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    Chapter 3

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    Chapter 3
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    With a little more deliberation in the choice of their pursuits,
    all men would perhaps become essentially students and observers, for
    certainly their nature and destiny are interesting to all alike. In
    accumulating property for ourselves or our posterity, in founding a
    family or a state, or acquiring fame even, we are mortal; but in
    dealing with truth we are immortal, and need fear no change nor
    accident. The oldest Egyptian or Hindoo philosopher raised a corner
    of the veil from the statue of the divinity; and still the trembling
    robe remains raised, and I gaze upon as fresh a glory as he did,
    since it was I in him that was then so bold, and it is he in me that
    now reviews the vision. No dust has settled on that robe; no time
    has elapsed since that divinity was revealed. That time which we
    really improve, or which is improvable, is neither past, present,
    nor future.
    My residence was more favorable, not only to thought, but to
    serious reading, than a university; and though I was beyond the
    range of the ordinary circulating library, I had more than ever come
    within the influence of those books which circulate round the world,
    whose sentences were first written on bark, and are now merely
    copied from time to time on to linen paper. Says the poet Mr
    Udd, "Being seated, to run through the region of the
    spiritual world; I have had this advantage in books. To be
    intoxicated by a single glass of wine; I have experienced this
    pleasure when I have drunk the liquor of the esoteric doctrines." I
    kept Homer's Iliad on my table through the summer, though I looked
    at his page only now and then. Incessant labor with my hands, at
    first, for I had my house to finish and my beans to hoe at the same
    time, made more study impossible. Yet I sustained myself by the
    prospect of such reading in future. I read one or two shallow books
    of travel in the intervals of my work, till that employment made me
    ashamed of myself, and I asked where it was then that I lived.
    The student may read Homer or AEschylus in the Greek without
    danger of dissipation or luxuriousness, for it implies that he in
    some measure emulate their heroes, and consecrate morning hours to
    their pages. The heroic books, even if printed in the character of
    our mother tongue, will always be in a language dead to degenerate
    times; and we must laboriously seek the meaning of each word and
    line, conjecturing a larger sense than common use permits out of
    what wisdom and valor and generosity we have. The modern cheap and
    fertile press, with all its translations, has done little to bring
    us nearer to the heroic writers of antiquity. They seem as
    solitary, and the letter in which they are printed as rare and
    curious, as ever. It is worth the expense of youthful days and
    costly hours, if you learn only some words of an ancient language,
    which are raised out of the trivialness of the street, to be
    perpetual suggestions and provocations. It is not in vain that the
    farmer remembers and repeats the few Latin words which he has heard.
    Men sometimes speak as if the study of the classics would at length
    make way for more modern and practical studies; but the adventurous
    student will always study classics, in whatever language they may be
    written and however ancient they may be. For what are the classics
    but the noblest recorded thoughts of man? They are the only oracles
    which are not decayed, and there are such answers to the most modern
    inquiry in them as Delphi and Dodona never gave. We might as well
    omit to study Nature because she is old. To read well, that is, to
    read true books in a true spirit, is a noble exercise, and one that
    will task the reader more than any exercise which the customs of the
    day esteem. It requires a training such as the athletes underwent,
    the steady intention almost of the whole life to this object. Books
    must be read as deliberately and reservedly as they were written.
    It is not enough even to be able to speak the language of that
    nation by which they are written, for there is a memorable interval
    between the spoken and the written language, the language heard and
    the language read. The one is commonly transitory, a sound, a
    tongue, a dialect merely, almost brutish, and we learn it
    unconsciously, like the brutes, of our mothers. The other is the
    maturity and experience of that; if that is our mother tongue, this
    is our father tongue, a reserved and select expression, too
    significant to be heard by the ear, which we must be born again in
    order to speak. The crowds of men who merely spoke the Greek and
    Latin tongues in the Middle Ages were not entitled by the accident
    of birth to read the works of genius written in those languages; for
    these were not written in that Greek or Latin which they knew, but
    in the select language of literature. They had not learned the
    nobler dialects of Greece and Rome, but the very materials on which
    they were written were waste paper to them, and they prized instead
    a cheap contemporary literature. But when the several nations of
    Europe had acquired distinct though rude written languages of their
    own, sufficient for the purposes of their rising literatures, then
    first learning revived, and scholars were enabled to discern from
    that remoteness the treasures of antiquity. What the Roman and
    Grecian multitude could not hear, after the lapse of ages a few
    scholars read, and a few scholars only are still reading it.
