Avenel Day Essay

March 5, 2015

By: Taylor Craig, Georgetown Field Hockey Junior Defender

On a hot August morning two and a half years ago, I first met the people who would soon become my family. Since then, that family has only grown, welcoming new coaches, new teammates, and new administrative supporters. At the time, though, I didn't realize just how integral this family would be to my development.

During my freshman year, I took great pride in being on a Division I team. I was proud to be able to wear the gear that separated the athletes from the rest of the student body, I was proud to be able to play on Astroturf for the first time with a stick that I had never dreamed of purchasing for myself, and I was proud to be able to compete against some of the best teams in the country. When friends or family members would ask me about my experiences, however, I was not quite as proud to tell them that my position was "left bench" and that my biggest responsibility during a game was making sure the water bottles were full for time-outs. At the same time, I knew my place and I knew that I was in no way prepared for college field hockey. This changed in my sophomore year, when I saw more playing time and eventually earned a starting position.

In October of this year, I sustained a season-ending concussion that sent me back to the bench. Once again, I found myself watching from the sidelines--but this time, something was different. Something had changed since I had last been filling water bottles. Was it just the new field? Was it the new coaching staff? Was it the fact that we had enough fans to dub them a "cheering section?" Those things were different, sure, but there was something more. I didn't yet know what it was, but I had a feeling that over the next few weeks, I'd have no choice but to find out. That's the funny thing about a concussion: it doesn't care who you are or what you're doing. It doesn't care if you have classes to go to or if you have to do well on that test the next day to keep your GPA where it needs to be. It is not concerned with your social life. It's impartial to your workout routine and your mile time. A concussion won't listen if all you really want to do is sit at home and watch Netflix. All a concussion will do is press pause. Mine did. Mine forced me to stop, take a step back, and re-evaluate. It made me look at what I was doing and if I actually was where I wanted to be. Was I happy? Did I belong here? Did I really want to keep waking up at 5 a.m. just to watch people play a sport that I couldn't play?



If this had happened during my freshman year, the answer to all of those questions would have unequivocally been "no." But when I stood on the sideline that day in October and wondered why it felt different, it was because at some point over the past year, my answers to those questions had all become "yes." Over the next few weeks, as I kept watching my team from the outside, I began to discover the reasons why.

The first thing I noticed was how much I loved getting to the field hours before the campus awoke for the day. In the two weeks that followed the concussion, I was told to stay home from all team activities, including practices, lifts, and film sessions. Although initially I appreciated the extra few hours of sleep, this relief quickly turned to gloom when I hadn't seen some of my teammates for 24, then 48, then 72 hours. I realized that I actually missed the sound of my 5 a.m. alarm. I missed fumbling for my backpack in the dark, groggily brushing my teeth with my roommates, nervously digging for a quick breakfast that could be easily digested before practice, and hurrying toward campus with the other juniors while speculating about the workout ahead. Some days, we would be walking to practice when we'd spot three or four other figures a block away. We wouldn't even stop to consider that those figures could be anyone other than a few of the sophomores before blurting their names at a volume completely inappropriate for the time of day. It was as if the hours from 6-8 were set aside for only us. It didn't matter what would happen later in the day--for those two hours, all that mattered was that we were doing what we loved most. Second, I observed that our team had taken on a sense of ownership that I had not remembered it developing. All of a sudden, it seemed, people were calling themselves out if they made a mistake at practice; everyone was taking it upon herself to perfect her new role in the attacking penalty corner setup; and defenders were saying, "I'll get back next time" instead of, "it wasn't my fault." We were all working toward the same goal--and, at some point during the season, we had decided that in order to achieve that goal, we each had to take responsibility for the part we would play in getting there.

The third thing I saw was that every single person on our team was grateful for the opportunity that they had to go to a school like Georgetown and to be part of our underdog program. After one of our late season wins, the team was stretching when I saw one of our seniors turn to another and say, excitedly: "another win, I can't believe it!" In that moment, it was evident that nobody was taking the successes that we had this season for granted. We recognized how far we had come, and we were all grateful for having been part of it.

Finally, every day that I stood on the sideline I noticed that we were becoming more and more of a family. When the captains turned to a freshman (or a quiet junior) and asked for her opinion, it was clear that everyone's voice mattered; when one of our sophomores asked for extra workouts because she wanted to be able to catch our fastest runners, this evidenced an underlying selfless desire do what was best for the team; and, when one of our seniors scored her first career goal in her last career game, the erupting noise from our bench told me that when one of us succeeded, we all succeeded.

Of course, each aspect of our culture has been positively influenced by the arrival of our three new coaches: Shannon Soares, Shelly Montgomery, and Mary Beth Barham. Our coaches bring an energy and passion with them every day that is unparalleled, pushing us to become the best versions of ourselves as players, students, emerging leaders, teammates, and friends. I count myself lucky that they have come into my life, because I have no doubt that they have each changed it for the better. I am not alone in feeling this way, either. "Our coaches have taught us to be more process-oriented, rather than focus on the outcome," said co-captain Louise Chakejian. "They have taught us the value in defining our true successes not by the number of wins and losses, but by the smaller victories that represent the upward progress of this program. They push us to take risks on and off the field while teaching us that making mistakes is the only way to truly learn and improve." Co-captain Emily Weinberg added, "Our coaches have shown us that through hard work, trust, and a positive mentality, we can break down our `brick walls' and overcome any possible barriers. From this, we know that each game and each practice, no matter how challenging, are obstacles that we can overcome--all to better ourselves, our teammates, and the program."

