject of conversation, though with a Friend, are commonly the most prosaic and trivial of facts. The universe seems bankrupt as soon as we begin to discuss the character of individuals. Our discourse all runs to slander, and our limits grow narrower as we advance. How is it that we are impelled to treat our old Friends so ill when we obtain new ones? The housekeeper says: I never had any new crockery in my life but I began to break the old. I say, let us speak of mushrooms and forest trees rather. Yet we can sometimes afford to remember them in private.

Lately, alas, I knew a gentle boy,
Whose features all were cast in Virtue’s mould,
As one she had designed for Beauty’s toy,
But after manned him for her own stronghold.

On every side he open was as day,
That you might see no lack of strength within,
For walls and ports do only serve alway
For a pretence to feebleness and sin.

Say not that Caesar was victorious,
With toil and strife who stormed the House of Fame,
In other sense this youth was glorious,
Himself a kingdom wheresoe’er he came.

No strength went out to get him victory,
When all was income of its own accord;
For where he went none other was to see,
But all were parcel of their noble lord.

He forayed like the subtile haze of summer,
That stilly shows fresh landscapes to our eyes,
And revolutions works without a murmur,
Or rustling of a leaf beneath the skies.

So was I taken unawares by this,
I quite forgot my homage to confess;
Yet now am forced to know, though hard it is,
I might have loved him had I loved him less.

Each moment as we nearer drew to each,
A stern respect withheld us farther yet,
So that we seemed beyond each other’s reach,
And less acquainted than when first we met.

We two were one while we did sympathize,
So could we not the simplest bargain drive;
And what avails it now that we are wise,
If absence doth this doubleness contrive?

Eternity may not the chance repeat,
But I must tread my single way alone,
In sad remembrance that we once did meet,
And know that bliss irrevocably gone.

The spheres henceforth my elegy shall sing,
For elegy has other subject none;
Each strain of music in my ears shall ring
Knell of departure from that other one.

Make haste and celebrate my tragedy;
With fitting strain resound ye woods and fields;
Sorrow is dearer in such case to me
Than all the joys other occasion yields.

⋮

Is’t then too late the damage to repair?
Distance, forsooth, from my weak grasp hath reft
The empty husk, and clutched the useless tare,

But in my hands the wheat and kernel left.
If I but love that virtue which he is,
Though it be scented in the morning air,
Still shall we be truest acquaintances,
Nor mortals know a sympathy more rare.

Friendship is evanescent in every man’s experience, and remembered like heat lightning in past summers. Fair and flitting like a summer cloud;⁠—there is always some vapor in the air, no matter how long the drought; there are even April showers. Surely from time to time, for its vestiges never depart, it floats through our atmosphere. It takes place, like vegetation in so many materials, because there is such a law, but always without permanent form, though ancient and familiar as the sun and moon, and as sure to come again. The heart is forever inexperienced. They silently gather as by magic, these never failing, never quite deceiving visions, like the bright and fleecy clouds in the calmest and clearest days. The Friend is some fair floating isle of palms eluding the mariner in Pacific seas. Many are the dangers to be encountered, equinoctial gales and coral reefs, ere he may sail before the constant trades. But who would not sail through mutiny and storm, even over Atlantic waves, to reach the fabulous retreating shores of some continent man? The imagination still clings to the faintest tradition of

The Atlantides

The smothered streams of love, which flow
More bright than Phlegethon, more low,
Island us ever, like the sea,
In an Atlantic mystery.
Our fabled shores none ever reach,
No mariner has found our beach,
Scarcely our mirage now is seen,
And neighboring waves with floating green,
Yet still the oldest charts contain
Some dotted outline of our main;
In ancient times midsummer days
Unto the western islands’ gaze,
To Teneriffe and the Azores,
Have shown our faint and cloud-like shores.

But sink not yet, ye desolate isles,
Anon your coast with commerce smiles,
And richer freights ye’ll furnish far
Than Africa or Malabar.
Be fair, be fertile evermore,
Ye rumored but untrodden shore,
Princes and monarchs will contend
Who first unto your land shall send,
And pawn the jewels of the crown
To call your distant soil their own.

Columbus has sailed westward of these isles by the mariner’s compass, but neither he nor his successors have found them. We are no nearer than Plato was. The earnest seeker and hopeful discoverer of this New World always haunts the outskirts of his time, and walks through the densest crowd uninterrupted, and as it were in a straight line.

Sea and land are but his neighbors,
And companions in his labors,
Who on the ocean’s verge and firm land’s end
Doth long and truly seek his Friend.
Many men dwell far inland,
But he alone sits on the strand.
Whether he ponders men or books,
Always still he seaward looks,
Marine news he ever reads,
And the slightest glances heeds,
Feels the sea breeze on his cheek,
At each word the landsmen speak,
In every companion’s eye
A sailing vessel doth descry;
In the ocean’s sullen roar
From some distant port he hears,
Of wrecks upon a distant shore,
And the ventures of past years.

Who does not walk on the plain as amid the columns of Tadmor of the desert? There is on the earth no institution which Friendship has established; it is not taught by any religion; no scripture contains its maxims. It has no temple, nor even a solitary column. There goes a rumor that the earth is inhabited, but the shipwrecked mariner has not seen a footprint on the shore. The hunter has found only fragments of pottery and the monuments of inhabitants.

However, our fates at least are social. Our courses do not diverge; but as the web of destiny is woven it is fulled, and we are cast more and more into the center. Men naturally, though feebly, seek this alliance, and their actions faintly foretell it. We are inclined to lay the chief stress on likeness and not on difference, and in foreign bodies we admit that there are many degrees of warmth below blood heat, but none of cold above it.

Mencius says: “If one loses a fowl or a dog, he knows well how to seek them again; if one loses the sentiments of his heart, he does not know how to seek them again.⁠ ⁠… The duties of practical philosophy consist only in seeking after those sentiments of the heart which we have lost; that is all.”

One or two persons come to my house from time to time, there being proposed to them the faint possibility of intercourse. They are as full as they are silent, and wait for my plectrum to stir the strings of their lyre. If they could ever come to the length of a sentence, or hear one, on that ground they are dreaming of! They speak faintly, and do not obtrude themselves. They have heard some news which none, not even they themselves, can impart. It is a wealth they can bear about them which can be expended in various ways. What came they out to seek?

