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 EMERSON
 

 
 EMERSON 
 
 a Hectare 
 
 BY 
 
 AUGUSTINE BIRRELL 
 
 lonDon 
 
 PHILIP GREEN, 5, ESSEX STREET, STRAND
 
 PR1KTKD BY ELSOM AND CO. 
 MARKKT-PLACE, HULL.
 
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 EMERSON. 1 
 
 THE chronological fact that Emerson 
 was born in Boston, Mass., on the 
 2$th of May, 1803, a hundred years ago, 
 does not make my task to-night any the 
 easier. Few men of the modern world have 
 been written about more than he, or by a 
 greater variety of persons. Austere critics, 
 and wild ones ; sober-minded folk, mindful 
 of all the traditions, and the veriest outlaws 
 of thought, the Ishmaels of literature, have 
 alike made Emerson the subject of their 
 remarks. But Emerson has not only been 
 written about, he has been read, and read 
 zealously, in a serious spirit, in the study, 
 
 1 An Address delivered before the British and Foreign 
 Unitarian Association, London, on the 2nd of June, 1903. 
 
 860253
 
 6 Emerson 
 
 in the pulpit, in college-rooms, in poor men's 
 dwellings and in the open field. He has 
 had those perilous belongings, that often 
 damaging entourage disciples. An Ameri- 
 can, writing in the Emerson Centenary 
 number of the ' Critic/ with the courage 
 of his race, has hazarded the observation 
 that if all the fools, the ' different kinds of 
 fools, that have been helplessly made by 
 Emerson and by Whitman could be gotten 
 together en masse, lined up and opposed to 
 one another, and looked over, Emerson's lot 
 of fools would be more creditable to him 
 than Whitman's.' There is something al- 
 most stupendous in this mode of estimating 
 disciplehood. Trembling I pass it by, merely 
 quoting it to help us to realise for one dim 
 moment to-night how vast is the range of 
 Emerson's influence, and how impossible it 
 would be to number his tribe. 
 
 Remembering as I do, and as you do, 
 what has been written about Emerson by 
 such men as Lowell and Holmes on his
 
 Emerson 7 
 
 own side of the water ; and by Arnold and 
 by John Morley on this side ; remembering 
 also that marvellous correspondence be- 
 tween Emerson and Carlyle in which each 
 describes the other in a series of felicitous 
 strokes ; and knowing that I am addressing 
 those whose acquaintance with Emerson's 
 way of thinking and modes of expression 
 is at least as great as my own I do not 
 propose to retell a familiar tale or to tease 
 you by any tiresome comments of mine on 
 those slender, much-loved volumes, some of 
 you know better than you do your Bibles. 
 
 I invite your attention, first to the nature 
 of the man himself, and his genesis in Bos- 
 ton, and then to his dominant ideas. 
 
 One thing must be conceded to me at 
 the outset, and it adds to the interest of the 
 theme. Whatever anyone may now think 
 of Emerson, whether he is to remain for 
 long years to come, as Froude thought 
 Carlyle was to do, a light in the sky, or 
 is destined to fade away as do the colours
 
 8 Emerson 
 
 of the sunset, he was once upon a time, 
 and for a long time, a veritable sign in the 
 heavens a subtle influence, a something 
 that made all the difference to many a mind. 
 Criticise Emerson as you may, even harshly 
 if it suits your humour (and he lends him- 
 self to criticism), predict his decline and fall 
 in a country which is travelling at lightning 
 speed along paths he never trod yet 
 historically it is certain that from 1837 and 
 onwards Emerson spoke in many an ear 
 as did hardly any other man ; that he was 
 what Carlyle in 1841 pronounced him to be, 
 a new era in his country's history, and that 
 thousands of readers in both the Old World 
 and the New never forgot to their dying 
 day, the very place and year when first 
 their souls vibrated to the strange charm, 
 the infinite courage, the inbred composure, 
 the spiritual independence of this New 
 Englander. 
 
 ' I am owner of the sphere, 
 
 Of the seven stars and the solar year,
 
 Emerson g 
 
 Of Caesar's hand, and Plato's brain, 
 
 Of Lord Christ's heart, and Shakespeare's strain. 1 
 
 It is five-and-thirty years since I first 
 read these lines with a shiver of excitement. 
 
 Carlyle's famous essay on ' the Signs of 
 the Times ' appeared in the Edinburgh 
 Review in 1829, the first, and not the least 
 moving sermon preached to a wicked and 
 adulterous generation by the most tem- 
 pestuous of all its preachers. It is still 
 worth while to take down from a dusty 
 shelf No. 98 oi the 'Blue and Buff/ and 
 there to recognise amidst the deadest of all 
 dead things, dead notices of dead books by 
 dead authors, the fiery vocables, still glow- 
 ing like live embers, of the future author of 
 Sartor Resartus and the French Revolution. 
 
 Two years later in the same organ of 
 respectable Whig opinion, Carlyle's second 
 Sermon to Infidels entitled ' Characteristics ' 
 made its appearance, greatly to the annoy- 
 ance of the regular subscriber, but carrying 
 the strangest sense of impending movement
 
 io Emerson 
 
 and change of mental posture to many a 
 hitherto solitary thinker. Newman, we know, 
 read it with amazement, wondering, so akin 
 was it to much of his own thought, from 
 whence it proceeded, and wondering also, 
 as well he might, whither it tended. 
 Emerson read both ' Signs of the Times ' 
 and ' Characteristics ' with that uplifting of 
 the heart that proclaims an epoch. 
 
 Between the environments of these 
 two men as yet unknown to one another, 
 Emerson and Carlyle how great a 
 difference ! 
 
 It is always difficult to estimate the 
 force of religion in any community. It 
 may easily be exaggerated. It may easily 
 be overlooked. In Catholic Spain, in Pres- 
 byterian Scotland, in Calvinistic New Eng- 
 land there could never have been any doubt 
 as to what were the dominant, I will not 
 say domineering, religious views of the 
 community but Human Nature (of this 
 we may be sure), never failed to assert
 
 Emerson 1 1 
 
 on; 
 ian. 
 
 itself in Madrid, Edinburgh, and Boston ; 
 and Human Nature is never Sectarian. 
 Secular characters abound everywh 
 Cheerfulness, worldliness, nay even Pagan 
 indifference, break out at all times and in 
 all places. Franklin's Autobiography is a 
 more truly national document than Jonathan 
 Edward's ' Careful and Strict Enquiry ' into 
 the Freedom of the Will. In the chapels 
 of the straitest sects are to be discovered 
 elders and deacons of both degrees ; death- 
 bed deacons and deacons whose worldliness 
 and good nature were alike incorrigible. 
 Mrs. Stowe, that true humorist, has drawn 
 both kinds to the very life. 
 