Without Shannon fighting for us, our team would not have been able to practice and play our games on a home field for the first time since the 2006 season. After spending the first portion of our careers practicing at American University and playing our home games at the University of Maryland, for the upperclassmen there was nothing quite like walking out on the field before our first home game. "This year, we were able to walk onto our true home field and see `WE ARE GEORGETOWN' while being enthusiastically greeted by our family, friends, and fans," said senior Elizabeth Mueller. "As an athlete, there is no greater joy than being able to play for your school, at your school, with the support of your school surrounding you."

Over the past few months, I have often thought of the seniors that have graduated in the last two years, and of how I hadn't paid any mind to their insistence of, "no really, you will miss even the hardest days." I have come to realize that my concussion had handed me a unique opportunity, enabling me to remove myself from the team only far enough to recognize those experiences that in one short year would be what I missed most. In short, I had to get hit that day in October in order to fully appreciate the transformation of our program. Of course, this team culture had been there all along--I just hadn't been looking for it. If one day someone entering a program like ours asks me for advice, I'll say this: look for it. Don't make a concussion the reason that you finally pay attention to what makes your team special. You have control over what you do and do not notice. Look for it. You never know, you might end up finding the reasons why you call those people your family.

Ralph Waldo Emerson   The Complete Works.  
Vol. VII. Society and Solitude: Twelve Chapters
  D of Time, the hypocritic Days,
Muffled and dumb like barefoot dervishes,
And marching single in an endless file,
Bring diadems and fagots in their hands.
To each they offer gifts after his will,
Bread, kingdoms, stars and sky that holds them all.
I, in my pleachèd garden, watched the pomp,
Forgot my morning wishes, hastily
Took a few herbs and apples, and the Day
Turned and departed silent. I, too late,
Under her solemn fillet saw the scorn.

  T passing moment is an edifice
Which the Omnipotent cannot rebuild.

