embodies still all the sunlight that fell on Asia Minor. No modern joy or ecstasy of ours can lower its height or dim its lustre, but there it lies in the east of literature, as it were the earliest and latest production of the mind. The ruins of Egypt oppress and stifle us with their dust, foulness preserved in cassia and pitch, and swathed in linen; the death of that which never lived. But the rays of Greek poetry struggle down to us, and mingle with the sunbeams of the recent day. The statue of Memnon is cast down, but the shaft of the Iliad still meets the sun in his rising.
"Homer is gone; and where is Jove? and where
The rival cities seven? His song outlives
Time, tower, and god,—all that then was, save Heaven."
So too, no doubt, Homer had his Homer, and Orpheus his Orpheus, in the dim antiquity which preceded them. The mythological system of the ancients, and it is still the mythology of the moderns, the poem of mankind, interwoven so wonderfully with their astronomy, and matching in grandeur and harmony the architecture of the heavens themselves, seems to point to a time when a mightier genius inhabited the earth. But, after all, man is the great poet, and not Homer nor Shakespeare; and our language itself, and the common arts of life, are his work. Poetry is so universally true and independent of experience, that it does not need any particular biography to illustrate it, but we refer it sooner or later to some Orpheus or Linus, and after ages to the genius of humanity and the gods themselves.
It would be worth the while to select our reading, for books are the society we keep; to read only the serenely true; never statistics, nor fiction, nor news, nor reports, nor periodicals, but only great poems, and when they failed, read them again, or perchance write more. Instead of other sacrifice, we might offer up our perfect thoughts to the gods daily, in hymns or psalms. For we should be at the helm at least once a day. The whole of the day should not be daytime; there should be one hour, if no more, which the day did not bring forth. Scholars are wont to sell their birthright for a mess of learning. But is it necessary to know what the speculator prints, or the thoughtless study, or the idle read, the literature of the Russians and the Chinese, or even French philosophy and much of German criticism. Read the best books first, or you may not have a chance to read them at all. "There are the worshippers with offerings, and the worshippers with mortifications; and again the worshippers with enthusiastic devotion; so there are those the wisdom of whose reading is their worship, men of subdued passions and severe manners;—This world is not for him who doth not worship; and where, O Arjoon, is there another?" Certainly, we do not need to be soothed and entertained always like children. He who resorts to the easy novel, because he is languid, does no better than if he took a nap. The front aspect of great thoughts can only be enjoyed by those who stand on the side whence they arrive. Books, not which afford us a cowering enjoyment, but in which each thought is of unusual daring; such as an idle man cannot read, and a timid one would not be entertained by, which even make us dangerous to existing institutions,—such call I good books.
All that are printed and bound are not books; they do not necessarily belong to letters, but are oftener to be ranked with the other luxuries and appendages of civilized life. Base wares are palmed off under a thousand disguises. "The way to trade," as a pedler once told me, "is to put it right through," no matter what it is, anything that is agreed on.
"You grov'ling worldlings, you whose wisdom trades
Where light ne'er shot his golden ray."
By dint of able writing and pen-craft, books are cunningly compiled, and have their run and success even among the learned, as if they were the result of a new man's thinking, and their birth were attended with some natural throes. But in a little while their covers fall off, for no binding will avail, and it appears that they are not Books or Bibles at all. There are new and patented inventions in this shape, purporting to be for the elevation of the race, which many a pure scholar and genius who has learned to read is for a moment deceived by, and finds himself reading a horse-rake, or spinning-jenny, or wooden nutmeg, or oak-leaf cigar, or steam-power press, or kitchen range, perchance, when he was seeking serene and biblical truths.
"Merchants, arise,
And mingle conscience with your merchandise."
Paper is cheap, and authors need not now erase one book before they write another. Instead of cultivating the earth for wheat and potatoes, they cultivate literature, and fill a place in the Republic of Letters. Or they would fain write for fame merely, as others actually raise crops of grain to be distilled into brandy. Books are for the most part wilfully and hastily written, as parts of a system, to supply a want real or imagined. Books of natural history aim commonly to be hasty schedules, or inventories of God's property, by some clerk. They do not in the least teach the divine view of nature, but the popular view, or rather the popular method of studying nature, and make haste to conduct the persevering pupil only into that dilemma where the professors always dwell.
"To Athens gowned he goes, and from that school
Returns unsped, a more instructed fool."
They teach the elements really of ignorance, not of knowledge, for, to speak deliberately and in view of the highest truths, it is not easy to distinguish elementary knowledge. There is a chasm between knowledge and ignorance which the arches of science can never span. A book should contain pure discoveries, glimpses of terra firma, though by shipwrecked mariners, and not the art of navigation by those who have never been out of sight of land. They must not yield wheat and potatoes, but must themselves be the unconstrained and natural harvest of their author's lives.
"What I have learned is mine; I've had my thought,
And me the Muses noble truths have taught."
We do not learn much from learned books, but from true, sincere, human books, from frank and honest biographies. The life of a good man will hardly improve us more than the life of a freebooter, for the inevitable laws appear as plainly in the infringement as in the observance, and our lives are sustained by a nearly equal expense of virtue of some kind. The decaying tree, while yet it lives, demands sun, wind, and rain no less than the green one. It secretes sap and performs the functions of health. If we choose, we may study the alburnum only. The gnarled stump has as tender a bud as the sapling.
At least let us have healthy books, a stout horse-rake or a kitchen range which is not cracked. Let not the poet shed tears only for the public weal. He should be as vigorous as a sugar-maple, with sap enough to maintain his own verdure, beside what runs into the troughs, and not like a vine, which being cut in the spring bears no fruit, but bleeds to death in the endeavor to heal its wounds. The poet is he that hath fat enough, like bears and marmots, to suck his claws all winter. He hibernates in this world, and feeds on his own marrow. We love to think in winter, as we walk over the snowy pastures, of those happy dreamers that lie under the sod, of dormice and all that race of dormant creatures, which have such a superfluity of life enveloped in thick folds of fur, impervious to cold. Alas, the poet too is, in one sense, a sort of dormouse gone into winter quarters of deep and serene thoughts, insensible to surrounding circumstances; his words are the relation of his oldest and finest memory, a wisdom drawn from the remotest experience. Other men lead a starved existence, meanwhile, like hawks, that would fain keep on the wing, and trust to pick up a sparrow now and then.
There are already essays and poems, the growth of this land, which are not in vain, all which, however, we could conveniently have stowed in the till of our chest. If the gods permitted their own inspiration to be breathed in vain, these might be overlooked in the crowd, but the accents of truth are as sure to be heard at last on earth as in heaven. They already seem ancient, and in some measure have lost the traces of their modern birth. Here are they who
"ask for that which is our whole life's light,
For the perpetual, true and clear
