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      At the Foot of Hemlock Mountain

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      AT THE FOOT OF HEMLOCK MOUNTAIN

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      "In connection with this phase of the problem of transportation it must be remembered that the rush of population to the great cities is no temporary movement. It is caused by a final revolt against that malignant relic of the dark ages, the country village, and by a healthy craving for the deep, full life of the metropolis, for contact with the vitalizing stream of humanity."—Pritchell's "Handbook of Economics," page 247.

      Sometimes people from Hillsboro leave our forgotten valley, high among the Green Mountains, and "go down to the city," as the phrase runs. They always come back exclaiming that they should think New Yorkers would just die of lonesomeness, and crying out in an ecstasy of relief that it does seem so good to get back where there are some folks. After the desolate isolation of city streets, empty of humanity, filled only with hurrying ghosts, the vestibule of our church after morning service fills one with an exalted realization of the great numbers of the human race. It is like coming into a warmed and lighted room, full of friendly faces, after wandering long by night in a forest peopled only with flitting shadows. In the phantasmagoric pantomime of the city, we forget that there are so many real people in all the world, so diverse, so unfathomably human as those who meet us in the little post-office on the night of our return to Hillsboro.

      Like any other of those gifts of life which gratify ​insatiables cravings of humanity, living in a country village conveys a satisfaction which is incommunicable. A great many authors have written about it, just as a great many authors have written about the satisfaction of being in love, but in the one, as in the other case, the essence of the thing escapes. People rejoice in sweethearts because all humanity craves love, and they thrive in country villages because they crave human life. Now the living spirit of neither of these things can be caught in a net of words. All the foolish, fond doings of lovers may be set down on paper by whatever eavesdropper cares to take the trouble, but no one can realize from that record anything of the glory in the hearts of the unconscious two. All the queer grammar and insignificant surface eccentricities of village character may be ruthlessly reproduced in every variety of dialect, but no one can guess from that record the abounding flood of richly human life which pours along the village street.

      This tormenting inequality between the thing felt and the impression conveyed had vexed us unceasingly until one day Simple Martin, the town fool, who always says our wise things, said one of his wisest. He was lounging by the watering-trough one sunny day in June, when a carriage-load of "summer folk" from Windfield over the mountain stopped to water their horses. They asked him, as they always, always ask all of us, "For mercy's sake, what do you people do all the time, away off here, so far from everything."

      Simple Martin was not irritated, or perplexed, or rendered helplessly inarticulate by this question, as the rest of us had always been. He looked around him at the lovely, sloping lines of Hemlock Mountain, at the ​Necronsett River singing in the sunlight, at the familiar, friendly faces of the people in the street, and he answered in astonishment at the ignorance of his questioners, "Do? Why, we jes' live!"

      We felt that he had explained us once and for all. We had known that, of course, but we hadn't before, in our own phrase, "sensed it." We just live. And sometimes it seems to us that we are the only people in America engaged in that most wonderful occupation. We know, of course, that we must be wrong in thinking this, and that there must be countless other Hillsboros scattered everywhere, rejoicing as we do in an existence which does not necessarily make us care-free or happy, which does not in the least absolve us from the necessity of working hard (for Hillsboro is unbelievably poor in money), but which does keep us alive in every fiber of our sympathy and thrilling with the consciousness of the life of others.

      A common and picturesque expression for a common experience runs, "It's so noisy I can't hear myself think." After a visit to New York we feel that its in habitants are so deafened by the constant blare of confusion that they can't feel themselves live. The steady sufferers from this complaint do not realize their condition. They find it on the whole less trouble not to feel themselves live, and they are most uneasy when chance forces them to spend a few days (on shipboard, for instance) where they are not protected by ceaseless and aimless activity from the consciousness that they are themselves. They cannot even conceive the bitter-sweet, vital taste of that consciousness as we villagers have it, and they cannot understand how arid their existence ​seems to us without this unhurried, penetrating realization of their own existence and of the meaning of their acts. We do not blame city dwellers for not having it, we ourselves lose it when we venture into their maelstrom. Like them, we become dwarfed by overwhelming numbers, and shriveled by the incapacity to "sense" the humanity of the countless human simulacra about us. But we do not stay where we cannot feel ourselves live! We hurry back to the shadow of Hemlock Mountain, feeling that to love life one does not need to be what is usually called happy, one needs only to live.

      It cannot be, of course, that we are the only community to discover this patent fact; but we know no more of the others than they of us. All that we hear from that part of America which is not Hillsboro is the wild yell of excitement going up from the great cities, where people seem to be doing everything that was ever done or thought of except just living. City dwellers make money, make reputations (good and bad), make museums and subways, make charitable institutions, make with a hysteric rapidity, like excited spiders, more and yet more complications in the mazy labyrinths of their lives, but they never make each others' acquaintances … and that is all that is worth doing in the world.

      We who live in HillsBoro know that they are to be pitied, not blamed, for this fatal omission. We realize that only in Hillsboro and places like it can one have "deep, full life and contact with the vitalizing stream of humanity." We know that in the very nature of humanity the city is a small and narrow world, the village a great and wide one, and that the utmost efforts of city dwellers will not avail to break the bars of the prison ​where they are shut in, each with his own kind. They may look out from the windows upon a great and varied throng, as the beggar munching a crust may look in at a banqueting hall, but the people they are forced to live with are exactly like themselves; and that way lies not only monomania but an ennui that makes the blessing of life savorless.

      If this does not seem the plainest possible statement of fact take a concrete instance. Can a banker in the city by any possibility come to know what kind of an individual is the remote impersonal creature who waits on him in a department store? Most bankers recognize with a misguided joy this natural wall between themselves and people who are not bankers, and add to it as many stones of their own quarrying as possible; but they are not shut off from all the quickening diversity of life any more effectually than the college-settlement, boys' Sunday-school, brand of banker. The latter may try as hard as he pleases, he simply cannot achieve real acquaintance ship with a "storekeeper," as we call them, any more than the clerk can achieve real acquaintanceship with him. Lack of any elements of common life form as impassable a barrier as lack of a common language, whereas with us, in Hillsboro all the life we have is common. Everyone is needed to live it.

      There can be no city dweller of experience who does not know the result of this herding together of the same kind of people, this intellectual and moral inbreeding. To the accountant who knows only accounts, the world comes to seem like one great ledger, and account-keeping the only vital pursuit in life. To the banker who knows only bankers, the world seems one great bank filled with ​money, accompanied by people. The prison doors of uniformity are closed inexorably upon them.

      And then what happens? Why, when anything goes wrong with their trumpery account books, or their trashy money, these poor folk are like blind men who have lost their staves.

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