O 1 nineteenth century is the age of tools. They grew out of our structure. “Man is the meter of all things,” said Aristotle; “the hand is the instrument of instruments, and the mind is the form of forms.” 2 The human body is the magazine of inventions, the patent office, where are the models from which every hint was taken. All the tools and engines on earth are only extensions of its limbs and senses. One definition of man is “an intelligence served by organs.” Machines can only second, not supply, his unaided senses. The body is a meter. The eye appreciates finer differences than art can expose. The apprentice clings to his foot-rule; a practised mechanic will measure by his thumb and his arm with equal precision; and a good surveyor will pace sixteen rods more accurately than another man can measure them by tape. 3 The sympathy of eye and hand by which an Indian or a practised slinger hits his mark with a stone, or a wood-chopper or a carpenter swings his axe to a hair-line on his log, are examples; and there is no sense or organ which is not capable of exquisite performance.
  Men love to wonder, and that is the seed of our science; and such is the mechanical determination of our age, and so recent are our best contrivances, that use has not dulled our joy and pride in them; and we pity our fathers for dying before steam and galvanism, sulphuric ether and ocean telegraphs, photograph and spectroscope arrived, as cheated out of half their human estate. These arts open great gates of a future, promising to make the world plastic and to lift human life out of its beggary to a god-like ease and power.
  Our century to be sure had inherited a tolerable apparatus. We had the compass, the printing-press, watches, the spiral spring, the barometer, the telescope. Yet so many inventions have been added that life seems almost made over new; and as Leibnitz said of Newton, that “if he reckoned all that had been done by mathematicians from the beginning of the world down to Newton, and what had been done by him, his would be the better half,” so one might say that the inventions of the last fifty years counterpoise those of the fifty centuries before them. For the vast production and manifold application of iron is new; and our common and indispensable utensils of house and farm are new; the sewing-machine, the power-loom, the McCormick reaper, the mowing-machines, gaslight, lucifer matches, and the immense productions of the laboratory, are new in this century, and one franc’s worth of coal does the work of a laborer for twenty days.
  Why need I speak of steam, the enemy of space and time, with its enormous strength and delicate applicability, which is made in hospitals to bring a bowl of gruel to a sick man’s bed, and can twist beams of iron like candy-braids, and vies with the forces which upheaved and doubled over the geologic strata? Steam is an apt scholar and a strong-shouldered fellow, but it has not yet done all its work. It already walks about the field like a man, and will do anything required of it. It irrigates crops, and drags away a mountain. It must sew our shirts, it must drive our gigs; taught by Mr. Babbage, it must calculate interest and logarithms. Lord Chancellor Thurlow thought it might be made to draw bills and answers in chancery. If that were satire, it is yet coming to render many higher services of a mechanico-intellectual kind, and will leave the satire short of the fact.
  How excellent are the mechanical aids we have applied to the human body, as in dentistry, in vaccination, in the rhinoplastic treatment; in the beautiful aid of ether, like a finer sleep; and in the boldest promiser of all,—the transfusion of the blood,—which, in Paris, it was claimed, enables a man to change his blood as often as his linen!
  What of this dapper caoutchouc and gutta-percha, which make water-pipes and stomach-pumps, belting for mill-wheels, and diving-bells, and rain-proof coats for all climates, which teach us to defy the wet, and put every man on a footing with the beaver and the crocodile? What of the grand tools with which we engineer, like kobolds and enchanters, tunnelling Alps, canalling the American Isthmus, piercing the Arabian desert? In Massachusetts we fight the sea successfully with beach-grass and broom, and the blowing sand-barrens with pine plantations. The soil of Holland, once the most populous in Europe, is below the level of the sea. Egypt, where no rain fell for three thousand years, now, it is said, thanks Mehemet Ali’s irrigations and planted forests for late-returning showers. The old Hebrew king said, “He makes the wrath of man to praise him.” And there is no argument of theism better than the grandeur of ends brought about by paltry means. The chain of Western railroads from Chicago to the Pacific has planted cities and civilization in less time than it costs to bring an orchard into bearing.
  What shall we say of the ocean telegraph, that extension of the eye and ear, whose sudden performance astonished mankind as if the intellect were taking the brute earth itself into training, and shooting the first thrills of life and thought through the unwilling brain? 4
  There does not seem any limit to these new informations of the same Spirit that made the elements at first, and now, through man, works them. Art and power will go on as they have done,—will make day out of night, time out of space, and space out of time.
  Invention breeds invention. No sooner is the electric telegraph devised than gutta-percha, the very material it requires, is found. The aëronaut is provided with gun-cotton, the very fuel he wants for his balloon. When commerce is vastly enlarged, California and Australia expose the gold it needs. When Europe is over-populated, America and Australia crave to be peopled; and so throughout, every chance is timed, as if Nature, who made the lock, knew where to find the key.
  Another result of our arts is the new intercourse which is surprising us with new solutions of the embarrassing political problems. The intercourse is not new, but the scale is new. Our selfishness would have held slaves, or would have excluded from a quarter of the planet all that are not born on the soil of that quarter. Our politics are disgusting; but what can they help or hinder when from time to the primal instincts are impressed on masses of mankind, when the nations are in exodus and flux? Nature loves to cross her stocks,—and German, Chinese, Turk, Russ and Kanaka were putting out to sea, 5 and intermarrying race with race; and commerce took the hint, and ships were built capacious enough to carry the people of a county. 6
  This thousand-handed art has introduced a new element into the state. The science of power is forced to remember the power of science. Civilization mounts and climbs. Malthus, when he stated that the mouths went on multiplying geometrically and the food only arithmetically, forgot to say that the human mind was also a factor in political economy, and that the augmenting wants of society would be met by an augmenting power of invention.