 Still, the dominant religious views of a 
 community must always count for a great 
 deal ; and in New England, Calvinism, seem- 
 ingly firmly built on the depravity of Human 
 Nature, the corruption of man's heart, and 
 with its great central doctrine, going deep 
 down into Hell, of Original Sin, remained 
 until after the Revolution the creed of the
 
 1 2 Emerson 
 
 community, mitigated by Human Nature, 
 with its undying delight in its own repro- 
 ductiveness. 
 
 But a change took place a great change, 
 and very quickly. To turn Calvinism into 
 Unitarianism, to substitute William Ellery 
 Channing for Jonathan Edwards, to see 
 Emerson gracefully climbing the pulpit of 
 Cotton Mather, was a rapidly-effected change, 
 only possible, perhaps, in a new country. 
 How did Boston come to lose its faith in the 
 Corruption of Man's Heart ? 
 
 Recent American writers have dwelt a 
 good deal upon what they have called their 
 ' national inexperience.' They are supply- 
 ing the want, if it be one, very quickly. 
 The Calvinists got rid of the Indians and 
 the Witches with that vigorous robustness 
 of action that admits of no doubt as to God 
 being on your side ; and the ground thus 
 cleared of God's enemies, it became possible 
 to lead a life in New England homesteads of 
 great simplicity and detachment, free from
 
 Emerson 1 3 
 
 the pressure of the past, quit of the weight 
 of tradition, ignorant of and therefore un- 
 troubled by authority, unfettered by any 
 obligation to admire masterpieces, or by any 
 school of criticism. The creed of Calvinism 
 was no doubt there -in the background, 
 supported by public opinion, so far as public 
 opinion was vocal, and always well defended 
 in Church committees when new ministers 
 were to be appointed, but not bolstered up, 
 and buttressed and battlemented by Thrones, 
 Cathedrals, Bishoprics, and Universities. 
 As yet no crowded cities full of slums and 
 gin-shops yawned hell upon all beholders. 
 Horrible, unnameable offences were not, as 
 in the old country, part of the criminal 
 calendar of every gaol-delivery. A belief in 
 human goodness became quite practicable. 
 The present professor of English at Har- 
 vard, Mr. Barrett Wendell, in his Literary 
 History of America, happily compares the 
 New England of the period before the 
 Revolution to an only child gravely playing
 
 14 Emerson 
 
 alone in a quiet nursery. It is indeed a 
 happy comparison. An only child has no 
 one to arouse angry passions by gouging 
 out her doll's eyes or kicking over her tower 
 of bricks. Such a lonely mortal easily be- 
 gins to believe that it is all nonsense about 
 the corruption of man's heart. Dr. Watts' 
 Hymns and Moral Songs were written for a 
 crowded nursery. New England was a 
 quiet place, where the population bred upT 
 in quiet puritan habits lived quiet lives, 
 separate and apart from great currents of 
 thought and untrammelled speculation, pur- 
 suing its own line of development, and by 
 the end of the eighteenth century, somehow 
 or another, it came about that Calvinism as 
 a system died out in the hearts of the people, 
 and in the University itself in the very year 
 of Emerson's birth the chief chair in v 
 Theology was bestowed upon an avowed 
 and pronounced Unitarian. 
 
 Nowhere else has Unitarianism as a pro- 
 fessed belief become dominant. In Boston it
 
 Emerson 1 5 
 
 ruled the roost for many a day. We may 
 here see illustrated the difference between an 
 old country with an Established Church and 
 a new country free to swing as it chooses. 
 In England there are hundreds of thousands 
 of Unitarians who have never entered a 
 Unitarian Chapel and never mean to do so. 
 It would be difficult to name a more emphatic 
 Unitarian than Carlyle, yet he does not dis- 
 guise from Emerson, but half released from 
 that body, his dislike almost contempt for 
 Unitarians. He writes in 1835 : 'To speak 
 with perhaps ill-bred candour, I like as well 
 to fancy you not preaching to Unitarians a 
 gospel after their heart. I will say, farther, 
 that you are the only man I ever met with 
 of that persuasion whom I could unobstruct- 
 edly like.' Schism seems a dreadful thing 
 even to a Schismatic. It has always been 
 very hard in England to be a Nonconformist. 
 It has demanded an effort, and was felt to be 
 a cutting yourself off, not from the fountains 
 of holiness, but from the main currents of
 
 1 6 Emerson 
 
 secular, national life. Hence it happens that 
 the Church of England can still rejoice in 
 the membership of such men as Lord 
 Avebury and others who could be named. 
 There was never any difficulty about being 
 a Nonconformist in the States. Indeed, 
 Emerson somewhere declares that who so 
 would be a man must be a Nonconformist. 
 
 It was therefore in the Unitarian creed 
 that Emerson was nurtured from the begin- 
 ning. He took things easily from the first. 
 He came however of a race of preachers and 
 religious professors on both the spear and 
 the spindle side. His ancestors were grave 
 men, accustomed to be saluted in the Market- 
 place and listened to in the Meeting-house. 
 In 1838 Emerson said : 
 
 'Two inestimable advantages Christianity has 
 given us : first, the Sabbath, the jubilee of the 
 whole world, everywhere suggesting even to the 
 vile the dignity of spiritual being. And secondly, 
 the institution of preaching the speech of man to 
 men essentially the most flexible of all organs. 
 What hinders that now everywhere, in pulpits, in
 
 Emerson 17 
 
 lecture-rooms, in houses, in fields, wherever the 
 invitations of men or your own occasions lead 
 you, you speak the very truth, as your life and 
 conscience teach it, and cheer the waiting, fainting 
 hearts of men with new hope, new revelation ? ' 
 
 Sundays and Sermons ! This is indeed 
 to view Christianity from a Manse-window. 
 