No word is oftener on the lips of men than Friendship, and indeed no thought is more familiar to their aspirations. All men are dreaming of it, and its drama, which is always a tragedy, is enacted daily. It is the secret of the universe. You may thread the town, you may wander the country, and none shall ever speak of it, yet thought is everywhere busy about it, and the idea of what is possible in this respect affects our behavior toward all new men and women, and a great many old ones. Nevertheless, I can remember only two or three essays on this subject in all literature. No wonder that the Mythology, and Arabian Nights, and Shakespeare, and Scott’s novels entertain us⁠—we are poets and fablers and dramatists and novelists ourselves. We are continually acting a part in a more interesting drama than any written. We are dreaming that our Friends are our Friends, and that we are our Friends’ Friends. Our actual Friends are but distant relations of those to whom we are pledged. We never exchange more than three words with a Friend in our lives on that level to which our thoughts and feelings almost habitually rise. One goes forth prepared to say, “Sweet Friends!” and the salutation is, “Damn your eyes!” But never mind; faint heart never won true Friend. O my Friend, may it come to pass once, that when you are my Friend I may be yours.

Of what use the friendliest dispositions even, if there are no hours given to Friendship, if it is forever postponed to unimportant duties and relations? Friendship is first, Friendship last. But it is equally impossible to forget our Friends, and to make them answer to our ideal. When they say farewell, then indeed we begin to keep them company. How often we find ourselves turning our backs on our actual Friends, that we may go and meet their ideal cousins. I would that I were worthy to be any man’s Friend.

What is commonly honored with the name of Friendship is no very profound or powerful instinct. Men do not, after all, love their Friends greatly. I do not often see the farmers made seers and wise to the verge of insanity by their Friendship for one another. They are not often transfigured and translated by love in each other’s presence. I do not observe them purified, refined, and elevated by the love of a man. If one abates a little the price of his wood, or gives a neighbor his vote at town-meeting, or a barrel of apples, or lends him his wagon frequently, it is esteemed a rare instance of Friendship. Nor do the farmers’ wives lead lives consecrated to Friendship. I do not see the pair of farmer Friends of either sex prepared to stand against the world. There are only two or three couples in history. To say that a man is your Friend, means commonly no more than this: that he is not your enemy. Most contemplate only what would be the accidental and trifling advantages of Friendship, as that the Friend can assist in time of need, by his substance, or his influence, or his counsel; but he who foresees such advantages in this relation proves himself blind to its real advantage, or indeed wholly inexperienced in the relation itself. Such services are particular and menial, compared with the perpetual and all-embracing service which it is. Even the utmost goodwill and harmony and practical kindness are not sufficient for Friendship, for Friends do not live in harmony merely, as some say, but in melody. We do not wish for Friends to feed and clothe our bodies⁠—neighbors are kind enough for that⁠—but to do the like office to our spirits. For this few are rich enough, however well disposed they may be. For the most part we stupidly confound one man with another. The dull distinguish only races or nations, or at most classes, but the wise man, individuals. To his Friend a man’s peculiar character appears in every feature and in every action, and it is thus drawn out and improved by him.

Think of the importance of Friendship in the education of men.

He that hath love and judgment too,
Sees more than any other doe.

It will make a man honest; it will make him a hero; it will make him a saint. It is the state of the just dealing with the just, the magnanimous with the magnanimous, the sincere with the sincere, man with man.

And it is well said by another poet,

Why love among the virtues is not known,
Is that love is them all contract in one.

All the abuses which are the object of reform with the philanthropist, the statesman, and the housekeeper are unconsciously amended in the intercourse of Friends. A Friend is one who incessantly pays us the compliment of expecting from us all the virtues, and who can appreciate them in us. It takes two to speak the truth⁠—one to speak, and another to hear. How can one treat with magnanimity mere wood and stone? If we dealt only with the false and dishonest, we should at last forget how to speak truth. Only lovers know the value and magnanimity of truth, while traders prize a cheap honesty, and neighbors and acquaintance a cheap civility. In our daily intercourse with men, our nobler faculties are dormant and suffered to rust. None will pay us the compliment to expect nobleness from us. Though we have gold to give, they demand only copper. We ask our neighbor to suffer himself to be dealt with truly, sincerely, nobly; but he answers no by his deafness. He does not even hear this prayer. He says practically, I will be content if you treat me as “no better than I should be,” as deceitful, mean, dishonest, and selfish. For the most part, we are contented so to deal and to be dealt with, and we do not think that for the mass of men there is any truer and nobler relation possible. A man may have good neighbors, so called, and acquaintances, and even companions, wife, parents, brothers, sisters, children, who meet himself and one another on this ground only. The State does not demand justice of its members, but thinks that it succeeds very well with the least degree of it, hardly more than rogues practice; and so do the neighborhood and the family. What is commonly called Friendship even is only a little more honor among rogues.

But sometimes we are said to love another, that is, to stand in a true relation to him, so that we give the best to, and receive the best from, him. Between whom there is hearty truth, there is love; and in proportion to our truthfulness and confidence in one another, our lives are divine and miraculous, and answer to our ideal. There are passages of affection in our intercourse with mortal men and women, such as no prophecy had taught us to expect, which transcend our earthly life, and anticipate Heaven for us. What is this Love that may come right into the middle of a prosaic Goffstown day, equal to any of the gods? that discovers a new world, fair and fresh and eternal, occupying the place of the old one, when to the common eye a dust has settled on the universe? which world cannot else be reached, and does not exist. What other words, we may almost ask, are memorable and worthy to be repeated than those which love has inspired? It is wonderful that they were ever uttered. They are few and rare, indeed, but, like a strain of music, they are incessantly repeated and modulated by the memory. All other words crumble off with the stucco which overlies the heart. We should not dare to repeat these now aloud. We are not competent to hear them at all times.