  Yes, we have a pretty artillery of tools now in our social arrangements: we ride four times as fast as our fathers did; travel, grind, weave, forge, plant, till and excavate better. We have new shoes, gloves, glasses and gimlets; we have the calculus; we have the newspaper, which does its best to make every square acre of land and sea give an account of itself at your breakfast-table; we have money, and paper money; we have language,—the finest tool of all, and nearest to the mind. Much will have more. Man flatters himself that his command over Nature must increase. Things begin to obey him. We are to have the balloon yet, and the next war will be fought in the air. We may yet find a rose-water that will wash the negro white. He sees the skull of the English race changing from its Saxon type under the exigencies of American life.
  Tantalus, who in old times was seen vainly trying to quench his thirst with a flowing stream which ebbed whenever he approached it, has been seen again lately. He is in Paris, in New York, in Boston. He is now in great spirits; thinks he shall reach it yet; thinks he shall bottle the wave. It is however getting a little doubtful. Things have an ugly look still. No matter how many centuries of culture have preceded, the new man always finds himself standing on the brink of chaos, always in a crisis. Can anybody remember when the times were not hard, and money not scarce? Can anybody remember when sensible men, and the right sort of men, and the right sort of women, were plentiful? Tantalus begins to think steam a delusion, and galvanism no better than it should be.
  Many facts concur to show that we must look deeper for our salvation than to steam, photographs, balloons or astronomy. 7 These tools have some questionable properties. They are reagents. Machinery is aggressive. The weaver becomes a web, the machinist a machine. If you do not use the tools, they use you. All tools are in one sense edge-tools, and dangerous. A man builds a fine house; and now he has a master, and a task for life: he is to furnish, watch, show it, and keep it in repair, the rest of his days. 8 A man has a reputation, and is no longer free, but must respect that. A man makes a picture or a book, and, if it succeeds, ’t is often the worse for him. I saw a brave man the other day, hitherto as free as the hawk or the fox of the wilderness, constructing his cabinet of drawers for shells, eggs, minerals and mounted birds. It was easy to see that he was amusing himself with making pretty links for his own limbs.
  Then the political economist thinks “’t is doubtful if all the mechanical inventions that ever existed have lightened the day’s toil of one human being.” The machine unmakes the man. Now that the machine is so perfect, the engineer is nobody. Every new step in improving the engine restricts one more act of the engineer,—unteaches him. Once it took Archimedes; now it only needs a fireman, and a boy to know the coppers, to pull up the handles or mind the water-tank. But when the engine breaks, they can do nothing.
  What sickening details in the daily journals! I believe they have ceased to publish the Newgate Calendar and the Pirate’s Own Book since the family newspapers, namely the New York Tribune and the London Times, have quite superseded them in the freshness as well as the horror of their records of crime. Politics were never more corrupt and brutal; and Trade, that pride and darling of our ocean, that educator of nations, that benefactor in spite of itself, ends in shameful defaulting, bubble and bankruptcy, all over the world. 9
  Of course we resort to the enumeration of his arts and inventions as a measure of the worth of man. But if, with all his arts, he is a felon, we cannot assume the mechanical skill or chemical resources as the measure of worth. Let us try another gauge.
  What have these arts done for the character, for the worth of mankind? Are men better? ’T is sometimes questioned whether morals have not declined as the arts have ascended. Here are great arts and little men. Here is greatness begotten of paltriness. We cannot trace the triumphs of civilization to such benefactors as we wish. The greatest meliorator of the world is selfish, huckstering Trade. Every victory over matter ought to recommend to man the worth of his nature. But now one wonders who did all this good. Look up the inventors. Each has his own knack; his genius is in veins and spots. But the great, equal, symmetrical brain, fed from a great heart, you shall not find. Every one has more to hide than he has to show, or is lamed by his excellence. ’T is too plain that with the material power the moral progress has not kept pace. It appears that we have not made a judicious investment. Works and days were offered us, and we took works.
  The new study of the Sanskrit has shown us the origin of the old names of God,—Dyaus, Deus, Zeus, Zeu pater, Jupiter,—names of the sun, still recognizable through the modifications of our vernacular words, importing that the Day is the Divine Power and Manifestation, and indicating that those ancient men, in their attempts to express the Supreme Power of the universe, called him the Day, and that this name was accepted by all the tribes. 10
  Hesiod wrote a poem which he called Works and Days, in which he marked the changes of the Greek year, instructing the husbandman at the rising of what constellation he might safely sow, when to reap, when to gather wood, when the sailor might launch his boat in security from storms, and what admonitions of the planets he must heed. It is full of economies for Grecian life, noting the proper age for marriage, the rules of household thrift and of hospitality. The poem is full of piety as well as prudence, and is adapted to all meridians by adding the ethics of works and of days. But he has not pushed his study of days into such inquiry and analysis as they invite.
  A farmer said “he should like to have all the land that joined his own.” Bonaparte, who had the same appetite, endeavored to make the Mediterranean a French lake. Czar Alexander was more expansive, and wished to call the Pacific my ocean; and the Americans were obliged to resist his attempts to make it a close sea. But if he had the earth for his pasture and the sea for his pond, he would be a pauper still. He only is rich who owns the day. There is no king, rich man, fairy or demon who possesses such power as that. The days are ever divine as to the first Aryans. They are of the least pretension and of the greatest capacity of anything that exists. They come and go like muffled and veiled figures, sent from a distant friendly party; but they say nothing, and if we do not use the gifts they bring, they carry them as silently away. 11
  How the day fits itself to the mind, winds itself round it like a fine drapery, clothing all its fancies! Any holiday communicates to us its color. We wear its cockade and favors in our humor. Remember what boys think in the morning of “Election day,” of the Fourth of July, of Thanksgiving or Christmas. The very stars in their courses wink to them of nuts and cakes, bonbons, presents and fire-works. Cannot memory still descry the old school-house and its porch, somewhat hacked by jack-knives, where you spun tops and snapped marbles; and do you not recall that life was then calendared by moments, threw itself into nervous knots of glittering hours, even as now, and not spread itself abroad an equable felicity? In college terms, and in years that followed, the young graduate, when the Commencement anniversary returned, though he were in a swamp, would see a festive light and find the air faintly echoing with plausive academic thunders. In solitude and in the country, what dignity distinguishes the holy time! The old Sabbath, or Seventh Day, white with the religions of unknown thousands of years, when this hallowed hour dawns out of the deep,—a clean page, which the wise may inscribe with truth, whilst the savage scrawls it with fetishes,—the cathedral music of history breathes through it a psalm to our solitude.