 Though Emerson did not long remain a 
 Unitarian Minister, and soon ceased to be 
 ' the Rev. R. W. Emerson ' he was ever a 
 preacher and remained a sabbatical man to 
 the end of the chapter. He inherited the 
 quiet assumptions of the pastor. He was 
 not a Scholar, or an Historian, or a Critic, / 
 or a Publicist, but a grave teacher in prose I 
 and tuneless verse of men and women who 
 were willing to listen to him in the quiet ' 
 reflective hours of life. 
 
 I need not dwell upon Emerson's reasons 
 for quitting the ministry in 1832. They are 
 known to' you all and easily understood. 
 His hold upon any possible form of organised X 
 Christianity was ever of the slightest. No
 
 1 8 Emerson 
 
 ecclesiastical tradition, however liberal its 
 
 hue, save the quiet Sunday and the written 
 
 discourse, appealed to him in the very least. 
 
 </ Authority had neither charm nor terror for 
 
 * him. History played a very small part in 
 
 Emerson's religion. He grazed his soul on 
 
 all pastures and found one as good as 
 
 another. 
 
 ' From air and ocean bring me foods 
 From all Zones and altitudes.' 
 
 And again, he exclaims with obvious sincerity 
 
 ' One accent of the Holy Ghost 
 The heedless world hath never lost. 
 I know what say the Fathers wise 
 The Book itself before me lies, 
 Old Chrysostom, best Augustine 
 And he who blent both in his line 
 The younger Golden Lips or mines, 
 Taylor, the Shakespeare of divines. 
 His words are music in my ear 
 I see his cowled portrait dear 
 And yet, for all his faith could see, 
 I would not the good bishop be.' 
 
 What a bewildering planet to live on is
 
 Emerson 19 
 
 this world, where two such men as Emerson 
 and Newman were alive at the same moment 
 of time, one in Boston, Mass., the other in 
 Oxford, slowly qualifying themselves to 
 become leaders of the thoughts of the luck- 
 less, vagrant, race of man. Shepherds they 
 were both, out on the hillside penning their 
 flocks in very different folds. 
 
 In 1833 Emerson came to Europe for 
 the first time and paid his famous call upon 
 Carlyle, then an unknown man, at Craigen- 
 puttock. Just before Emerson's arrival, 
 unannounced and a perfect stranger, Carlyle 
 had made the following entry in his diary 
 ' In all times, there is a word which spoken 
 to men, to the actual generation of men 
 would thrill their inmost soul. But the way 
 to find that word ? The way to speak it 
 when found ? Opus est consulto with a 
 vengeance.' 
 
 Both Carlyle and his visitor were to find 
 the word and to speak it to actual generations 
 of men. 
 
 B2
 
 2O Emerson 
 
 In 1834 Emerson settled himself in Con- 
 cord, the home of his forefathers and there 
 he lived, suffering the ordinary fate of 
 mortals, until the end came in 1882. 
 
 In the ' Thirties/ Boston was at least as 
 agitated as Oxford and better fitted to give 
 a hearing to Tracts for and not against the 
 Times. In Oxford, the objective of attack 
 was a barren, faithless, Churchmanship, and 
 what was to be made alive was the Idea of 
 the Church as a Living Witness to the Truth, 
 an authoritative Voice which if appealed to, 
 would answer as surely as of old on Sinai or 
 at Pentecost. In Boston what was attacked 
 was a barren, stagnant Socinianism, and 
 what was to be restored was the Temple of 
 the living God in the soul of man. Oxford 
 looked regretfully back upon the Fourth 
 Century, and Boston enthusiastically for- 
 ward to the unfolding of future mysteries. 
 
 ' The rounded world is fair to see, 
 Nine times folded in mystery : 
 Though baffled seers cannot impart
 
 Emerson 2 1 
 
 The secret of its labouring heart 
 
 Throb thine, with Nature's throbbing breast, 
 
 And all is clear from East to West. 
 
 Spirit that lurks each form within 
 
 Beckons to spirit of its kin ; 
 
 Self-kindled every atom glows 
 
 And hints the future which it owes.' 
 
 It is idle to laugh and ridiculous to sneer 
 at thought-movements. They are the only 
 things that matter the dynamic force that 
 constitutes the fascination of history." What 
 heavy fun the Edinburgh Review and the 
 London wits and diners-out poked at the 
 Tractarians but there is not to-day a 
 parish church in England which does not 
 bear witness to the strength and reality of 
 that movement. So too the Transcendent- 
 alism of Boston was a living force, a second 
 Spring. ' For the Winter is now past, the 
 rain is over and gone. The flowers have 
 appeared in our land.' 
 
 Emerson's famous oration delivered be- 
 fore the Phi Beta Kappa Society at Cam- 
 bridge on the 3 ist August, 1837, though
 
 22 Emerson 
 
 not by any means the beginning of the 
 movement, was, says Mr. Lowell, ' an event 
 without any former parallel in our literary 
 annals, a scene to be always treasured in 
 the memory for its picturesqueness and its 
 inspiration. What crowded and breathless 
 aisles, what windows clustering with eager 
 heads, what enthusiasm of approval, what 
 grim silence of foregone dissent ! It was 
 our Yankee version of a lecture by Abelard, 
 our Harvard parallel to the last public ap- 
 pearance of Schelling.' l 
 
 And in another place Mr. Lowell wrote : 
 'We used to walk in from the country to 
 the Masonic Temple (I think it was) through 
 the crisp winter night and listen to that 
 thrilling voice of his so charged with subtle 
 meaning and subtle music as shipwrecked 
 men on a raft to the hail of a ship that came 
 with unhoped-for food and rescue. Cynics 
 might say what they liked. Did our own 
 imaginations transfigure dry remainder-bis- 
 
 1 ' My Study Windows.' Thoreau.
 