    However much we may admire the orator's occasional bursts of
    eloquence, the noblest written words are commonly as far behind or
    above the fleeting spoken language as the firmament with its stars
    is behind the clouds. There are the stars, and they who can may
    read them. The astronomers forever comment on and observe them.
    They are not exhalations like our daily colloquies and vaporous
    breath. What is called eloquence in the forum is commonly found to
    be rhetoric in the study. The orator yields to the inspiration of a
    transient occasion, and speaks to the mob before him, to those who
    can hear him; but the writer, whose more equable life is his
    occasion, and who would be distracted by the event and the crowd
    which inspire the orator, speaks to the intellect and health of
    mankind, to all in any age who can understand him.
    No wonder that Alexander carried the Iliad with him on his
    expeditions in a precious casket. A written word is the choicest of
    relics. It is something at once more intimate with us and more
    universal than any other work of art. It is the work of art nearest
    to life itself. It may be translated into every language, and not
    only be read but actually breathed from all human lips; -- not be
    represented on canvas or in marble only, but be carved out of the
    breath of life itself. The symbol of an ancient man's thought
    becomes a modern man's speech. Two thousand summers have imparted
    to the monuments of Grecian literature, as to her marbles, only a
    maturer golden and autumnal tint, for they have carried their own
    serene and celestial atmosphere into all lands to protect them
    against the corrosion of time. Books are the treasured wealth of
    the world and the fit inheritance of generations and nations.
    Books, the oldest and the best, stand naturally and rightfully on
    the shelves of every cottage. They have no cause of their own to
    plead, but while they enlighten and sustain the reader his common
    sense will not refuse them. Their authors are a natural and
    irresistible aristocracy in every society, and, more than kings or
    emperors, exert an influence on mankind. When the illiterate and
    perhaps scornful trader has earned by enterprise and industry his
    coveted leisure and independence, and is admitted to the circles of
    wealth and fashion, he turns inevitably at last to those still
    higher but yet inaccessible circles of intellect and genius, and is
    sensible only of the imperfection of his culture and the vanity and
    insufficiency of all his riches, and further proves his good sense
    by the pains which be takes to secure for his children that
    intellectual culture whose want he so keenly feels; and thus it is
    that he becomes the founder of a family.
    Those who have not learned to read the ancient classics in the
    language in which they were written must have a very imperfect
    knowledge of the history of the human race; for it is remarkable
    that no transcript of them has ever been made into any modern
    tongue, unless our civilization itself may be regarded as such a
    transcript. Homer has never yet been printed in English, nor
    AEschylus, nor Virgil even -- works as refined, as solidly done, and
    as beautiful almost as the morning itself; for later writers, say
    what we will of their genius, have rarely, if ever, equalled the
    elaborate beauty and finish and the lifelong and heroic literary
    labors of the ancients. They only talk of forgetting them who never
    knew them. It will be soon enough to forget them when we have the
    learning and the genius which will enable us to attend to and
    appreciate them. That age will be rich indeed when those relics
    which we call Classics, and the still older and more than classic
    but even less known Scriptures of the nations, shall have still
    further accumulated, when the Vaticans shall be filled with Vedas
    and Zendavestas and Bibles, with Homers and Dantes and Shakespeares,
    and all the centuries to come shall have successively deposited
    their trophies in the forum of the world. By such a pile we may
    hope to scale heaven at last.
