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It is not true, as Lowell charges, that it was his indolence that stood in the way of his taking part in the industrial activities in which his friends and neighbors engaged, or that it was his lack of persistence and purpose that hindered him. It is not true that he was poor because he looked upon money as an unmixed evil. Thoreau’s purpose was like adamant, and his industry in his own proper pursuits was tireless. He knew the true value of money, and he knew also that the best things in life are to be had without money and without price. When he had need of money, he earned it. He turned his hand to many things–land-surveying, lecturing, magazine-writing, growing white beans, doing odd jobs at carpentering, whitewashing, fence-building, plastering, and brick-laying.

Lowell’s criticism amounts almost to a diatribe. He was naturally antagonistic to the Thoreau type of mind. Coming from a man near his own age, and a neighbor, Thoreau’s criticism of life was an affront to the smug respectability and scholarly attainments of the class to which Lowell belonged. Thoreau went his own way, with an air of defiance and contempt which, no doubt, his contemporaries were more inclined to resent than we are at our distance. Shall this man in his hut on the shores of Walden Pond assume to lay down the law and the gospel to his elders and betters, and pass unrebuked, no matter on what intimate terms he claims to be with the gods of the woods and mountains? This seems to be Lowell’s spirit.

“Thoreau’s experiment,” says Lowell, “actually presupposed all that complicated civilization which it theoretically abjured. He squatted on another man’s land; he borrows an axe; his boards, his nails, his bricks, his mortar, his books, his lamp, his fish-hooks, his plough, his hoe, all turn state’s evidence against him as an accomplice in the sin of that artificial civilization which rendered it possible that such a person as Henry D. Thoreau should exist at all.” Very clever, but what of it? Of course Thoreau was a product of the civilization he decried. He was a product of his country and his times. He was born in Concord and early came under the influence of Emerson; he was a graduate of Harvard University and all his life availed himself, more or less, of the accumulated benefits of state and social organizations. When he took a train to Boston, or dropped a letter in, or received one through, the post office, or read a book, or visited a library, or looked in a newspaper, he was a sharer in these benefits. He made no claims to living independently of the rest of mankind. His only aim in his Walden experiment was to reduce life to its lowest terms, to drive it into a corner, as he said, and question and cross-question it, and see, if he could, what it really meant. And he probably came as near cornering it there in his hut on Walden Pond as any man ever did anywhere, certainly in a way more pleasing to contemplate than did the old hermits in the desert, or than did Diogenes in his tub, though Lowell says the tub of the old Greek had a sounder bottom.

Lowell seemed to discredit Thoreau by attacking his philosophy and pointing out the contradictions and inconsistencies of a man who abjures the civilization of which he is the product, overlooking the fact that man’s theories and speculations may be very wide of the truth as we view it, and yet his life be noble and inspiring. Now Thoreau did not give us a philosophy, but a life. He gave us fresh and beautiful literature, he gave us our first and probably only nature classic, he gave us an example of plain living and high thinking that is always in season, and he took upon himself that kind of noble poverty that carries the suggestion of wealth of soul.