 Emerson 23 
 
 cuit into ambrosia ? At any rate he brought 
 us life which on the whole is no bad thing. 
 Was it all transcendentalism ? magic lantern 
 pictures on mist ? As you will. Those, 
 then, were just what we wanted. But it 
 was not so. The delight and the benefit 
 were that he put us in communication with 
 a larger style of thought, sharpened our 
 wits with a more pungent phrase, gave us 
 ravishing glimpses of an ideal under the 
 dry husk of our New England, made us 
 conscious of the supreme and everlasting 
 originality of whatever bit of soul might be 
 in any of us, freed us in short from the 
 stocks of prose in which we had sat so long 
 that we had grown wellnigh contented in 
 our cramps. And who that saw the audi- 
 ence will ever forget it, where everyone still 
 capable of fire or longing to renew in them 
 the half-forgotten sense of it, was gathered ? 
 Those faces, young and old, agleam with 
 pale intellectual light, eager with pleased 
 attention, flash upon me once more from
 
 24 Emerson 
 
 the deep recesses of the years with an ex- 
 quisite pathos. Ah, beautiful young eyes, 
 brimming with love and hope, wholly 
 vanished now in that other world we call 
 the Past, or peering doubtfully through the 
 pensive gloaming of memory, your light 
 impoverishes these cheaper days. I hear 
 again that rustle of sensation as they turned 
 to exchange glances over some pithier 
 thought, some keener flash of that humour 
 which always played about the horizon of 
 his mind like heat-lightning, and it seems 
 now like the sad whisper of the autumn 
 leaves that are whirling around me.' 
 
 'To some of us that long-past experience 
 remains as the most marvellous and fruitful 
 we have ever had. Emerson awakened us, 
 saved us from the body of this death. It 
 is the sound of the trumpet that the young 
 soul longs for, careless what breath may 
 fill it. Sidney heard it in the ballad of 
 ' Chevy Chase,' and we in Emerson. Nor
 
 Emerson 25 
 
 did it blow retreat, but called to us with 
 assurance of victory. Did they say he 
 was disconnected ? So were the stars that 
 seemed larger to our eyes still keen with 
 that excitement as we walked homeward 
 with prouder stride over the creaking snow. 
 And were they not knit together by a higher 
 logic than our mere sense could master? 
 Were we enthusiasts ? I hope and believe 
 we were, and am thankful to the man who 
 made us worth something for once in our 
 lives. If asked what was left ? what we 
 carried home ? we should not have been 
 careful for an answer. It would have been 
 enough if we had said that something beau- 
 tiful had passed that way. Or we might 
 have asked in return what one brought 
 away from a Symphony of Beethoven ? 
 Enough that he had set that ferment of 
 wholesome discontent at work in us. 
 
 ' I can never help applying to him what 
 Ben Jonson said of Bacon " There happened
 
 26 Emerson 
 
 in my time one noble speaker who was full 
 of gravity in his speaking. His language 
 was nobly censorious No man ever spake 
 more neatly, more pressly, more weightily, 
 or suffered less emptiness, less idleness in 
 what he uttered. No member of his speech 
 but consisted of his own graces. His hearers 
 could not cough or look aside from him with- 
 out loss. He commanded where he spoke." 
 Those who heard him while their natures 
 were yet plastic and their mental nerves 
 trembled under the slightest breath of divine 
 air will never cease to feel and say : 
 
 ' Was never eye did see that face, 
 Was never ear did hear that tongue, 
 
 Was never mind did mind his grace, 
 That ever thought the travail long, 
 
 But eyes and ears and every thought, 
 
 Were with his sweet perfections caught.' l 
 
 That there were some queer folk, odd 
 fishes among these Transcendentalists we 
 know from Emerson himself, for in his 
 
 1 ' My Study Windows.' Emtrson the Lecturer.
 
 Emerson 27 
 
 lecture on ' New England Reformers ' read 
 on Sunday the 3rd of March, 1844, he has 
 been good enough to give us a highly 
 humourous account of some of them. 
 
 ' Whoever has had opportunity of acquaintance 
 with society in New England during the last twenty- 
 five years with those middle and with those leading 
 sections that may constitute any just representation 
 of the character and aim of the community will 
 have been struck with the great activity of thought 
 and experimenting. His attention must be com- 
 manded by the signs that the church or religious 
 party is falling irom the church nominal and is 
 appearing in temperance and non-resistance 
 societies in movements of abolitionists and of 
 socialists, and in very significant assemblies called 
 Sabbath and Bible Conventions, composed of 
 ultraists, of seekers of all the soul of the soldiery 
 of dissent and meeting 40 call in question the 
 authority of the Sabbath, of the priesthood and of 
 church. In these movements nothing was more 
 remarkable than the discontent they begot in the 
 movers. The spirit of protest and of detachment 
 drove the members of these conventions to bear 
 testimony against the church and immediately 
 afterward to declare their discontent with these
 
 28 Emerson 
 
 conventions, their independence of their colleagues 
 and their impatience of the methods whereby they 
 were working. They defied each other like a con- 
 gress of kings each of whom had a realm to rule 
 and a way of his own that made concert unprofitable. 
 What a fertility of projects for the salvation of the 
 world ! One apostle thought all men should go to 
 farming, and another that no man should buy or 
 sell, that the use of money was the cardinal evil ; 
 another that the mischief was in our diet, that we 
 eat and drink damnation. These made unleavened 
 bread and were foes to the death to fermentation. 
 It was in vain urged by the housewife that God 
 made yeast as well as dough and loves fermentation 
 just as dearly as he loves vegetation ; that ferment- 
 ation developes the saccharine element in the 
 grain and makes it more palatable and more 
 digestible. No ; they wish the pure wheat and will 
 die but it shall not ferment. Stop, dear nature, 
 these incessant advances of thine : let us scotch 
 these ever-rolling wheels ! Others attacked the 
 system of agriculture, the use of animal manures in 
 farming, and the tyranny of man over brute nature : 
 these abuses polluted his food. The ox must be 
 taken from the plough, and the horse from the cart, 
 the hundred acres of the farm must be spaded, and 
 the man must walk wherever boats and locomotives
 
 Emerson 29 
 
 will not carry him. Even the insect world was to 
 be defended, that had been too long neglected, and 
 a society for the protection of ground-worms, slugs 
 and musquitos was to be incorporated without 
 delay. With these appeared the adepts of homoeo- 
 pathy, of hydropathy, of mesmerism, of phrenology, 
 and their wonderful theories of the Christian 
 miracles. Others assailed particular vocations, as 
 that of the lawyer, that of the merchant, of the 
 manufacturer, of the clergyman, of the scholar. 
 Others attacked the institution of marriage, as the 
 fountain of social evils. Others devoted themselves 
 to the worrying of churches and meetings for public 
 worship; and the fertile forms of antinomianism 
 among the elder puritans seemed to have their 
 match in the plenty of the new harvest of reform.' 
 