The books for young people say a great deal about the selection of Friends; it is because they really have nothing to say about Friends. They mean associates and confidants merely. “Know that the contrariety of foe and Friend proceeds from God.” Friendship takes place between those who have an affinity for one another, and is a perfectly natural and inevitable result. No professions nor advances will avail. Even speech, at first, necessarily has nothing to do with it; but it follows after silence, as the buds in the graft do not put forth into leaves till long after the graft has taken. It is a drama in which the parties have no part to act. We are all Muslims and fatalists in this respect. Impatient and uncertain lovers think that they must say or do something kind whenever they meet; they must never be cold. But they who are Friends do not do what they think they must, but what they must. Even their Friendship is to some extent but a sublime phenomenon to them.

The true and not despairing Friend will address his Friend in some such terms as these.

• “I never asked thy leave to let me love thee⁠—I have a right. I love thee not as something private and personal, which is your own, but as something universal and worthy of love, which I have found. O, how I think of you! You are purely good⁠—you are infinitely good. I can trust you forever. I did not think that humanity was so rich. Give me an opportunity to live.”

• “You are the fact in a fiction⁠—you are the truth more strange and admirable than fiction. Consent only to be what you are. I alone will never stand in your way.”

• “This is what I would like⁠—to be as intimate with you as our spirits are intimate⁠—respecting you as I respect my ideal. Never to profane one another by word or action, even by a thought. Between us, if necessary, let there be no acquaintance.”

• “I have discovered you; how can you be concealed from me?”

The Friend asks no return but that his Friend will religiously accept and wear and not disgrace his apotheosis of him. They cherish each other’s hopes. They are kind to each other’s dreams.

Though the poet says, “ ’Tis the preeminence of Friendship to impute excellence,” yet we can never praise our Friend, nor esteem him praiseworthy, nor let him think that he can please us by any behavior, or ever treat us well enough. That kindness which has so good a reputation elsewhere can least of all consist with this relation, and no such affront can be offered to a Friend, as a conscious goodwill, a friendliness which is not a necessity of the Friend’s nature.

The sexes are naturally most strongly attracted to one another, by constant constitutional differences, and are most commonly and surely the complements of each other. How natural and easy it is for man to secure the attention of woman to what interests himself. Men and women of equal culture, thrown together, are sure to be of a certain value to one another, more than men to men. There exists already a natural disinterestedness and liberality in such society, and I think that any man will more confidently carry his favorite books to read to some circle of intelligent women, than to one of his own sex. The visit of man to man is wont to be an interruption, but the sexes naturally expect one another. Yet Friendship is no respecter of sex; and perhaps it is more rare between the sexes than between two of the same sex.

Friendship is, at any rate, a relation of perfect equality. It cannot well spare any outward sign of equal obligation and advantage. The nobleman can never have a Friend among his retainers, nor the king among his subjects. Not that the parties to it are in all respects equal, but they are equal in all that respects or affects their Friendship. The one’s love is exactly balanced and represented by the other’s. Persons are only the vessels which contain the nectar, and the hydrostatic paradox is the symbol of love’s law. It finds its level and rises to its fountainhead in all breasts, and its slenderest column balances the ocean.

And love as well the shepherd can
As can the mighty nobleman.

The one sex is not, in this respect, more tender than the other. A hero’s love is as delicate as a maiden’s.

Confucius said, “Never contract Friendship with a man who is not better than thyself.” It is the merit and preservation of Friendship that it takes place on a level higher than the actual characters of the parties would seem to warrant. The rays of light come to us in such a curve that every man whom we meet appears to be taller than he actually is. Such foundation has civility. My Friend is that one whom I can associate with my choicest thought. I always assign to him a nobler employment in my absence than I ever find him engaged in; and I imagine that the hours which he devotes to me were snatched from a higher society. The sorest insult which I ever received from a Friend was, when he behaved with the license which only long and cheap acquaintance allows to one’s faults, in my presence, without shame, and still addressed me in friendly accents. Beware, lest thy Friend learn at last to tolerate one frailty of thine, and so an obstacle be raised to the progress of thy love. There are times when we have had enough even of our Friends, when we begin inevitably to profane one another, and must withdraw religiously into solitude and silence, the better to prepare ourselves for a loftier intimacy. Silence is the ambrosial night in the intercourse of Friends, in which their sincerity is recruited and takes deeper root.

Friendship is never established as an understood relation. Do you demand that I be less your Friend that you may know it? Yet what right have I to think that another cherishes so rare a sentiment for me? It is a miracle which requires constant proofs. It is an exercise of the purest imagination and the rarest faith. It says by a silent but eloquent behavior⁠—“I will be so related to thee as thou canst imagine; even so thou mayest believe. I will spend truth⁠—all my wealth on thee,”⁠—and the Friend responds silently through his nature and life, and treats his Friend with the same divine courtesy. He knows us literally through thick and thin. He never asks for a sign of love, but can distinguish it by the features which it naturally wears. We never need to stand upon ceremony with him with regard to his visits. Wait not till I invite thee, but observe that I am glad to see thee when thou comest. It would be paying too dear for thy visit to ask for it. Where my Friend lives there are all riches and every attraction, and no slight obstacle can keep me from him. Let me never have to tell thee what I have not to tell. Let our intercourse be wholly above ourselves, and draw us up to it.

The language of Friendship is not words, but meanings. It is an intelligence above language. One imagines endless conversations with his Friend, in which the tongue shall be loosed, and thoughts be spoken without hesitancy or end; but the experience is commonly far otherwise. Acquaintances may come and go, and have a word ready for every occasion; but what puny word shall he utter whose very breath is thought and meaning? Suppose you go to bid farewell to your Friend who is setting out on a journey; what other outward sign do you know than to shake his hand? Have you any palaver ready for him then? any box of salve to commit to his pocket? any particular message to send by him? any statement which you had forgotten to make?⁠—as if you could forget anything.⁠—No, it is much that you take his hand and say Farewell; that you could easily omit; so far custom has prevailed. It is even painful, if he is to go, that he should linger so long. If he must go, let him go quickly. Have you any last words? Alas, it is only the word of words, which you have so long sought and found not; you have not a first word yet. There are few even whom I should venture to call earnestly by their most proper names. A name pronounced is the recognition of the individual to whom it belongs. He who can pronounce my name aright, he can call me, and is entitled to my love and service. Yet reserve is the freedom and abandonment of lovers. It is the reserve of what is hostile or indifferent in their natures, to give place to what is kindred and harmonious.