    The works of the great poets have never yet been read by
    mankind, for only great poets can read them. They have only been
    read as the multitude read the stars, at most astrologically, not
    astronomically. Most men have learned to read to serve a paltry
    convenience, as they have learned to cipher in order to keep
    accounts and not be cheated in trade; but of reading as a noble
    intellectual exercise they know little or nothing; yet this only is
    reading, in a high sense, not that which lulls us as a luxury and
    suffers the nobler faculties to sleep the while, but what we have to
    stand on tip-toe to read and devote our most alert and wakeful hours
    I think that having learned our letters we should read the best
    that is in literature, and not be forever repeating our a-b-abs, and
    words of one syllable, in the fourth or fifth classes, sitting on
    the lowest and foremost form all our lives. Most men are satisfied
    if they read or hear read, and perchance have been convicted by the
    wisdom of one good book, the Bible, and for the rest of their lives
    vegetate and dissipate their faculties in what is called easy
    reading. There is a work in several volumes in our Circulating
    Library entitled "Little Reading," which I thought referred to a
    town of that name which I had not been to. There are those who,
    like cormorants and ostriches, can digest all sorts of this, even
    after the fullest dinner of meats and vegetables, for they suffer
    nothing to be wasted. If others are the machines to provide this
    provender, they are the machines to read it. They read the nine
    thousandth tale about Zebulon and Sophronia, and how they loved as
    none had ever loved before, and neither did the course of their true
    love run smooth -- at any rate, how it did run and stumble, and get
    up again and go on! how some poor unfortunate got up on to a
    steeple, who had better never have gone up as far as the belfry; and
    then, having needlessly got him up there, the happy novelist rings
    the bell for all the world to come together and hear, O dear! how he
    did get down again! For my part, I think that they had better
    metamorphose all such aspiring heroes of universal noveldom into man
    weather-cocks, as they used to put heroes among the constellations,
    and let them swing round there till they are rusty, and not come
    down at all to bother honest men with their pranks. The next time
    the novelist rings the bell I will not stir though the meeting-house
    burn down. "The Skip of the Tip-Toe-Hop, a Romance of the Middle
    Ages, by the celebrated author of 'Tittle-Tol-Tan,' to appear in
    monthly parts; a great rush; don't all come together." All this
    they read with saucer eyes, and erect and primitive curiosity, and
    with unwearied gizzard, whose corrugations even yet need no
    sharpening, just as some little four-year-old bencher his two-cent
    gilt-covered edition of Cinderella -- without any improvement, that
    I can see, in the pronunciation, or accent, or emphasis, or any more
    skill in extracting or inserting the moral. The result is dulness
    of sight, a stagnation of the vital circulations, and a general
    deliquium and sloughing off of all the intellectual faculties. This
    sort of gingerbread is baked daily and more sedulously than pure
    wheat or rye-and-Indian in almost every oven, and finds a surer
    The best books are not read even by those who are called good
    readers. What does our Concord culture amount to? There is in this
    town, with a very few exceptions, no taste for the best or for very
    good books even in English literature, whose words all can read and
    spell. Even the college-bred and so-called liberally educated men
    here and elsewhere have really little or no acquaintance with the
    English classics; and as for the recorded wisdom of mankind, the
    ancient classics and Bibles, which are accessible to all who will
    know of them, there are the feeblest efforts anywhere made to become
    acquainted with them. I know a woodchopper, of middle age, who
    takes a French paper, not for news as he says, for he is above that,
    but to "keep himself in practice," he being a Canadian by birth; and
    when I ask him what he considers the best thing he can do in this
    world, he says, beside this, to keep up and add to his English.
    This is about as much as the college-bred generally do or aspire to
    do, and they take an English paper for the purpose. One who has
    just come from reading perhaps one of the best English books will
    find how many with whom he can converse about it? Or suppose he
    comes from reading a Greek or Latin classic in the original, whose
    praises are familiar even to the so-called illiterate; he will find
    nobody at all to speak to, but must keep silence about it. Indeed,
    there is hardly the professor in our colleges, who, if he has
    mastered the difficulties of the language, has proportionally
    mastered the difficulties of the wit and poetry of a Greek poet, and
    has any sympathy to impart to the alert and heroic reader; and as
    for the sacred Scriptures, or Bibles of mankind, who in this town
    can tell me even their titles? Most men do not know that any nation
    but the Hebrews have had a scripture. A man, any man, will go
    considerably out of his way to pick up a silver dollar; but here are
    golden words, which the wisest men of antiquity have uttered, and
    whose worth the wise of every succeeding age have assured us of; --
    and yet we learn to read only as far as Easy Reading, the primers
    and class-books, and when we leave school, the "Little Reading," and
    story-books, which are for boys and beginners; and our reading, our
    conversation and thinking, are all on a very low level, worthy only
    of pygmies and manikins.
    I aspire to be acquainted with wiser men than this our Concord
    soil has produced, whose names are hardly known here. Or shall I
    hear the name of Plato and never read his book? As if Plato were my
    townsman and I never saw him -- my next neighbor and I never heard
    him speak or attended to the wisdom of his words. But how actually
    is it? His Dialogues, which contain what was immortal in him, lie
    on the next shelf, and yet I never read them. We are underbred and
    low-lived and illiterate; and in this respect I confess I do not
    make any very broad distinction between the illiterateness of my
    townsman who cannot read at all and the illiterateness of him who
    has learned to read only what is for children and feeble intellects.