 Four years earlier he had written to 
 Carlyle in the same strain. ' We are all a y 
 little wild here with numberless projects of 
 social reform. Not a reading man but has 
 a draft of a new community in his waistcoat 
 pocket. I am gently mad myself and am 
 resolved to live cleanly. George Ripley is 
 talking up a colony of agriculturists and 
 scholars with whom he threatens to take the
 
 3O Emerson 
 
 field and the book. One man renounces the 
 use of animal food, and another of coin, and 
 another of domestic hired service, and 
 another of the State ; and on the whole we 
 have a commendable share of reason and 
 hope.' 
 
 The dogmatism of Idealists is often as 
 intense as that of Agnostics. Mr. Wendell, 
 in his History already referred to, tells a 
 story of a Bostonian educated fifty years ago 
 under Transcendental influences, but now 
 (so Mr. Wendell assures us) an earnest 
 Christian, who only the other day remarked 
 with perfect gravity and in tones of deep 
 settled conviction that of course no one 
 doubted that Human Nature was quadruple, 
 consisting of Mind, Body, Soul and Spirit. 
 He had heard of the existence of this partie 
 carre'e in his early enthusiastic days and had 
 never thought of questioning it or even of 
 asking what it meant. All of us I expect 
 have had experience of the immovable dog- 
 matism of the unorthodox.
 
 Emerson 3 1 
 
 This kind of thing made Carlyle very 
 uneasy, characteristically uneasy. He wrote 
 in 1842 : ' I love your Dial, and yet it is 
 with a kind of shudder. You seem to me 
 to be in danger of dividing yourself from the 
 Fact of this present Universe in which 
 alone, ugly as it is, can I find any anchorage, 
 and soaring away after Ideas, Beliefs, Revel- 
 ations, and such like, into perilous altitudes 
 
 as I think Surely I could wish to 
 
 see you returned into your own poor nine- 
 teenth century, its follies and maladies, its 
 blind or half-blind but gigantic toilings, its 
 laughter and its tears, and trying to evolve 
 in some measure the hidden Godlike that 
 lies in it that seems to me the kind of feat 
 for literary men.' 
 
 Emerson replies in an easy vein. ' For 
 the Dial and its sins I have no defence to 
 set up. We write as we can and we know 
 very little about it. If the direction of 
 these speculations is to be deplored, it is yet 
 a fact for literary history that all the bright
 
 32 Emerson 
 
 boys and girls in New England, quite 
 ignorant of each other, take the world so 
 and come and make confessions to fathers 
 and mothers the boys that they do not 
 wish to go into trade, the girls that they do 
 not like morning calls and evening parties. 
 They are all religious, but hate the Churches ; 
 they reject all the ways of living of other 
 men, but have none to offer in their stead. 
 Perhaps one of these days a great Yankee 
 shall come who will easily do the unknown 
 deed.' 
 
 Carlyle remained uncomfortable. He 
 dreaded a sect. He writes : ' Sect founders 
 withal are a class I do not like. No truly 
 great man from Jesus Christ downwards ever 
 founded a sect I mean wilfully intended 
 founding one.' 
 
 There was no real need for Carlyle's 
 anxiety. Emerson was not a Yankee for 
 naught. No saner man, not even the author 
 of the ' Blithedale Romance,' ever drew 
 breath in New England. Indeed, Emerson
 
 Emerson 33 
 
 sometimes handles the mysteries of our 
 Birth and State, the very Infinite itself, with 
 a coolness of temper and stiffness of an 
 unbendable knee that one of his countrymen 
 has characterised as ' serene insolence,' and 
 to many readers has seemed irreverent. I 
 do not think either insolence or irreverence 
 is an applicable word, always supposing that 
 you concede to Emerson his position. We 
 should all respect, or appear to respect, 
 each other's convictions, or lack of con- 
 victions ; but why should a man who never 
 goes to Court wear a Court suit in his own 
 dining-room, or walk out backwards in front 
 of an empty chair ? 
 
 I turn now from the man and his environ- 
 ment to the things he said for it must not 
 be forgotten that to those who have to live 
 the best part of their lives in the twentieth 
 century, it is what Emerson said that matters 
 most. We can no more hear his rich bari- 
 tone, deliberate utterance, and 'closely filed ' 
 speech than we can watch the spare form of 
 
 c
 
 34 Emerson 
 
 Newman glide into the pulpit of St. Mary's 
 This is a Centenary Celebration of Emerson's 
 birth. A hundred years of recorded time ir 
 certain aspects of things is nothing ; ir 
 others it is a great deal. To our children, 
 Carlyle, Newman, Emerson, Browning can 
 never be what they have been to us. Tc 
 them they are books in a row in uniform 
 editions ; the dates of original publication, 
 once so full of spiritual significance, for evei 
 obliterated. What are the 1827*5, the '33*5, 
 the '41*5, the '45's, the '59's to careless 
 youngsters born in the '7o's and '8o's ? 
 
 ' Nothing can be, as it has been before 
 Better so call it only not the same.' 
 
 Our children want to know the upshot o! 
 it all what it comes to. I have sometimes 
 felt a sneaking sympathy with the perl 
 Cantab who, being urged to read ' Paradise 
 Lost,' inquired as a preliminary what il 
 proved ? Great poets are perhaps entitled 
 to exemption from such interrogatories, but 
 dead preachers, orators, and the whole tribe
 
 Emerson 35 
 
 of deceased ethical gentlemen must not 
 grumble in their graves if succeeding genera- 
 tions, pressed and harried by their own 
 environments, with the glowing spell of the 
 imperious present upon their cheeks, do not 
 make a very patient congregation. 
 
 What then, we must ask, are Emerson's 
 dominant Ideas ? What does he say, not 
 to the Boston of 1837, but to-day, to the 
 great restless world of readers, both here 
 and in America ? 
 