The violence of love is as much to be dreaded as that of hate. When it is durable it is serene and equable. Even its famous pains begin only with the ebb of love, for few are indeed lovers, though all would fain be. It is one proof of a man’s fitness for Friendship that he is able to do without that which is cheap and passionate. A true Friendship is as wise as it is tender. The parties to it yield implicitly to the guidance of their love, and know no other law nor kindness. It is not extravagant and insane, but what it says is something established henceforth, and will bear to be stereotyped. It is a truer truth, it is better and fairer news, and no time will ever shame it or prove it false. This is a plant which thrives best in a temperate zone, where summer and winter alternate with one another. The Friend is a necessarius, and meets his Friend on homely ground; not on carpets and cushions, but on the ground and on rocks they will sit, obeying the natural and primitive laws. They will meet without any outcry, and part without loud sorrow. Their relation implies such qualities as the warrior prizes; for it takes a valor to open the hearts of men as well as the gates of castles. It is not an idle sympathy and mutual consolation merely, but a heroic sympathy of aspiration and endeavor.

When manhood shall be matched so
That fear can take no place,
Then weary works make warriors
Each other to embrace.

The Friendship which Wawatam testified for Henry the fur-trader, as described in the latter’s Adventures, so almost bare and leafless, yet not blossomless nor fruitless, is remembered with satisfaction and security. The stern, imperturbable warrior, after fasting, solitude, and mortification of body, comes to the white man’s lodge, and affirms that he is the white brother whom he saw in his dream, and adopts him henceforth. He buries the hatchet as it regards his friend, and they hunt and feast and make maple-sugar together. “Metals unite from fluxility; birds and beasts from motives of convenience; fools from fear and stupidity; and just men at sight.” If Wawatam would taste the “white man’s milk” with his tribe, or take his bowl of human broth made of the trader’s fellow-countrymen, he first finds a place of safety for his Friend, whom he has rescued from a similar fate. At length, after a long winter of undisturbed and happy intercourse in the family of the chieftain in the wilderness, hunting and fishing, they return in the spring to Michilimackinac to dispose of their furs; and it becomes necessary for Wawatam to take leave of his Friend at the Isle aux Outardes, when the latter, to avoid his enemies, proceeded to the Sault de Sainte Marie, supposing that they were to be separated for a short time only. “We now exchanged farewells,” says Henry, “with an emotion entirely reciprocal. I did not quit the lodge without the most grateful sense of the many acts of goodness which I had experienced in it, nor without the sincerest respect for the virtues which I had witnessed among its members. All the family accompanied me to the beach; and the canoe had no sooner put off than Wawatam commenced an address to the Kichi Manito, beseeching him to take care of me, his brother, till we should next meet. We had proceeded to too great a distance to allow of our hearing his voice, before Wawatam had ceased to offer up his prayers.” We never hear of him again.

Friendship is not so kind as is imagined; it has not much human blood in it, but consists with a certain disregard for men and their erections, the Christian duties and humanities, while it purifies the air like electricity. There may be the sternest tragedy in the relation of two more than usually innocent and true to their highest instincts. We may call it an essentially heathenish intercourse, free and irresponsible in its nature, and practicing all the virtues gratuitously. It is not the highest sympathy merely, but a pure and lofty society, a fragmentary and godlike intercourse of ancient date, still kept up at intervals, which, remembering itself, does not hesitate to disregard the humbler rights and duties of humanity. It requires immaculate and godlike qualities full-grown, and exists at all only by condescension and anticipation of the remotest future. We love nothing which is merely good and not fair, if such a thing is possible. Nature puts some kind of blossom before every fruit, not simply a calyx behind it. When the Friend comes out of his heathenism and superstition, and breaks his idols, being converted by the precepts of a newer testament; when he forgets his mythology, and treats his Friend like a Christian, or as he can afford; then Friendship ceases to be Friendship, and becomes charity; that principle which established the almshouse is now beginning with its charity at home, and establishing an almshouse and pauper relations there.

As for the number which this society admits, it is at any rate to be begun with one, the noblest and greatest that we know, and whether the world will ever carry it further, whether, as Chaucer affirms,

There be mo sterres in the skie than a pair,

remains to be proved;

And certaine he is well begone
Among a thousand that findeth one.

We shall not surrender ourselves heartily to any while we are conscious that another is more deserving of our love. Yet Friendship does not stand for numbers; the Friend does not count his Friends on his fingers; they are not numerable. The more there are included by this bond, if they are indeed included, the rarer and diviner the quality of the love that binds them. I am ready to believe that as private and intimate a relation may exist by which three are embraced, as between two. Indeed, we cannot have too many friends; the virtue which we appreciate we to some extent appropriate, so that thus we are made at last more fit for every relation of life. A base Friendship is of a narrowing and exclusive tendency, but a noble one is not exclusive; its very superfluity and dispersed love is the humanity which sweetens society and sympathizes with foreign nations; for though its foundations are private, it is, in effect, a public affair and a public advantage, and the Friend, more than the father of a family, deserves well of the state.

The only danger in Friendship is that it will end. It is a delicate plant, though a native. The least unworthiness, even if it be unknown to one’s self, vitiates it. Let the Friend know that those faults which he observes in his Friend his own faults attract. There is no rule more invariable than that we are paid for our suspicions by finding what we suspected. By our narrowness and prejudices we say, I will have so much and such of you, my Friend, no more. Perhaps there are none charitable, none disinterested, none wise, noble, and heroic enough, for a true and lasting Friendship.

I sometimes hear my Friends complain finely that I do not appreciate their fineness. I shall not tell them whether I do or not. As if they expected a vote of thanks for every fine thing which they uttered or did. Who knows but it was finely appreciated. It may be that your silence was the finest thing of the two. There are some things which a man never speaks of, which are much finer kept silent about. To the highest communications we only lend a silent ear. Our finest relations are not simply kept silent about, but buried under a positive depth of silence never to be revealed. It may be that we are not even yet acquainted. In human intercourse the tragedy begins, not when there is misunderstanding about words, but when silence is not understood. Then there can never be an explanation. What avails it that another loves you, if he does not understand you? Such love is a curse. What sort of companions are they who are presuming always that their silence is more expressive than yours? How foolish, and inconsiderate, and unjust, to conduct as if you were the only party aggrieved! Has not your Friend always equal ground of complaint? No doubt my Friends sometimes speak to me in vain, but they do not know what things I hear which they are not aware that they have spoken. I know that I have frequently disappointed them by not giving them words when they expected them, or such as they expected. Whenever I see my Friend I speak to him; but the expecter, the man with the ears, is not he. They will complain too that you are hard. O ye that would have the coconut wrong side outwards, when next I weep I will let you know. They ask for words and deeds, when a true relation is word and deed. If they know not of these things, how can they be informed? We often forbear to confess our feelings, not from pride, but for fear that we could not continue to love the one who required us to give such proof of our affection.