  So, in the common experience of the scholar, the weathers fit his moods. A thousand tunes the variable wind plays, a thousand spectacles it brings, and each is the frame or dwelling of a new spirit. I used formerly to choose my time with some nicety for each favorite book. One author is good for winter, and one for the dog-days. The scholar must look long for the right hour for Plato’s Timæus. At last the elect morning arrives, the early dawn,—a few lights conspicuous in the heaven, as of a world just created and still becoming,—and in its wide leisures we dare open that book. 12
  There are days when the great are near us, when there is no frown on their brow, no condescension even; when they take us by the hand, and we share their thought. There are days which are the carnival of the year. The angels assume flesh, and repeatedly become visible. The imagination of the gods is excited and rushes on every side into forms. Yesterday not a bird peeped; the world was barren, peaked and pining: to-day ’t is inconceivably populous; creation swarms and meliorates.
  The days are made on a loom whereof the warp and woof are past and future time. They are majestically dressed, as if every god brought a thread to the skyey web. ’T is pitiful the things by which we are rich or poor,—a matter of coins, coats and carpets, a little more or less stone, or wood, or paint, the fashion of a cloak or hat; like the luck of naked Indians, of whom one is proud in the possession of a glass bead or a red feather, and the rest miserable in the want of it. But the treasures which Nature spent itself to amass,—the secular, refined, composite anatomy of man, which all strata go to form, which the prior races, from infusory and saurian, existed to ripen; the surrounding plastic natures; the earth with its foods; the intellectual, temperamenting air; the sea with its invitations; the heaven deep with worlds; and the answering brain and nervous structure replying to these; the eye that looketh into the deeps, which again look back to the eye, abyss to abyss;—these, not like a glass bead, or the coins or carpets, are given immeasurably to all. 13
  This miracle is hurled into every beggar’s hands. The blue sky is a covering for a market and for the cherubim and seraphim. The sky is the varnish or glory with which the Artist has washed the whole work,—the verge or confines of matter and spirit. Nature could no father go. Could our happiest dream come to pass in solid fact,—could a power open our eyes to behold “millions of spiritual creatures walk the earth,” 14—I believe I should find that mid-plain on which they moved floored beneath and arched above with the same web of blue depth which weaves itself over me now, as I trudge the streets on my affairs.
  It is singular that our rich English language should have no word to denote the face of the world. Kinde was the old English term, which, however, filled only half the range of our fine Latin word, with its delicate future tense,—natura, about to be born, or what German philosophy denotes as a becoming. But nothing expresses that power which seems to work for beauty alone. The Greek Kosmos did; and therefore, with great propriety, Humboldt entitles his book, which recounts the last results of science, Cosmos.
  Such are the days,—the earth is the cup, the sky is the cover, of the immense bounty of Nature which is offered us for our daily aliment; but what a force of illusion begins life with us and attends us to the end! 15 We are coaxed, flattered and duped from morn to eve, from birth to death; and where is the old eye that ever saw through the deception? The Hindoos represent Maia, the illusory energy of Vishnu, as one of his principal attributes. As if, in this gale of warring elements which life is, it was necessary to bind souls to human life as mariners in a tempest lash themselves to the mast and bulwarks of a ship, and Nature employed certain illusions as her ties and straps,—a rattle, a doll, an apple, for a child; skates, a river, a boat, a horse, a gun, for the growing boy; and I will not begin to name those of the youth and adult, for they are numberless. Seldom and slowly the mask falls and the pupil is permitted to see that all is one stuff, cooked and painted under many counterfeit appearances 16. Hume’s doctrine was that the circumstances vary, the amount of happiness does not; that the beggar cracking fleas in the sunshine under a hedge, and the duke rolling by in his chariot; the girl equipped for her first ball, and the orator returning triumphant from the debate, had different means, but the same quantity of pleasant excitement.
  This element of illusion lends all its force to hide the values of present time. Who is he that does not always find himself doing something less than his best task? “What are you doing?” “O, nothing; I have been doing thus, or I shall do so or so, but now I am only—” Ah! poor dupe, will you never slip out of the web of the master juggler,—never learn that as soon as the irrecoverable years have woven their blue glory between to-day and us these passing hours shall glitter and draw us as the wildest romance and the homes of beauty and poetry? How difficult to deal erect with them! The events they bring, their trade, entertainments and gossip, their urgent work, all throw dust in the eyes and distract attention. He is a strong man who can look them in the eye, see through this juggle, feel their identity, and keep his own; who can know surely that one will be like another to the end of the world, nor permit love, or death, or politics, or money, war or pleasure to draw him from his task. 17
  The world is always equal to itself, and every man in moments of deeper thought is apprised that he is repeating the experiences of the people in the streets of Thebes or Byzantium. An everlasting Now reigns in Nature, which hangs the same roses on our bushes which charmed the Roman and the Chaldæan in their hanging-gardens. ’To what end, then,’ he asks, ‘should I study languages, and traverse countries, to learn so simple truths?’