 The mention of America at once em- 
 phasises a difference. In America this Cen- 
 tenary of Emerson's birth is a National 
 Event. Was Emerson not the author of 
 the hymn sung at the completion of the 
 Concord Monument on April 19, 1836? 
 
 ' By the rude bridge that arched the flood, 
 Their flag to April's breeze unfurl'd, 
 Here once the embattled farmers stood, 
 And fired the shot heard round the world.' 
 
 We are assured by those who ought to 
 know, that Emerson is now recognised as 
 
 C2
 
 36 Emerson 
 
 a leader of American thought. The 25th 
 of May, 1903, was a red-letter day in the 
 States. This is what happened : 
 
 ' Harvard University does homage to its most 
 illustrious graduate by a unique commemoration 
 service. The corner-stone of the Emerson Me- 
 morial Hall for the Department of Philosophy, 
 for which a sum of ^30,000 was subscribed, will 
 be laid. The Society of Authors give a dinner of 
 five hundred in New York, to which guests and 
 speakers come from all parts. There will be a 
 memorial observance to-night at Concord, organ- 
 ized by a citizens' committee, with an address by 
 the President-Elect of Harvard, followed to-morrow 
 by ceremonies at the same town and speeches by 
 Senator Hoar, Charles Eliot Norton, and others. 
 In Boston the free religious association of which 
 Emerson was one of the founders devotes a session 
 of its annual convention to the consideration of his 
 religious influence. Its Emerson Memorial Con- 
 ference will occupy three weeks of July with morn- 
 ing sessions at Concord and evening sessions at 
 Boston. Thirty lectures are to be given and special 
 Sunday services held. In all these all living friends 
 of Emerson and all his most eminent disciples take 
 part.' The ' Times ' Correspondent.
 
 Emerson 37 
 
 The Press that is what men write in 
 newspapers, has acclaimed Emerson a great 
 thinker, a great author, and a great citizen. 
 
 This is all as it should be. Let us not 
 enquire too curiously how much it really 
 means. It is in any case a tribute paid to 
 the things of the Spirit by the things of the 
 Flesh. 
 
 In America Emerson stands for much. 
 He was an Emancipator, not of black bodies 
 but of the minds of white men. He spoke 
 right out with fearless indifference. He 
 was never afraid of what is called ' public 
 opinion.' His fine old Calvinistic aunt, 
 Miss Mary Moody Emerson, used to tell 
 him when he was a little boy, ' Do what 
 you are afraid to do.' What words are 
 these in the Essay on Character ? 
 
 1 We boast our emancipation from many super- 
 stitions ; but if we have broken any idols, it is 
 through a transfer of the idolatry. What have I 
 gained that I no longer immolate a bull to Jove, or 
 Neptune, or a mouse to Hecate ; that I do not
 
 38 Emerson 
 
 tremble before the Eumenides, or the Catholic 
 Purgatory or the Calvinistic Judgment-day, if I 
 quake at opinion, the public opinion as we call 
 it ; or the threat of assault, or contumely, or bad 
 neighbours, or poverty, or at the rumour of revo- 
 lution or of murder ? If I quake, -what matters it, 
 what I quake at ? ' 
 
 Emerson was indeed what Carlyle de- 
 clared him to be, an era in his great country, 
 and it is only right and noble that he should 
 take his place among the names and memo- 
 ries that help to make and keep a nation 
 great by making it self-respecting. 
 
 I think, I notice, a supersensitive spirit 
 abroad just now in the States which is apt 
 to resent foreign criticism of native products. 
 Even praise is a little resented. Hawthorne, 
 I have been told, has suffered in popularity 
 in America because he is so beloved in Eng- 
 land. After all, Englishmen cannot help un- 
 derstanding the language in which Americans 
 write their books. Anything more alien to 
 the serene cosmopolitanism of Emerson, the 
 least parochial of Anglo-Saxons, than this
 
 Emerson 39 
 
 distortion of patriotism, could hardly be dis- 
 covered. Criticism, seldom easy, becomes 
 in these circumstances almost dangerous. 
 
 In England and to Englishmen Emerson 
 cannot be what he is in America and to 
 Americans. His Centenary is not a national 
 event, but his notes, his dominant ideas, the 
 things he said, still arrest attention 
 
 His fearlessness, his speaking his mind 
 right out, his careless indifference to what 
 people would say, is a quality far from char- 
 acteristic of our own writers of to-day. Let 
 us do obeisance to it here let us admire it, 
 envy it, imitate it, if we dare. 
 
 Of Emerson's optimism, his far-famed 
 optimism what is to be said ? Here was 
 a man who did not believe in Hell. It is 
 most irritating ; it made Carlyle furious. 
 Emerson argues it out with you bravely and 
 tenaciously. You cannot shake Jiim off. 
 You must listen to him. 
 
 ' Nothing shall warp me from the belief that 
 every man is a lover of truth. There is no pure
 
 4O Emerson 
 
 lie, no pure malignity in nature. The entertain- 
 ment of the proposition of depravity is the last 
 profligacy and profanation. There is no sceptic- 
 ism, no atheism but that. Could it be received 
 into common belief suicide would unpeople the 
 planet. It has had a name to live in some dog- 
 matic theology, but each man's innocence and his 
 real liking of his neighbour have kept it a dead 
 letter. I remember standing at the polls one day 
 when the anger of the political contest gave a cer- 
 tain grimness to the faces of the independent 
 electors, and a good man at my side looking on 
 the people remarked, " I am satisfied that the 
 largest part of these men on either side mean to 
 vote right." I suppose considerate observers look- 
 ing at the masses of men in their blameless and in 
 their equivocal actions will assent that in spite of 
 selfishness and frivolity the general purpose in the 
 great number of persons is fidelity. The reason 
 why anyone refuses his assent to your opinion or 
 his aid to your benevolent design is in you. He 
 refuses to accept you as a bringer of truth because 
 though you think you have it he feels that you 
 have it not. You have not given him the authentic 
 sign.' New England Reformers. 
 
 In an even bolder strain, in his Essay
 
 Emerson 41 
 
 on Montaigne, perhaps Emerson's favourite 
 author, he says : ' The Divine effort is never 
 relaxed ; the carrion in the sun will convert 
 itself to grass and flowers, and man, though 
 in brothels, or jails, or on gibbets, is on his 
 way to all that is good and true.' 
 