I know a woman who possesses a restless and intelligent mind, interested in her own culture, and earnest to enjoy the highest possible advantages, and I meet her with pleasure as a natural person who not a little provokes me, and I suppose is stimulated in turn by myself. Yet our acquaintance plainly does not attain to that degree of confidence and sentiment which women, which all, in fact, covet. I am glad to help her, as I am helped by her; I like very well to know her with a sort of stranger’s privilege, and hesitate to visit her often, like her other Friends. My nature pauses here, I do not well know why. Perhaps she does not make the highest demand on me, a religious demand. Some, with whose prejudices or peculiar bias I have no sympathy, yet inspire me with confidence, and I trust that they confide in me also as a religious heathen at least⁠—a good Greek. I, too, have principles as well founded as their own. If this person could conceive that, without willfulness, I associate with her as far as our destinies are coincident, as far as our Good Geniuses permit, and still value such intercourse, it would be a grateful assurance to me. I feel as if I appeared careless, indifferent, and without principle to her, not expecting more, and yet not content with less. If she could know that I make an infinite demand on myself, as well as on all others, she would see that this true though incomplete intercourse, is infinitely better than a more unreserved but falsely grounded one, without the principle of growth in it. For a companion, I require one who will make an equal demand on me with my own genius. Such a one will always be rightly tolerant. It is suicide, and corrupts good manners to welcome any less than this. I value and trust those who love and praise my aspiration rather than my performance. If you would not stop to look at me, but look whither I am looking, and farther, then my education could not dispense with your company.

My love must be as free
As is the eagle’s wing,
Hovering o’er land and sea
And everything.

I must not dim my eye
In thy saloon,
I must not leave my sky
And nightly moon.

Be not the fowler’s net
Which stays my flight,
And craftily is set
T’ allure the sight.

But be the favoring gale
That bears me on,
And still doth fill my sail
When thou art gone.

I cannot leave my sky
For thy caprice,
True love would soar as high
As heaven is.

The eagle would not brook
Her mate thus won,
Who trained his eye to look
Beneath the sun.

Few things are more difficult than to help a Friend in matters which do not require the aid of Friendship, but only a cheap and trivial service, if your Friendship wants the basis of a thorough practical acquaintance. I stand in the friendliest relation, on social and spiritual grounds, to one who does not perceive what practical skill I have, but when he seeks my assistance in such matters, is wholly ignorant of that one with whom he deals; does not use my skill, which in such matters is much greater than his, but only my hands. I know another, who, on the contrary, is remarkable for his discrimination in this respect; who knows how to make use of the talents of others when he does not possess the same; knows when not to look after or oversee, and stops short at his man. It is a rare pleasure to serve him, which all laborers know. I am not a little pained by the other kind of treatment. It is as if, after the friendliest and most ennobling intercourse, your Friend should use you as a hammer, and drive a nail with your head, all in good faith; notwithstanding that you are a tolerable carpenter, as well as his good Friend, and would use a hammer cheerfully in his service. This want of perception is a defect which all the virtues of the heart cannot supply:⁠—

The Good how can we trust?
Only the Wise are just.
The Good we use,
The Wise we cannot choose.
These there are none above;
The Good they know and love,
But are not known again
By those of lesser ken.
They do not charm us with their eyes,
But they transfix with their advice;
No partial sympathy they feel,
With private woe or private weal,
But with the universe joy and sigh,
Whose knowledge is their sympathy.

Confucius said: “To contract ties of Friendship with anyone, is to contract Friendship with his virtue. There ought not to be any other motive in Friendship.” But men wish us to contract Friendship with their vice also. I have a Friend who wishes me to see that to be right which I know to be wrong. But if Friendship is to rob me of my eyes, if it is to darken the day, I will have none of it. It should be expansive and inconceivably liberalizing in its effects. True Friendship can afford true knowledge. It does not depend on darkness and ignorance. A want of discernment cannot be an ingredient in it. If I can see my Friend’s virtues more distinctly than another’s, his faults too are made more conspicuous by contrast. We have not so good a right to hate any as our Friend. Faults are not the less faults because they are invariably balanced by corresponding virtues, and for a fault there is no excuse, though it may appear greater than it is in many ways. I have never known one who could bear criticism, who could not be flattered, who would not bribe his judge, or was content that the truth should be loved always better than himself.

If two travellers would go their way harmoniously together, the one must take as true and just a view of things as the other, else their path will not be strewn with roses. Yet you can travel profitably and pleasantly even with a blind man, if he practices common courtesy, and when you converse about the scenery will remember that he is blind but that you can see; and you will not forget that his sense of hearing is probably quickened by his want of sight. Otherwise you will not long keep company. A blind man, and a man in whose eyes there was no defect, were walking together, when they came to the edge of a precipice. “Take care! my friend,” said the latter, “here is a steep precipice; go no farther this way.”⁠—“I know better,” said the other, and stepped off.

It is impossible to say all that we think, even to our truest Friend. We may bid him farewell forever sooner than complain, for our complaint is too well grounded to be uttered. There is not so good an understanding between any two, but the exposure by the one of a serious fault in the other will produce a misunderstanding in proportion to its heinousness. The constitutional differences which always exist, and are obstacles to a perfect Friendship, are forever a forbidden theme to the lips of Friends. They advise by their whole behavior. Nothing can reconcile them but love. They are fatally late when they undertake to explain and treat with one another like foes. Who will take an apology for a Friend? They must apologize like dew and frost, which are off again with the sun, and which all men know in their hearts to be beneficent. The necessity itself for explanation⁠—what explanation will atone for that?