    We should be as good as the worthies of antiquity, but partly by
    first knowing how good they were. We are a race of tit-men, and
    soar but little higher in our intellectual flights than the columns
    of the daily paper.
    It is not all books that are as dull as their readers. There
    are probably words addressed to our condition exactly, which, if we
    could really hear and understand, would be more salutary than the
    morning or the spring to our lives, and possibly put a new aspect on
    the face of things for us. How many a man has dated a new era in
    his life from the reading of a book! The book exists for us,
    perchance, which will explain our miracles and reveal new ones. The
    at present unutterable things we may find somewhere uttered. These
    same questions that disturb and puzzle and confound us have in their
    turn occurred to all the wise men; not one has been omitted; and
    each has answered them, according to his ability, by his words and
    his life. Moreover, with wisdom we shall learn liberality. The
    solitary hired man on a farm in the outskirts of Concord, who has
    had his second birth and peculiar religious experience, and is
    driven as he believes into the silent gravity and exclusiveness by
    his faith, may think it is not true; but Zoroaster, thousands of
    years ago, travelled the same road and had the same experience; but
    he, being wise, knew it to be universal, and treated his neighbors
    accordingly, and is even said to have invented and established
    worship among men. Let him humbly commune with Zoroaster then, and
    through the liberalizing influence of all the worthies, with Jesus
    Christ himself, and let "our church" go by the board.
    We boast that we belong to the Nineteenth Century and are making
    the most rapid strides of any nation. But consider how little this
    village does for its own culture. I do not wish to flatter my
    townsmen, nor to be flattered by them, for that will not advance
    either of us. We need to be provoked -- goaded like oxen, as we
    are, into a trot. We have a comparatively decent system of common
    schools, schools for infants only; but excepting the half-starved
    Lyceum in the winter, and latterly the puny beginning of a library
    suggested by the State, no school for ourselves. We spend more on
    almost any article of bodily aliment or ailment than on our mental
    aliment. It is time that we had uncommon schools, that we did not
    leave off our education when we begin to be men and women. It is
    time that villages were universities, and their elder inhabitants
    the fellows of universities, with leisure -- if they are, indeed, so
    well off -- to pursue liberal studies the rest of their lives.
    Shall the world be confined to one Paris or one Oxford forever?
    Cannot students be boarded here and get a liberal education under
    the skies of Concord? Can we not hire some Abelard to lecture to
    us? Alas! what with foddering the cattle and tending the store, we
    are kept from school too long, and our education is sadly neglected.
    In this country, the village should in some respects take the place
    of the nobleman of Europe. It should be the patron of the fine
    arts. It is rich enough. It wants only the magnanimity and
    refinement. It can spend money enough on such things as farmers and
    traders value, but it is thought Utopian to propose spending money
    for things which more intelligent men know to be of far more worth.
    This town has spent seventeen thousand dollars on a town-house,
    thank fortune or politics, but probably it will not spend so much on
    living wit, the true meat to put into that shell, in a hundred
    years. The one hundred and twenty-five dollars annually subscribed
    for a Lyceum in the winter is better spent than any other equal sum
    raised in the town. If we live in the Nineteenth Century, why
    should we not enjoy the advantages which the Nineteenth Century
    offers? Why should our life be in any respect provincial? If we
    will read newspapers, why not skip the gossip of Boston and take the
    best newspaper in the world at once? -- not be sucking the pap of
    "neutral family" papers, or browsing "Olive Branches" here in New
    England. Let the reports of all the learned societies come to us,
    and we will see if they know anything. Why should we leave it to
    Harper & Brothers and Redding & Co. to select our reading? As the
    nobleman of cultivated taste surrounds himself with whatever
    conduces to his culture -- genius -- learning -- wit -- books --
    paintings -- statuary -- music -- philosophical instruments, and the
    like; so let the village do -- not stop short at a pedagogue, a
    parson, a sexton, a parish library, and three selectmen, because our
    Pilgrim forefathers got through a cold winter once on a bleak rock
    with these. To act collectively is according to the spirit of our
    institutions; and I am confident that, as our circumstances are more
    flourishing, our means are greater than the nobleman's. New England
    can hire all the wise men in the world to come and teach her, and
    board them round the while, and not be provincial at all. That is
    the uncommon school we want. Instead of noblemen, let us have noble
    villages of men. If it is necessary, omit one bridge over the
    river, go round a little there, and throw one arch at least over the
    darker gulf of ignorance which surrounds us.
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