 This may not be convincing, but it is 
 very Emersonian. 
 
 On what basis does this invincible 
 optimism rest ? On Emerson's theory of 
 compensation which is now often dismissed 
 as a whim, a fad, a fancy but is nothing 
 of the kind ; it is the pulse of the machine. 
 Wipe it out, and Emerson is wiped out save 
 as a mere phrase-monger. Listen to him for 
 yourselves : 
 
 ' Ever since I was a boy I have wished to write a 
 discourse on Compensation, for it seemed to me, 
 when very young, that on this subject Life was 
 ahead of Theology and the people knew more than 
 the preachers taught.' 
 
 But what is Compensation ? 
 ' Every excess causes a defect ; every defect, an
 
 42 Emerson 
 
 excess. Every sweet has its sour ; every evil, its 
 good. Every faculty which is a receiver of pleasure 
 has an equal penalty put on its abuse. It is to 
 answer for its moderation with its life. For every- 
 thing you have missed, you have gained something 
 else ; and for everything you gain, you lose some- 
 thing. If riches increase, they are increased that 
 use them. If the gatherer gathers too much, nature 
 takes out of the man what she puts into his chest ; 
 swells the estate, but kills the owner. There is 
 always some levelling circumstance that puts down 
 the overbearing, the strong, the rich, the fortunate, 
 substantially on the same ground with all others. . . 
 
 ' The farmer imagines power and place are fine 
 things. But the President has paid dear for his 
 White House. It has commonly cost him all his 
 peace, and the best of his manly attributes. . . . 
 
 ' Things refuse to be mismanaged long. Though 
 no checks to a new evil appear, the checks exist 
 and will appear. If the government is cruel, the 
 governor's life is not safe. If you tax too high, the 
 revenue will yield nothing. If you make the 
 criminal code sanguinary, juries will not convict. 
 Under all governments the influence of character 
 remains the same in Turkey and in New England 
 about alike.'
 
 Enter son 43 
 
 These latter remarks might be bits of 
 Johnson's conversation reported by Boswell. 
 But the next extract is in another mould 
 
 'Thus is the universe alive. All things are 
 moral. That soul, which within us is a sentiment, 
 outside of us is a law. It is almighty. All nature 
 feels its grasp. It is eternal, but enacts itself in 
 time and space. Justice is not postponed. The 
 world, like a multiplication-table, turn it how you 
 will, balances itself. Take what figure you will, its 
 exact value still returns to you. Every secret is 
 told, every crime is punished, every virtue rewarded, 
 
 every wrong redressed Always pay ; for, 
 
 first or last, you must pay your entire debt. Persons 
 and events may stand for a time between you and 
 justice, but it is only a postponement. You must 
 pay at last your own debt. . . . The thief steals 
 from himself ; the swindler swindles himself. 
 
 This is the Emersonian doctrine of 
 Compensation. 
 
 Before everything else Emerson was a 
 fearless, convinced optimist whose optimism 
 rested on his belief in the inviolable, the 
 unconquerable spirit of Man, independent 
 of time, place and circumstance.
 
 44 Emerson 
 
 1 Christian and Pagan king and slave, 
 Soldier and Anchorite, 
 Distinctions we esteem so grave 
 Were nothing in his sight.' 
 
 Man's true spirit, according to Emerson, can 
 never be dishonoured by the most unhallowed 
 events. In the end it will emerge clean and 
 holy. ' Herein/ says he, ' I rejoice with a 
 serene eternal peace.' Serenity, Eternity, 
 Peace. This is Emerson and from it follows 
 inevitably his Individualism. In every fibre 
 of his mind Emerson was an Individualist. 
 This may not be the popular creed to-day 
 but it was Emerson's. He lived in an age 
 of associations of groups, of schemes and 
 plans to be worked out in consort. Given 
 a host of miserable units add them all to- 
 gether and the total is happiness. Emerson's 
 hardy optimism rejected this as scornfully as 
 did Leopardi's black pessimism. The Italian 
 wrote in his biting way : 
 
 ' The lofty spirits of my century have discovered 
 a new counsel, for not being able to make happy
 
 Emerson 45 
 
 on earth any one person, they ignored the indivi- 
 dual and gave themselves to seek universal felicity, 
 and of a multitude, singly sad and wretched, they 
 make a joyous and happy people.' 
 
 What does Emerson say ? 
 
 ' Friendship and association are very fine things, 
 and a grand phalanx of the best of the human race, 
 banded for some catholic object. Yes, excellent 
 but remember that no society can ever be so large 
 as one man.' 
 
 And again in the same essay, on ' New 
 England Reformers ' : 
 
 ' I do not wonder at the interest these projects 
 inspire. The world is awakening to the idea of 
 union and these experiments show what it is think- 
 ing of. It is, and will be magic. Men will live and 
 communicate, and plough, and reap, and govern, 
 as by added ethereal power when once they are 
 
 united But this union must be inward and 
 
 not one of covenants, and is to be reached by a 
 reverse of the methods they use. The union is 
 only perfect when all the uniters are isolated. It 
 is the union of friends who live in different streets 
 or towns. Each man, if he attempts to join himself 
 to others, is on all sides cramped and diminished
 
 46 Emerson 
 
 of his proportion ; and the stricter the union the 
 smaller and the more pitiful he is.' 
 
 Again in the same essay : 
 
 ' Many a reformer perishes in his removal of 
 rubbish and that makes the offensiveness of the 
 class. They are partial they are not equal to the 
 work they pretend, and they lose their way in the 
 assault on the kingdom of darkness, they expend 
 all their energy on some accidental evil, and lose 
 their sanity and power of benefit. It is of little 
 moment that one or two or twenty errors of our 
 social system be corrected, but of much that the 
 man be in his senses.' 
 
 Here is plainly revealed Emerson the 
 Emancipator the man who would have men 
 be free. It is an old cry this for freedom : 
 
 ' There is no man free in all this world, 
 Slaves of possession, slaves of fortune, hurl'd 
 This way and that or else the multitude 
 Hath hold on him, or love, and stone and wood 
 Constrain, and will not let him see the soul 
 Within him. So, thou dur'st not, and thine whole 
 Thought hangs on what the herd will say.' 
 