True love does not quarrel for slight reasons, such mistakes as mutual acquaintances can explain away, but, alas, however slight the apparent cause, only for adequate and fatal and everlasting reasons, which can never be set aside. Its quarrel, if there is any, is ever recurring, notwithstanding the beams of affection which invariably come to gild its tears; as the rainbow, however beautiful and unerring a sign, does not promise fair weather forever, but only for a season. I have known two or three persons pretty well, and yet I have never known advice to be of use but in trivial and transient matters. One may know what another does not, but the utmost kindness cannot impart what is requisite to make the advice useful. We must accept or refuse one another as we are. I could tame a hyena more easily than my Friend. He is a material which no tool of mine will work. A naked savage will fell an oak with a firebrand, and wear a hatchet out of a rock by friction, but I cannot hew the smallest chip out of the character of my Friend, either to beautify or deform it.

The lover learns at last that there is no person quite transparent and trustworthy, but everyone has a devil in him that is capable of any crime in the long run. Yet, as an Oriental philosopher has said, “Although Friendship between good men is interrupted, their principles remain unaltered. The stalk of the lotus may be broken, and the fibers remain connected.”

Ignorance and bungling with love are better than wisdom and skill without. There may be courtesy, there may be even temper, and wit, and talent, and sparkling conversation, there may be goodwill even⁠—and yet the humanest and divinest faculties pine for exercise. Our life without love is like coke and ashes. Men may be pure as alabaster and Parian marble, elegant as a Tuscan villa, sublime as Niagara, and yet if there is no milk mingled with the wine at their entertainments, better is the hospitality of Goths and Vandals.

My Friend is not of some other race or family of men, but flesh of my flesh, bone of my bone. He is my real brother. I see his nature groping yonder so like mine. We do not live far apart. Have not the fates associated us in many ways? It says, in the Vishnu Purana: “Seven paces together is sufficient for the friendship of the virtuous, but thou and I have dwelt together.” Is it of no significance that we have so long partaken of the same loaf, drank at the same fountain, breathed the same air summer and winter, felt the same heat and cold; that the same fruits have been pleased to refresh us both, and we have never had a thought of different fiber the one from the other!

Nature doth have her dawn each day,
But mine are far between;
Content, I cry, for sooth to say,
Mine brightest are I ween.

For when my sun doth deign to rise,
Though it be her noontide,
Her fairest field in shadow lies,
Nor can my light abide.

Sometimes I bask me in her day,
Conversing with my mate,
But if we interchange one ray,
Forthwith her heats abate.

Through his discourse I climb and see,
As from some eastern hill,
A brighter morrow rise to me
Than lieth in her skill.

As ’twere two summer days in one,
Two Sundays come together,
Our rays united make one sun,
With fairest summer weather.

As surely as the sunset in my latest November shall translate me to the ethereal world, and remind me of the ruddy morning of youth; as surely as the last strain of music which falls on my decaying ear shall make age to be forgotten, or, in short, the manifold influences of nature survive during the term of our natural life, so surely my Friend shall forever be my Friend, and reflect a ray of God to me, and time shall foster and adorn and consecrate our Friendship, no less than the ruins of temples. As I love nature, as I love singing birds, and gleaming stubble, and flowing rivers, and morning and evening, and summer and winter, I love thee, my Friend.

But all that can be said of Friendship is like botany to flowers. How can the understanding take account of its friendliness?

Even the death of Friends will inspire us as much as their lives. They will leave consolation to the mourners, as the rich leave money to defray the expenses of their funerals, and their memories will be encrusted over with sublime and pleasing thoughts, as monuments of other men are overgrown with moss; for our Friends have no place in the graveyard.

This to our cisalpine and cisatlantic Friends.

Also this other word of entreaty and advice to the large and respectable nation of Acquaintances, beyond the mountains;⁠—Greeting.

My most serene and irresponsible neighbors, let us see that we have the whole advantage of each other; we will be useful at least, if not admirable, to one another. I know that the mountains which separate us are high and covered with perpetual snow, but despair not. Improve the serene winter weather to scale them. If need be, soften the rocks with vinegar. For here lie the verdant plains of Italy ready to receive you. Nor shall I be slow on my side to penetrate to your Provence. Strike then boldly at head or heart or any vital part. Depend upon it, the timber is well seasoned and tough, and will bear rough usage; and if it should crack, there is plenty more where it came from. I am no piece of crockery that cannot be jostled against my neighbor without danger of being broken by the collision, and must needs ring false and jarringly to the end of my days, when once I am cracked; but rather one of the old-fashioned wooden trenchers, which one while stands at the head of the table, and at another is a milking-stool, and at another a seat for children, and finally goes down to its grave not unadorned with honorable scars, and does not die till it is worn out. Nothing can shock a brave man but dullness. Think how many rebuffs every man has experienced in his day; perhaps has fallen into a horse-pond, eaten freshwater clams, or worn one shirt for a week without washing. Indeed, you cannot receive a shock unless you have an electric affinity for that which shocks you. Use me, then, for I am useful in my way, and stand as one of many petitioners, from toadstool and henbane up to dahlia and violet, supplicating to be put to my use, if by any means ye may find me serviceable; whether for a medicated drink or bath, as balm and lavender; or for fragrance, as verbena and geranium; or for sight, as cactus; or for thoughts, as pansy. These humbler, at least, if not those higher uses.

Ah, my dear Strangers and Enemies, I would not forget you. I can well afford to welcome you. Let me subscribe myself “Yours ever and truly⁠—your much obliged servant.” We have nothing to fear from our foes; God keeps a standing army for that service; but we have no ally against our Friends, those ruthless Vandals.

Once more to one and all,

“Friends, Romans, Countrymen, and Lovers”

Let such pure hate still underprop
Our love, that we may be
Each other’s conscience.
And have our sympathy
Mainly from thence.

We’ll one another treat like gods,
And all the faith we have
In virtue and in truth, bestow
On either, and suspicion leave
To gods below.

Two solitary stars⁠—
Unmeasured systems far
Between us roll,
But by our conscious light we are
Determined to one pole.

What need confound the sphere⁠—
Love can afford to wait,
For it no hour’s too late
That witnesseth one duty’s end,
Or to another doth beginning lend.