  History of ancient art, excavated cities, recovery of books and inscriptions,—yes, the works were beautiful, and the history worth knowing; and academies convene to settle the claims of the old schools. What journeys and measurements,—Niebuhr and Müller and Layard,—to identify the plain of Troy and Nimroud town! And your homage to Dante costs you so much sailing; and to ascertain the discoverers of America needs as much voyaging as the discovery cost. Poor child! that flexible clay of which these old brothers moulded their admirable symbols was not Persian, nor Memphian, nor Teutonic, nor local at all, but was common lime and silex and water and sunlight, the heat of the blood and the heaving of the lungs; it was that clay which thou heldest but now in thy foolish hands, and threwest away to go and seek in vain in sepulchres, mummy-pits and old book-shops of Asia Minor, Egypt and England. It was the deep to-day which all men scorn; the rich poverty which men hate; the populous, all-loving solitude which men quit for the tattle of towns. H lurks, he hides,—he who is success, reality, joy and power. 18 One of the illusions is that the present hour is not the critical, decisive hour. Write it on your heart that every day is the best day in the year. No man has learned anything rightly until he knows that every day is Doomsday. 19 ’T is the old secret of the gods that they come in low disguises. ’T is the vulgar great who come dizened with gold and jewels. Real kings hide away their crowns in their wardrobes, and affect a plain and poor exterior. In the Norse legend of our ancestors, Odin dwells in a fisher’s hut and patches a boat. In the Hindoo legends, Hari dwells a peasant among peasants. In the Greek legend, Apollo lodges with the shepherds of Admetus, and Jove liked to rusticate among the poor Ethiopians. So, in our history, Jesus is born in a barn, and his twelve peers are fishermen. ’T is the very principle of science that Nature shows herself best in leasts; it was the maxim of Aristotle and Lucretius; and, in modern times, of Swedenborg and of Hahnemann. The order of changes in the egg determines the age of fossil strata. So it was the rule of our poets, in the legends of fairy lore, that the fairies largest in power were the least in size. In the Christian graces, humility stands highest of all, in the form of the Madonna; and in life, this is the secret of the wise. We owe to genius always the same debt, of lifting the curtain from the common, and showing us that divinities are sitting disguised in the seeming gang of gypsies and pedlers. In daily life, what distinguishes the master is the using those materials he has, instead of looking about for what are more renowned, or what others have used well. “A general,” said Bonaparte, 20 “always has troops enough, if he only knows how to employ those he has, and bivouacs with them.” Do not refuse the employment which the hour brings you, for one more ambitious. 21 The highest heaven of wisdom is alike near from every point, and thou must find it, if at all, by methods native to thyself alone.
  That work is ever the more pleasant to the imagination which is not now required. How wistfully, when we have promised to attend the working committee, we look at the distant hills and their seductions!
  The use of history is to give value to the present hour and its duty. That is good which commends to me my country, my climate, my means and materials, my associates. I knew a man in a certain religious exaltation who “thought it an honor to wash his own face.” He seemed to me more sane than those who hold themselves cheap.
  Zoölogists may deny that horse-hairs in the water change to worms, but I find that whatever is old corrupts, and the past turns to snakes. 22 The reverence for the deeds of our ancestors is a treacherous sentiment. Their merit was not to reverence the old, but to honor the present moment; and we falsely make them excuses of the very habit which they hated and defied.
  Another illusion is that there is not time enough for our work. Yet we might reflect that though many creatures eat from one dish, each, according to its constitution, assimilates from the elements what belongs to it, whether time, or space, or light, or water, or food. A snake converts whatever prey the meadow yields him into snake; a fox, into fox; and Peter and John are working up all existence into Peter and John. A poor Indian chief of the Six Nations of New York made a wiser reply than any philosopher, to some one complaining that he had not enough time. “Well,” said Red Jacket, “I suppose you have all there is.”
  A third illusion haunts us, that a long duration, as a year, a decade, a century, is valuable. But an old French sentence says, “God works in moments,”—“En peu d’heure Dieu labeure.” We ask for long life, but ’t is deep life, or grand moments, that signify. Let the measure of time be spiritual, not mechanical. Life is unnecessarily long. Moments of insight, of fine personal relation, a smile, a glance,—what ample borrowers of eternity they are! 23 Life culminates and concentrates; and Homer said, “The gods ever give to mortals their apportioned share of reason only on one day.” 24
  I am of the opinion of the poet Wordsworth, that “there is no real happiness in this life but in intellect and virtue.” I am of the opinion of Pliny that “whilst we are musing on these things, we are adding to the length of our lives.” 25 I am of the opinion of Glauco, who said, “The measure of life, O Socrates, is, with the wise, the speaking and hearing such discourses as yours.”
  He only can enrich me who can recommend to me the space between sun and sun. ’T is the measure of a man,—his apprehension of a day. For we do not listen with the best regard to the verses of a man who is only a poet, nor to his problems if he is only an algebraist; but if a man is at once acquainted with the geometric foundations of things and with their festal splendor, his poetry is exact and his arithmetic musical. And him I reckon the most learned scholar, not who can unearth for me the buried dynasties of Sesostris and Ptolemy, the Sothiac era, the Olympiads and consulships, but who can unfold the theory of this particular Wednesday. Can he uncover the ligaments concealed from all but piety, which attach the dull men and things we know to the First Cause? These passing fifteen minutes, men think, are time, not eternity; are low and subaltern, are but hope or memory; that is, the way to or the way from welfare, but not welfare. Can he show their tie? That interpreter shall guide us from a menial and eleemosynary existence into riches and stability. He dignifies the place where he is. 26 This mendicant America, this curious, peering, itinerant, imitative America, studious of Greece and Rome, of England and Germany, will take off its dusty shoes, will take off its glazed traveller’s-cap and sit at home with repose and deep joy on its face. The world has no such landscape, the æons of history no such hour, the future no equal second opportunity. Now let poets sing! now let arts unfold!
  One more view remains. But life is good only when it is magical and musical, a perfect timing and consent, and when we do not anatomize it. You must treat the days respectfully, you must be a day yourself, and not interrogate it like a college professor. The world is enigmatical,—everything said, and everything known or done,—and must not be taken literally, but genially. We must be at the top of our condition to understand anything rightly. You must hear the bird’s song without attempting to render it into nouns and verbs. Cannot we be a little abstemious and obedient? Cannot we let the morning be?
