倾听自然的声音，放飞禁锢的心灵，梭罗的散记是举世公认最令人掩卷难忘的自然读本，他亲历探索心灵之旅的漂泊生活，以最简单的方式谋生，潜心感受大自然的美妙；他以精美的文字、超前的思想，引领读者进入返朴归真的殿堂。这是一本宁静、恬淡、充满智慧的书，给您带来心灵的纯净，是一本清新、健康、引人向上的书，让您感觉精神的升华，是忙碌现代人的一片憩息心灵的家园。

梭罗的散记是举世公认最令人掩卷难忘的自然读本，陶冶了千万读者的心灵。他亲历探索心灵之旅的漂泊生活，以最简单的方式谋生，潜心感受大自然的美妙；他以精美的文字、超前的思想，引领读者进入返朴归真的殿堂。梭罗笔下的美景，已成为现代人心所向往的纯真圣地。

本书收录《心灵漫步》、《河上一周》两部作品，皆为大自然记事，各有旨趣。前者略带文化批评与道德教诲；后者描写河上风光，将情、景、物的描写推到极致。二者合为一卷，无疑是一本具有极大价值的文学瑰宝。反复品读，让你徜徉于清澈的河流、广袤的草原、静谧的树林，在阳光、清风、细雨中放飞禁锢的心灵，感受生命的美好……

本书既是英语学习爱好者、文学爱好者的必备读物，也是忙碌现代人的一片憩息心灵的家园。

心灵漫步

真正的漫步者／2

漫步的艺术／6

个体的行走／20

富饶的土地／23

历史的长河／28

生命的狂野／31

大自然的召唤／36

文学与自然／4l

野性之美／47

无知的美好／54

回归自然／60

河上一周

康科德河／7l

星期六

驾舟启航／84

抚今追昔／85

河岸美景／87

河畔垂钓者／90

河中游鱼／92

渔夫日志／97

珍惜生命／98

夜宿河畔／lOl

星期日

美景如画／128

河边小村／13l

运河奔腾／132

夕阳如梦／135

星期一

清晨的村落／148

正午的船队／149

泛舟河上／150

蜿蜒溪流／151

午夜鼓手／152

星期二

拂晓的河流／164

纯朴之人／165

星期三

河上水鸟／170

河畔小镇／170

孕育沙洲／173

人工瀑布／174

故人人梦／175

星期四

雨中航行／188

诗意盎然／189

日落西山／19l

轻舟返航／19l

文明遐思／192

午夜梦回／193

星期五

秋意乍起／206

扬帆前行／207

高贵的心灵／208

星夜归航／209

真正的漫步者

我想阐述自然的奥秘。相对于人类的自主与礼俗而言，自然是绝对自由与狂野的。因此，我们应该视人类为自然的居民，或是其不可或缺的组成部分，而非社会的一员。用如此强烈的方式来表达，只是想进一步强调我想阐述的观点。因为文明已拥有太多的拥护者，政府官员、学校委员会以及你们每一个人都对它呵护备至。

在我生命的历程中，只遇到一两个懂得“行走艺术”——更确切地说是“散步艺术”的人，他们可谓真正的天才。漫步(sauntering)一词可谓意境悠远：中世纪时期，在乡间流浪的闲散者，打着前往圣地(Lasainter Terre法文)的幌子，在村里乞求施舍。后来孩子们呼喊：“来了一个圣徒”一个漫步者，一个朝圣者。事实上，他们并没有像伪称的那样去走访圣地，他们只不过是一些懒惰者和流浪者。可令人寻味的是，那些到达圣地的往往都是漫步者。还有一种说法，漫步源自圣地(sans terre没有彼岸或家园)一词．所以，从某种意义上说，这是指他们四海为家，没有固定的居所。成功漫步的奥妙即在此。一直待在家里不出来的人，可能是最伟大的漂流者。然而，从某种意义上说，漫步者比蜿蜒的河流更漂泊不定，因为河流始终坚定不移地寻找汇人海洋的最短路线。我更赞同前者．事实上，那是最有可能的出处。因为，每一个步伐都是一种征服，都是在我们内心的彼得隐士(PetertheHennil)的召唤下，勇敢向前，去夺回异教徒手中的圣地。