It will subserve no use,
More than the tints of flowers,
Only the independent guest
Frequents its bowers,
Inherits its bequest.

No speech though kind has it,
But kinder silence doles
Unto its mates,
By night consoles,
By day congratulates.

What saith the tongue to tongue?
What heareth ear of ear?
By the decrees of fate
From year to year,
Does it communicate.

Pathless the gulf of feeling yawns⁠—
No trivial bridge of words,
Or arch of boldest span,
Can leap the moat that girds
The sincere man.

No show of bolts and bars
Can keep the foeman out,
Or ’scape his secret mine
Who entered with the doubt
That drew the line.

No warder at the gate
Can let the friendly in,
But, like the sun, o’er all
He will the castle win,
And shine along the wall.

There’s nothing in the world I know
That can escape from love,
For every depth it goes below,
And every height above.

It waits as waits the sky,
Until the clouds go by,
Yet shines serenely on
With an eternal day,
Alike when they are gone,
And when they stay.

Implacable is Love⁠—
Foes may be bought or teased
From their hostile intent,
But he goes unappeased
Who is on kindness bent.

Having rowed five or six miles above Amoskeag before sunset, and reached a pleasant part of the river, one of us landed to look for a farmhouse, where we might replenish our stores, while the other remained cruising about the stream, and exploring the opposite shores to find a suitable harbor for the night. In the meanwhile the canal-boats began to come round a point in our rear, poling their way along close to the shore, the breeze having quite died away. This time there was no offer of assistance, but one of the boatmen only called out to say, as the truest revenge for having been the losers in the race, that he had seen a wood-duck, which we had scared up, sitting on a tall white-pine, half a mile downstream; and he repeated the assertion several times, and seemed really chagrined at the apparent suspicion with which this information was received. But there sat the summer duck still, undisturbed by us.

By and by the other voyageur returned from his inland expedition, bringing one of the natives with him, a little flaxen-headed boy with some tradition, or small edition, of Robinson Crusoe in his head, who had been charmed by the account of our adventures, and asked his father’s leave to join us. He examined, at first from the top of the bank, our boat and furniture, with sparkling eyes, and wished himself already his own man. He was a lively and interesting boy, and we should have been glad to ship him; but Nathan was still his father’s boy, and had not come to years of discretion.

We had got a loaf of homemade bread, and musk and water melons for dessert. For this farmer, a clever and well-disposed man, cultivated a large patch of melons for the Hooksett and Concord markets. He hospitably entertained us the next day, exhibiting his hop-fields and kiln and melon-patch, warning us to step over the tight rope which surrounded the latter at a foot from the ground, while he pointed to a little bower at one corner, where it connected with the lock of a gun ranging with the line, and where, as he informed us, he sometimes sat in pleasant nights to defend his premises against thieves. We stepped high over the line, and sympathized with our host’s on the whole quite human, if not humane, interest in the success of his experiment. That night especially thieves were to be expected, from rumors in the atmosphere, and the priming was not wet. He was a Methodist man, who had his dwelling between the river and Uncannunuc Mountain; who there belonged, and stayed at home there, and by the encouragement of distant political organizations, and by his own tenacity, held a property in his melons, and continued to plant. We suggested melon-seeds of new varieties and fruit of foreign flavor to be added to his stock. We had come away up here among the hills to learn the impartial and unbribable beneficence of Nature. Strawberries and melons grow as well in one man’s garden as another’s, and the sun lodges as kindly under his hillside⁠—when we had imagined that she inclined rather to some few earnest and faithful souls whom we know.

We found a convenient harbor for our boat on the opposite or east shore, still in Hooksett, at the mouth of a small brook which emptied into the Merrimack, where it would be out of the way of any passing boat in the night⁠—for they commonly hug the shore if bound upstream, either to avoid the current, or touch the bottom with their poles⁠—and where it would be accessible without stepping on the clayey shore. We set one of our largest melons to cool in the still water among the alders at the mouth of this creek, but when our tent was pitched and ready, and we went to get it, it had floated out into the stream, and was nowhere to be seen. So taking the boat in the twilight, we went in pursuit of this property, and at length, after long straining of the eyes, its green disk was discovered far down the river, gently floating seaward with many twigs and leaves from the mountains that evening, and so perfectly balanced that it had not keeled at all, and no water had run in at the tap which had been taken out to hasten its cooling.

As we sat on the bank eating our supper, the clear light of the western sky fell on the eastern trees, and was reflected in the water, and we enjoyed so serene an evening as left nothing to describe. For the most part we think that there are few degrees of sublimity, and that the highest is but little higher than that which we now behold; but we are always deceived. Sublimer visions appear, and the former pale and fade away. We are grateful when we are reminded by interior evidence of the permanence of universal laws; for our faith is but faintly remembered, indeed, is not a remembered assurance, but a use and enjoyment of knowledge. It is when we do not have to believe, but come into actual contact with Truth, and are related to her in the most direct and intimate way. Waves of serener life pass over us from time to time, like flakes of sunlight over the fields in cloudy weather. In some happier moment, when more sap flows in the withered stalk of our life, Syria and India stretch away from our present as they do in history. All the events which make the annals of the nations are but the shadows of our private experiences. Suddenly and silently the eras which we call history awake and glimmer in us, and there is room for Alexander and Hannibal to march and conquer. In short, the history which we read is only a fainter memory of events which have happened in our own experience. Tradition is a more interrupted and feebler memory.

This world is but canvas to our imaginations. I see men with infinite pains endeavoring to realize to their bodies, what I, with at least equal pains, would realize to my imagination⁠—its capacities; for certainly there is a life of the mind above the wants of the body, and independent of it. Often the body is warmed, but the imagination is torpid; the body is fat, but the imagination is lean and shrunk. But what avails all other wealth if this is wanting? “Imagination is the air of mind,” in which it lives and breathes. All things are as I am. Where is the House of Change? The past is only so heroic as we see it. It is the canvas on which our idea of heroism is painted, and so, in one sense, the dim prospectus of our future field. Our circumstances answer to our expectations and the demand of our natures. I have noticed that if a man thinks that he needs a thousand dollars, and cannot be convinced that he does not, he will commonly be found to have them; if he lives and thinks a thousand dollars will be forthcoming, though it be to buy shoestrings with. A thousand mills will be just as slow to come to one who finds it equally hard to convince himself that he needs them.