  Everything in the universe goes by indirection. There are no straight lines. I remember well the foreign scholar who made a week of my youth happy by his visit. “The savages in the islands,” he said, “delight to play with the surf, coming in on the top of the rollers, then swimming out again, and repeat the delicious manœuvre for hours. Well, human life is made up of such transits. There can be no greatness without abandonment. But here your very astronomy is an espionage. I dare not go out of doors and see the moon and stars, but they seem to measure my tasks, to ask how many lines or pages are finished since I saw them last. Not so, as I told you, was it in Belleisle. The days at Belleisle were all different, and only joined by a perfect love of the same object. Just to fill the hour,—that is happiness. Fill my hour, ye gods, so that I shall not say, whilst I have done this, ‘Behold, also, an hour of my life is gone,’—but rather, ‘I have lived an hour.’” 27
  We do not want factitious men, who can do any literary or professional feat, as, to write poems, or advocate a cause, or carry a measure, for money; or turn their ability indifferently in any particular direction by the strong effort of will. No, what has been best done in the world,—the works of genius,—cost nothing. There is no painful effort, but it is the spontaneous flowing of the thought. Shakspeare made his Hamlet as a bird weaves its nest. Poems have been written between sleeping and waking, irresponsibly. Fancy defines herself:—
  “Forms that men spy
With the half-shut eye
In the beams of the setting sun, am I.” 28
The masters painted for joy, and knew not that virtue had gone out of them. They could not paint the like in cold blood. The masters of English lyric wrote their songs so. It was a fine efflorescence of fine powers; as was said of the letters of the Frenchwoman,—“the charming accident of their more charming existence.” Then the poet is never the poorer for his song. A song is no song unless the circumstance is free and fine. If the singer sing from a sense of duty or from seeing no way of escape, I had rather have none. Those only can sleep who do not care to sleep; and those only write or speak best who do not too much respect the writing or the speaking.
  The same rule holds in science. The savant is often an amateur. His performance is a memoir to the Academy on fish-worms, tadpoles, or spiders’ legs; he observes as other academicians observe; he is on stilts at a microscope, and his memoir finished and read and printed, he retreats into his routinary existence, which is quite separate from his scientific. But in Newton, science was as easy as breathing; he used the same wit to weigh the moon that he used to buckle his shoes; and all his life was simple, wise and majestic. So was it in Archimedes,—always self-same, like the sky. In Linnæus, in Franklin, the like sweetness and equality,—no stilts, no tiptoe; and their results are wholesome and memorable to all men.
  In stripping time of its illusions, in seeking to find what is the heart of the day, we come to the quality of the moment, and drop the duration altogether. It is the depth at which we live and not at all the surface extension that imports. We pierce to the eternity, of which time is the flitting surface; and, really, the least acceleration of thought and the least increase of power of thought, make life to seem and to be of vast duration. We call it time; but when that acceleration and that deepening take effect, it acquires another and a higher name.
  There are people who do not need much experimenting; who, after years of activity, say, We knew all this before; who love at first sight and hate at first sight; discern the affinities and repulsions; who do not care so much for conditions as others, for they are always in one condition and enjoy themselves; who dictate to others and are not dictated to; who in their consciousness of deserving success constantly slight the ordinary means of attaining it; 29 who have self-existence and self-help; who are suffered to be themselves in society; who are great in the present; who have no talents, or care not to have them,—being that which was before talent, and shall be after it, and of which talent seems only a tool: this is character, the highest name at which philosophy has arrived.
  ’T is not important how the hero does this or this, but what he is. What he is will appear in every gesture and syllable. In this way the moment and the character are one.
  It is a fine fable for the advantage of character over talent, the Greek legend of the strife of Jove and Phœbus. Phœbus challenged the gods, and said, “Who will outshoot the far-darting Apollo?” Zeus said, “I will.” Mars shook the lots in his helmet, and that of Apollo leaped out first. Apollo stretched his bow and shot his arrow into the extreme west. Then Zeus rose, and with one stride cleared the whole distance, and said, “Where shall I shoot? there is no space left.” So the bowman’s prize was adjudged to him who drew no bow.
  And this is the progress of every earnest mind; from the works of man and the activity of the hands to a delight in the faculties which rule them; from a respect to the works to a wise wonder at this mystic element of time in which he is conditioned; from local skills and the economy which reckons the amount of production per hour to the finer economy which respects the quality of what is done, and the right we have to the work, or the fidelity with which it flows from ourselves; then to the depth of thought it betrays, looking to its universality, or that its roots are in eternity, not in time. Then it flows from character, that sublime health which values one moment as another, and makes us great in all conditions, and as the only definition we have of freedom and power. 30
Note 1. The lecture “Works and Days” appears to have been first given in Cincinnati and probably other cities and towns in 1857. It followed “Country Life” as the second lecture in the course called the Natural Method of Mental Philosophy in the spring of the following year. It opened then with the following passage:—
  “One of the oldest remains of literature is the poem of Hesiod, called Works and Days. It is not much read in these times crowded with books and manifold spiritual influences; but it has had its day, and has furnished its share of the general culture; in as much as passages from it have passed into the public mind, and make part of the proverbs of mankind. I borrow from it only its title, to offer from this text a lesson to this day and hour.” [back]
Note 2. Sir Charles Bell quotes Galen as saying, “Did man possess the natural armor of the brutes, he would no longer work as an artificer, nor protect himself with a breast-plate, nor fashion a sword or spear, nor invent a bridle to mount the horse and hunt the lion. Neither would he follow the arts of peace, construct the pipe and lyre, erect houses, place altars, inscribe laws and through letters commune with the wisdom of antiquity.” [back]
Note 3. This was Thoreau’s experience with some of those who helped him in his land-surveying. He could verify their work by pacing. [back]
Note 4. At the time when this lecture was written the vast undertaking of connecting by submarine cable the Old World with the New excited the hopes of civilized mankind. The apparent triumph of human wit and hands over stupendous difficulties was celebrated by Mr. Emerson in his poem “The Adirondacs,” for it was there that the good news reached him, but that was in August, 1858, more than a year after this lecture was written. It was, of course, adapted to the times when later delivered, and, when the essay was published as part of this volume, the Atlantic Cable had been in successful operation nearly five years. [back]