 It is Euripides who speaks, through the
 
 Emerson 47 
 
 mouth of Hecuba. The English is Mr. 
 Gilbert Murray's. 
 
 Of Theology, strictly so called, Emerson 
 had none. This may as well be admitted at 
 once. In this respect he shared the plight 
 of Carlyle and Matthew Arnold. 
 
 ' It makes no difference whether the appeal is to 
 numbers or to one. The faith that stands on 
 authority is not faith. The reliance on authority 
 measures the decline of religion, the withdrawal of 
 the soul. The position men have given to Jesus, 
 now for many centuries of history, is a position of 
 authority. It characterises themselves. It cannot 
 alter the eternal facts. Before the immense possi- 
 bilities of man, all mere experience, all past 
 biography, however spotless and sainted, shrinks 
 away.' (The Over-Soul.) 
 
 In another place Emerson says : 
 
 ' If a man claims to know and speak of God, and 
 carries you backward to the phraseology of some 
 old mouldered nation in another country in another 
 world, believe him not. Whence this worship of 
 the past ? The centuries are conspirators against 
 the sanity and authority of the soul .... History 
 is an impertinence and an injury if it be anything
 
 48 Emerson 
 
 more than a cheerful apologue or parable of my 
 being and becoming .... As men's prayers are 
 a disease of the will so are their creeds a disease 
 of the intellect. ( On Self- Reliance} . 
 
 You cannot, I repeat, however dogmatic- 
 ally inclined, construct a theology out of 
 Emerson. 
 
 How really Emerson stands in America 
 to-day I do not know. Unitarianism, so at 
 least Dr. Holmes says, is no longer domi- 
 nant in Boston. A mild Episcopalianism 
 reigns in its stead. Anything less like 
 Emerson than a mild Episcopalianism it 
 would be hard to fancy. But it may well 
 be there has been another change since Dr. 
 Holmes wrote his life of Emerson. 
 
 The America of to-day is certainly not 
 the America of Emerson's Boston hymns 
 and songs. 
 
 ' Old Europe groans with palaces, 
 Has lords enough and more 
 We plant and build by foaming seas 
 A city of the poor.
 
 Emerson 49 
 
 ' God said " I'm tired of kings, 
 
 I suffer them no more ; 
 Up to my ear the morning brings 
 The outrage of the poor." 
 
 1 I will divide my goods ; 
 
 Call in the wretch and slave : 
 None shall rule but the humble, 
 And none but Toil shall have.' 
 
 It would be cruel to quote any more of 
 what I am sure the Press, its new-born 
 admiration for Emerson notwithstanding, 
 would call ' rant ' or ' fustian.' 
 
 Social unrest haunts both worlds. Fear 
 sits at the bottom of men's hearts. ' Society,' 
 said Emerson, ' is devoured by a secret mel- 
 ancholy which breaks through all its smiles 
 and all its gaiety and games.' Society is 
 still devoured by this same melancholy. 
 The nations dwell behind barricades forging 
 fresh weapons of offence. Great guns and 
 hostile tariffs have lost none of their vogue. 
 If ever Freedom shrieked aloud she might
 
 tjo Emerson 
 
 be expected to do so to-day. It is hard to 
 be an optimist on the 2nd of June, 1903. 
 
 At no time did the luckless race of man 
 stand more in need of Emerson's spirit than 
 to-day. His splendid courage, his undying 
 hope, his cheerfulness, his fixed determina- 
 tion to quake at nothing, his spiritual inde- 
 pendence, his serenity, his peace, are all 
 possessions we would were ours. 
 
 ' O air-born voice, long since, serenely clear, 
 A cry like thine in mine own heart I hear 
 Resolve to be thyself, and know that he 
 Who finds himself, loses his misery.' 
 
 THE END.
 
 Gbe i606ej: Iball Xecturee. 
 
 Price One Shilling each net. Postage Twopence. 
 
 The Development of Theology, as illustrated in English 
 Poetry from 1780 to 1830. The Essex Hall Lecture, 1894. 
 By STOPFORD A. BROOKE, M.A., LL.D. 
 
 ; The lecture is a valuable study in the English poetry of this century 
 as well as a vigorous theological pronouncement.' Christian World. 
 
 Unitarians and the Future. The Essex Hall Lecture, 
 
 1895. % Mrs - HUMPHRY WARD. 
 
 ' It is needless to say that it is marked by the literary grace and 
 deftness we expect from the author of ".Robert Elsmere."' Glasgow 
 Herald. 
 
 ' A brilliant sketch of the development of Unitarianism, and of its 
 prospects in the Future.' Christian World. 
 
 The Relation of Jesus to his Age and our own. The 
 
 Essex Hall Lecture, 1896. By J. ESTLIN CARPENTER, M.A. 
 
 'In a short compass are indicated with great skill the results of 
 deep and varied study.' The Star. 
 
 The Significance of the Teaching of Jesus. The 
 
 Essex Hall Lecture for 1897. By R. A. ARMSTRONG, B.A. 
 
 ' It has all the qualities we might expect deep religious feeling, 
 adequate knowledge, grave measured eloquence.' Liverpool Post. 
 
 The Religion of Time and the Religion of Eternity. 
 
 A Study of certain Relations between Mediaeval and 
 Modern Thought. The Essex Hall Lecture, 1899. B Y 
 PHILIP H. WICKSTEED, M.A. 
 
 ' The book bears all 'the marks of an accomplished and cultivated 
 scholarship, and the tone and temper with which the author deals 
 with deep and burning topics are worthy of imitation by theological 
 disputants of all schools of thought.' New Age. 
 
 Some Thoughts on Christology. The Essex Hall 
 Lecture, 1902. By JAMES DRUMMOND, M.A., LL.D. 
 
 'No open-minded reader can turn from its pages without feeling 
 that he is brought into contact with the thoughts of a devout and 
 reverent thinker, who has experienced much of the spiritual verities of 
 our common Christianity.' The British Friend. 
 
 Emerson. The Essex Hall Lecture, 1903. By AUGUSTINE 
 
 BlRRELL, K.C. 
 
 PHILIP GREEN, 5, ESSEX ST., STRAND, LONDON, W.C-
 
 
 
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