Time and Change

by John Burroughs

It is not easy for one to say just what he owes to all these things. Natural influences work indirectly as well as directly; they work upon the subconscious, as well as upon the conscious, self. That I am a saner, healthier, more contented man, with truer standards of life, for all my loiterings in the fields and woods, I am fully convinced.

That I am less social, less interested in my neighbors and in the body politic, more inclined to shirk civic and social responsibilities and to stop my ears against the brawling of the reformers, is perhaps equally true.

One thing is certain, in a hygienic way I owe much to my excursions to Nature. They have helped to clothe me with health, if not with humility; they have helped sharpen and attune all my senses; they have kept my eyes in such good trim that they have not failed me for one moment during all the seventy-five years I have had them; they have made my sense of smell so keen that I have much pleasure in the wild, open-air perfumes, especially in the spring—the delicate breath of the blooming elms and maples and willows, the breath of the woods, of the pastures, of the shore. This keen, healthy sense of smell has made me abhor tobacco and flee from close rooms, and put the stench of cities behind me. I fancy that this whole world of wild, natural perfumes is lost to the tobacco-user and to the city- dweller. Senses trained in the open air are in tune with open-air objects; they are quick, delicate, and discriminating. When I go to town, my ear suffers as well as my nose: the impact of the city upon my senses is hard and dissonant; the ear is stunned, the nose is outraged, and the eye is confused. When I come back, I go to Nature to be soothed and healed, and to have my senses put in tune once more. I know that, as a rule, country or farming folk are not remarkable for the delicacy of their senses, but this is owing mainly to the benumbing and brutalizing effect of continued hard labor. It is their minds more than their bodies that suffer.

When I have dwelt in cities the country was always near by, and I used to get a bite of country soil at least once a week to keep my system normal.

Emerson says that "the day does not seem wholly profane in which we have given heed to some natural object." If Emerson had stopped to qualify his remark, he would have added, if we give heed to it in the right spirit, if we give heed to it as a nature-lover and truth-seeker. Nature love as Emerson knew it, and as Wordsworth knew it, and as any of the choicer spirits of our time have known it, has distinctly a religious value. It does not come to a man or a woman who is wholly absorbed in selfish or worldly or material ends. Except ye become in a measure as little children, ye cannot enter the kingdom of Nature—as Audubon entered it, as Thoreau entered it, as Bryant and Amiel entered it, and as all those enter it who make it a resource in their lives and an instrument of their culture. The forms and creeds of religion change, but the sentiment of religion—the wonder and reverence and love we feel in the presence of the inscrutable universe—persists. Indeed, these seem to be renewing their life to-day in this growing love for all natural objects and in this increasing tenderness toward all forms of life. If we do not go to church so much as did our fathers, we go to the woods much more, and are much more inclined to make a temple of them than they were.

We now use the word Nature very much as our fathers used the word God, and, I suppose, back of it all we mean the power that is everywhere present and active, and in whose lap the visible universe is held and nourished. It is a power that we can see and touch and hear, and realize every moment of our lives how absolutely we are dependent upon it. There are no atheists or skeptics in regard to this power. All men see how literally we are its children, and all men learn how swift and sure is the penalty of disobedience to its commands.

Our associations with Nature vulgarize it and rob it of its divinity. When we come to see that the celestial and the terrestrial are one, that time and eternity are one, that mind and matter are one, that death and life are one, that there is and can be nothing not inherent in Nature, then we no longer look for or expect a far-off, unknown God.

Nature teaches more than she preaches. There are no sermons in stones. It is easier to get a spark out of a stone than a moral. Even when it contains a fossil, it teaches history rather than morals. It comes down from the fore-world an undigested bit that has resisted the tooth and maw of time, and can tell you many things if you have the eye to read them. The soil upon which it lies or in which it is imbedded was rock, too, back in geologic time, but the mill that ground it up passed the fragment of stone through without entirely reducing it. Very likely it is made up of the minute remains of innumerable tiny creatures that lived and died in the ancient seas. Very likely it was torn from its parent rock and brought to the place where it now lies by the great ice-flood that many tens of thousands of years ago crept slowly but irresistibly down out of the North over the greater part of all the northern continents.

But all this appeals to the intellect, and contains no lesson for the moral nature. If we are to find sermons in stones, we are to look for them in the relations of the stones to other things—when they are out of place, when they press down the grass or the flowers, or impede the plow, or dull the scythe, or usurp the soil, or shelter vermin, as do old institutions and old usages that have had their day. A stone that is much knocked about gets its sharp angles worn off, as do men. "A rolling stone gathers no moss," which is not bad for the stone, as moss hastens decay. "Killing two birds with one stone" is a bad saying, because it reminds boys to stone the birds, which is bad for both boys and birds. But "People who live in glass houses should not throw stones" is on the right side of the account, as it discourages stone-throwing and reminds us that we are no better than our neighbors.

The lesson in running brooks is that motion is a great purifier and health-producer. When the brook ceases to run, it soon stagnates. It keeps in touch with the great vital currents when it is in motion, and unites with other brooks to help make the river. In motion it soon leaves all mud and sediment behind. Do not proper work and the exercise of will power have the same effect upon our lives?