Note 5.
                  My paths lead out
The exodus of nations: I disperse
Men to all shores that front the hoary main.
“Sea-Shore,” Poems.    
Note 6. This paragraph from the lecture here followed in the essay:—
  “Vulgar progress is in extending yourself, claiming and fencing a great deal of land; conquering and counting by continents and by millions. True progress is in making the most of that you have; in disclosing the arsenal of powers that belong to an acre of ground; in unlocking the irresistible faculties that belong to a cultivated man; that control over mankind which belongs to him who controls himself; the knowledge of all men which belongs to self-knowledge; the inevitable radiation of centrality.”
  Mr. Emerson was speaking in high and general themes, but their special application to the hour was the moral he would point. He was impatient of the leading orators who in those dark days before the war were praising the patriots of “seventy-six;” yet showing themselves apostates to their great principles, applicable as ever to the problems of 1858. An omitted sheet, from the lecture, runs as follows: “Greatness is to live in the present, to magnify the present, to know its duties and carry up the present knot of affairs over Greece, or Rome, or Palestine. But we live as these paltry politicians live; we are absurdly historical: we neglect the plain duty of the moment, to honor the memory of some dead duty,—of some dead body in some dead moment. We praise Washington, but perform Lord North. We keep the fourth of July, and our eyes always nailed on mouldering escutcheons. I dreamed I stood in a city of beheaded men, where the decapitated trunks continued to walk.” [back]
Note 7.
  It cannot conquer folly,—
  Time-and-space-conquering steam,—
And the light-outspeeding telegraph
  Bears nothing on its beam.
“The World-Soul,” Poems.    
Note 8.
              “Wealth is the conjurer’s devil,
Whom when he thinks he hath, the devil hath him.”
George Herbert, “The Church Porch.”    
Note 9. Mr. Emerson, like others, was feeling the “hard times” of the great financial panic of 1857. [back]
Note 10. His poem “Days” Mr. Emerson once spoke of as the one which he thought the best. It is not unlikely that he meant it for the purpose for which it is used in this edition, as motto to this essay, but, as he was hurried in preparing the book, could not write mottoes for all and so omitted any. The editor has, however, ventured to supply them from the poems or fragments of verse. [back]
Note 11. Dr. Holmes, in his interesting chapter on Emerson’s poems, quotes this prose sentence from the “Works and Days,” and then says, “Now see the thought in full dress,” and gives the poem “Days,” adding the comment, “Cinderella at the fireside, and Cinderella at the prince’s ball!”
  This image of the masquerading days appears also in “May-Day,” and in a youthful poem, never printed, and also in several essays or lectures; for instance: “The Times are the Masquerade of the Eternities, trivial to the dull, tokens of noble and majestic agents to the wise;… the quarry out of which the genius of to-day is building up the Future.” [back]
Note 12. In the original form this sentence ran: “One must look long before he finds the Timæus weather; but at last the high, cold, silent morning arrives, the early dawn,” etc. [back]
Note 13.
  Yet whirl the glowing wheels once more,
  And mix the bowl again;
Seethe, Fate! the ancient elements,
  Heat, cold, wet, dry, and peace and pain.
Let war and trade and creeds and song
  Blend, ripen race on race,
The sunburnt world a man shall breed
  Of all the zones and countless days.
“Song of Nature,” Poems.    
Note 14. Milton, Paradise Lost,IV. 477. [back]
Note 15. “The young mortal enters the hall of the firmament…. On the instant, and incessantly, fall snowstorms of illusions,” etc.—“Illusions,” Conduct of Life. [back]
Note 16. Compare the poem “Xenophanes.” [back]
Note 17.
  Who bides at home, nor looks abroad,
Carries the eagles and masters the sword.
“Destiny,” Poems.    
Note 18. This sentence suggests the ending of the second “Woodnotes.” [back]
Note 19.
  Shines the last age, the next with hope is seen,
To-day slinks poorly off unmarked between:
Future or Past no richer secret folds,
O friendless Present, than thy bosom holds.
“Heri, Cras, Hodie,” Poems, Quatrains.    
Note 20. Letter to Marshal Saint Cyr. [back]
Note 21. In the lecture this sentence follows: “Beware of affronting the Genius who has covered up under these low haunts your private passage to the council-chamber of the great Gods.” [back]
Note 22. Compare the opening passage of the first essay in this volume. [back]
Note 23. In the lecture, here follows, “Some mellow, satisfying seasons we have in the woods in cool summer days.” [back]
Note 24.
Odyssey, XVIII. 136, 137.    
  This passage has been much discussed by scholars, but the view as held at present gives it a different signification from that given in the essay, viz.: The mind of men on earth is like the day which the Father of gods and men brings to them. [back]
Note 25. The elder Pliny’s dedication of his Natural History to Titus Vespasian: “I have included in thirty-six books 20,000 topics, all worthy of attention,… and to these I have made considerable additions of things which were either not known to my predecessors or which have been lately discovered. Nor can I doubt but that there still remain many things which I have omitted; for I am a mere mortal, and one that has many occupations. I have, therefore, been obliged to compose this work at interrupted intervals, indeed during the night, so that you will find that I have not been idle even during this period. The day I devote to you, exactly portioning out my sleep to the necessity of my health, and contenting myself with this reward, that while we are musing on these subjects (according to the remark of Varro) we are adding to the length of our lives; for life properly consists in being awake.” [back]
Note 26. Here follow, in the original, the words “Beauty is at home.” [back]
Note 27.
  Blessed is he, who, playing deep, yet haply asks not why,
Too busied in the crowded hour to fear to live or die.
Quatrain, “Nature,” Poems.    
Note 28. A part of the song of the White Lady of Avenel in Sir Walter Scott’s novel, The Abbot. [back]
Note 29. In the essay “Aristocracy” (Lectures and Biographical Sketches), such is said to have been the practice of the Caliph Ali. [back]
Note 30. When the lecture was first given, this was Mr. Emerson’s word for the hour to his countrymen: “This country has its proper glory, though now shrouded and unknown. We will let it shine. Let us set American free will against Asiatic fate; the American wilderness of capabilities and idealistic tendency, against the adamantine grooves of law and custom in which European thought travels.
  “In my judgment the best use of Europe to our people is, its warnings to us, or we go to Europe to be Americanized.” [back]

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