Men are by birth equal in this, that given
Themselves and their condition, they are even.

I am astonished at the singular pertinacity and endurance of our lives. The miracle is, that what is is, when it is so difficult, if not impossible, for anything else to be; that we walk on in our particular paths so far, before we fall on death and fate, merely because we must walk in some path; that every man can get a living, and so few can do anything more. So much only can I accomplish ere health and strength are gone, and yet this suffices. The bird now sits just out of gunshot. I am never rich in money, and I am never meanly poor. If debts are incurred, why, debts are in the course of events cancelled, as it were by the same law by which they were incurred. I heard that an engagement was entered into between a certain youth and a maiden, and then I heard that it was broken off, but I did not know the reason in either case. We are hedged about, we think, by accident and circumstance, now we creep as in a dream, and now again we run, as if there were a fate in it, and all things thwarted or assisted. I cannot change my clothes but when I do, and yet I do change them, and soil the new ones. It is wonderful that this gets done, when some admirable deeds which I could mention do not get done. Our particular lives seem of such fortune and confident strength and durability as piers of solid rock thrown forward into the tide of circumstance. When every other path would fail, with singular and unerring confidence we advance on our particular course. What risks we run! famine and fire and pestilence, and the thousand forms of a cruel fate⁠—and yet every man lives till he⁠—dies. How did he manage that? Is there no immediate danger? We wonder superfluously when we hear of a somnambulist walking a plank securely⁠—we have walked a plank all our lives up to this particular string-piece where we are. My life will wait for nobody, but is being matured still without delay, while I go about the streets, and chaffer with this man and that to secure it a living. It is as indifferent and easy meanwhile as a poor man’s dog, and making acquaintance with its kind. It will cut its own channel like a mountain stream, and by the longest ridge is not kept from the sea at last. I have found all things thus far, persons and inanimate matter, elements and seasons, strangely adapted to my resources. No matter what imprudent haste in my career; I am permitted to be rash. Gulfs are bridged in a twinkling, as if some unseen baggage-train carried pontoons for my convenience, and while from the heights I scan the tempting but unexplored Pacific Ocean of Futurity, the ship is being carried over the mountains piecemeal on the backs of mules and lamas, whose keel shall plough its waves, and bear me to the Indies. Day would not dawn if it were not for

The Inward Morning

Packed in my mind lie all the clothes
Which outward nature wears,
And in its fashion’s hourly change
It all things else repairs.

In vain I look for change abroad,
And can no difference find,
Till some new ray of peace uncalled
Illumes my inmost mind.

What is it gilds the trees and clouds,
And paints the heavens so gay,
But yonder fast-abiding light
With its unchanging ray?

Lo, when the sun streams through the wood,
Upon a winter’s morn,
Where’er his silent beams intrude,
The murky night is gone.

How could the patient pine have known
The morning breeze would come,
Or humble flowers anticipate
The insect’s noonday hum⁠—

Till the new light with morning cheer
From far streamed through the aisles,
And nimbly told the forest trees
For many stretching miles?

I’ve heard within my inmost soul
Such cheerful morning news,
In the horizon of my mind
Have seen such orient hues,

As in the twilight of the dawn,
When the first birds awake,
Are heard within some silent wood,
Where they the small twigs break,

Or in the eastern skies are seen,
Before the sun appears,
The harbingers of summer heats
Which from afar he bears.

Whole weeks and months of my summer life slide away in thin volumes like mist and smoke, till at length, some warm morning, perchance, I see a sheet of mist blown down the brook to the swamp, and I float as high above the fields with it. I can recall to mind the stillest summer hours, in which the grasshopper sings over the mulleins, and there is a valor in that time the bare memory of which is armor that can laugh at any blow of fortune. For our lifetime the strains of a harp are heard to swell and die alternately, and death is but “the pause when the blast is recollecting itself.”

We lay awake a long while, listening to the murmurs of the brook, in the angle formed by whose bank with the river our tent was pitched, and there was a sort of human interest in its story, which ceases not in freshet or in drought the livelong summer, and the profounder lapse of the river was quite drowned by its din. But the rill, whose

Silver sands and pebbles sing
Eternal ditties with the spring,

is silenced by the first frosts of winter, while mightier streams, on whose bottom the sun never shines, clogged with sunken rocks and the ruins of forests, from whose surface comes up no murmur, are strangers to the icy fetters which bind fast a thousand contributary rills.

I dreamed this night of an event which had occurred long before. It was a difference with a Friend, which had not ceased to give me pain, though I had no cause to blame myself. But in my dream ideal justice was at length done me for his suspicions, and I received that compensation which I had never obtained in my waking hours. I was unspeakably soothed and rejoiced, even after I awoke, because in dreams we never deceive ourselves, nor are deceived, and this seemed to have the authority of a final judgment.

We bless and curse ourselves. Some dreams are divine, as well as some waking thoughts. Donne sings of one

Who dreamt devoutlier than most use to pray.

Dreams are the touchstones of our characters. We are scarcely less afflicted when we remember some unworthiness in our conduct in a dream, than if it had been actual, and the intensity of our grief, which is our atonement, measures the degree by which this is separated from an actual unworthiness. For in dreams we but act a part which must have been learned and rehearsed in our waking hours, and no doubt could discover some waking consent thereto. If this meanness had not its foundation in us, why are we grieved at it? In dreams we see ourselves naked and acting out our real characters, even more clearly than we see others awake. But an unwavering and commanding virtue would compel even its most fantastic and faintest dreams to respect its ever-wakeful authority; as we are accustomed to say carelessly, we should never have dreamed of such a thing. Our truest life is when we are in dreams awake.

And, more to lulle him in his slumber soft,
A trickling streame from high rock tumbling downe,
And ever-drizzling raine upon the loft,
Mixt with a murmuring winde, much like the sowne
Of swarming bees, did cast him in a swowne.
No other noyse, nor people’s troublous cryes,
As still are wont t’ annoy the walled towne,
Might there be heard; but careless Quiet lyes
Wrapt in eternall silence farre from enemyes.