我们的确只是意志薄弱的改革者，而今，甚至徒步者也郡缺乏坚持不懈的进取心。我们的远征只是旅行罢了，晚上就又会回到出发时的炉边。一半的行程只不过是折回曾经走过的路，我们应该在最便捷的道路上前行，带着永恒的探险精神，决不回头——准备好将“不朽的心灵”作为遗物，退还我们的荒凉的王国。如果你已经准备离开父母、兄弟、姐妹、妻子、儿女和朋友，永远不再与他们相见——‘如果你已偿还了所有债务，下定了决心，处理好了一切，而且彻底是个自由人了，那么你可以准备漫游了。

说到我的漫游经验，我自已以及同伴．因为有时我会有一个旅伴，我们乐此不疲地假想自己是一个新的，甚或一个古老的武士——小是骑手也不是爵士，不是朝拜者也不是驾御者，而是漫步者。．我坚信，这仍是一个更古老、更可敬的阶级。武士风范和英雄精神曾属于骑士阶级，而现在似乎应归属或者说衰退为漫步者——不是游侠，而是漂浮不定的漫步者。他属于第四阶层，在教堂、国家和人民以外。

  True Walker

I wish to speak a word for Nature, for absolute freedom and wildness, as contrasted with a freedom and culture merely civil, -- to regard man as an inhabitant, or a part and parcel of Nature, rather than a member of society. I wish to make an extreme statement, if so I may make an emphatic one, for there are enough champions of civilization: the minister and the school committee,and every one of you will take care of that.

 I have met with but one or two persons in the course of my life who understood the art of Walking, that is, of taking walks,-- who had a genius, so to speak, for sauntering: which word is beautifully derived "from idle people who roved about the country, in the Middle Ages, and asked charity, under pretense of going a la Sainte Terre," to the Holy Land, till the children exclaimed, "There goes a Sainte-Terrer," a Saunterer -- a Holy-Lander. They who never go to the Holy Land in their walks, as they pretend, are indeedmere idlers and vagabonds; but they who do go there are saunterers in the good sense, such as I mean. Some, however, would derive the word from sarterre, without land or a home, which therefore, in the good sense, will mean,having no particular home, but equally at home everywhere. For this is the secret of successful sauntering. He who sits still in a house all the time may be the greatest vagrant of all; but the saunterer, in the good sense, is no more vagrant than the meandering river, which is all the while sedulously seeking the shortest course to the sea. But I prefer the first, which indeed is the most probable derivation. For every walk is a sort of crusade, preached by some Peter the Hermit in us, to go forth and reconquer this Holy Land from the hands of the Infidels.

 It is true, we are but faint-hearted crusaders, even the walkers,nowadays, who undertake no persevering, never-ending enterprises. Our expeditions are but tours, and come round again at evening to the old hearthside from which we set out. Half the walk is but retracing our steps. We should go forth on the shortest walk, perchance, in tire spirit of undying adventure, never to return- prepared to send back our embalmed hearts only as relics to our desolate kingdoms. If you are ready to leave father and mother, and brother and sister, and wite and child and frienis, and never see them again -- if you have paid your debts, and made your will, and settled all your affairs, and are a free man -- then you are ready for a walk.

 To come down to my own experience, my companion and I, for I sometimes have a companion, take pleasure in fancying ourselves knights of a new, or rather an old, order -- not Equestrians or Chevaliers, not Ritters or riders, but Walkers, a still more ancient and honorable ciass, I trust. The Chivalric and heroic spirit which once belonged to the Rider seems now to reside in, or perchance to have subsided into, the Walker -- not the Knight,but Walker, Errant. He is a sort of fourth estate, outside of Church and State and People.P2-5