Ralph Waldo Emerson Part 3

"I am delighted to hear there is such a profound studying of German and Hebrew, Parkhurst and Jahn, and such other names as the memory aches to think of, on foot at Andover. Meantime, Unitarianism will not hide her honors; as many hard names are taken, and as much theological mischief is planned, at Cambridge as at Andover. By the time this generation gets upon the stage, if the controversy will not have ceased, it will run such a tide that we shall hardly he able to speak to one another, and there will be a Guelf and Ghibelline quarrel, which cannot tell where the differences lie."

"You can form no conception how much one grovelling in the city needs the excitement and impulse of literary example. The sight of broad vellum-bound quartos, the very mention of Greek and German names, the glimpse of a dusty, tugging scholar, will wake you up to emulation for a month."

After leaving College, and while studying Divinity, Emerson employed a part of his time in giving instruction in several places successively.

Emerson's older brother William was teaching in Boston, and Ralph Waldo, after graduating, joined him in that occupation. In the year 1825 or 1826, he taught school also in Chelmsford, a town of Middles.e.x County, Ma.s.sachusetts, a part of which helped to const.i.tute the city of Lowell.

One of his pupils in that school, the Honorable Josiah Gardiner Abbott, has favored me with the following account of his recollections:--

The school of which Mr. Emerson had the charge was an old-fas.h.i.+oned country "Academy." Mr. Emerson was probably studying for the ministry while teaching there. Judge Abbott remembers the impression he made on the boys. He was very grave, quiet, and very impressive in his appearance. There was something engaging, almost fascinating, about him; he was never harsh or severe, always perfectly self-controlled, never punished except with words, but exercised complete command over the boys. His old pupil recalls the stately, measured way in which, for some offence the little boy had committed, he turned on him, saying only these two words: "Oh, sad!" That was enough, for he had the faculty of making the boys love him. One of his modes of instruction was to give the boys a piece of reading to carry home with them,--from some book like Plutarch's Lives,--and the next day to examine them and find out how much they retained from their reading. Judge Abbott remembers a peculiar look in his eyes, as if he saw something beyond what seemed to be in the field of vision. The whole impression left on this pupil's mind was such as no other teacher had ever produced upon him.

Mr. Emerson also kept a school for a short time at Cambridge, and among his pupils was Mr. John Holmes. His impressions seem to be very much like those of Judge Abbott.

My brother speaks of Mr. Emerson thus:--

"Calm, as not doubting the virtue residing in his sceptre. Rather stern in his very infrequent rebukes. Not inclined to win boys by a surface amiability, but kindly in explanation or advice. Every inch a king in his dominion. Looking back, he seems to me rather like a captive philosopher set to tending flocks; resigned to his destiny, but not amused with its incongruities. He once recommended the use of rhyme as a cohesive for historical items."

In 1823, two years after graduating, Emerson began studying for the ministry. He studied under the direction of Dr. Charming, attending some of the lectures in the Divinity School at Cambridge, though not enrolled as one of its regular students.

The teachings of that day were such as would now be called "old-fas.h.i.+oned Unitarianism." But no creed can be held to be a finality.

From Edwards to Mayhew, from Mayhew to Channing, from Channing to Emerson, the pa.s.sage is like that which leads from the highest lock of a ca.n.a.l to the ocean level. It is impossible for human nature to remain permanently shut up in the highest lock of Calvinism. If the gates are not opened, the mere leakage of belief or unbelief will before long fill the next compartment, and the freight of doctrine finds itself on the lower level of Arminianism, or Pelagianism, or even subsides to Arianism. From this level to that of Unitarianism the outlet is freer, and the subsidence more rapid. And from Unitarianism to Christian Theism, the pa.s.sage is largely open for such as cannot accept the evidence of the supernatural in the history of the church.

There were many shades of belief in the liberal churches. If De Tocqueville's account of Unitarian preaching in Boston at the time of his visit is true, the Savoyard Vicar of Rousseau would have preached acceptably in some of our pulpits. In fact, the good Vicar might have been thought too conservative by some of our unharnessed theologians.

At the period when Emerson reached manhood, Unitarianism was the dominating form of belief in the more highly educated cla.s.ses of both of the two great New England centres, the town of Boston and the University at Cambridge. President Kirkland was at the head of the College, Henry Ware was Professor of Theology, Andrews Norton of Sacred Literature, followed in 1830 by John Gorham Palfrey in the same office. James Freeman, Charles Lowell, and William Ellery Channing were preaching in Boston. I have mentioned already as a simple fact of local history, that the more exclusive social circles of Boston and Cambridge were chiefly connected with the Unitarian or Episcopalian churches. A Cambridge graduate of ambition and ability found an opening far from undesirable in a worldly point of view, in a profession which he was led to choose by higher motives. It was in the Unitarian pulpit that the brilliant talents of Buckminster and Everett had found a n.o.ble eminence from which their light could s.h.i.+ne before men.

Descended from a long line of ministers, a man of spiritual nature, a reader of Plato, of Augustine, of Jeremy Taylor, full of hope for his fellow-men, and longing to be of use to them, conscious, undoubtedly, of a growing power of thought, it was natural that Emerson should turn from the task of a school-master to the higher office of a preacher. It is hard to conceive of Emerson in either of the other so-called learned professions. His devotion to truth for its own sake and his feeling about science would have kept him out of both those dusty highways. His brother William had previously begun the study of Divinity, but found his mind beset with doubts and difficulties, and had taken to the profession of Law. It is not unlikely that Mr. Emerson was more or less exercised with the same questionings. He has said, speaking of his instructors: "If they had examined me, they probably would not have let me preach at all." His eyes had given him trouble, so that he had not taken notes of the lectures which he heard in the Divinity School, which accounted for his being excused from examination. In 1826, after three years' study, he was "approbated to preach" by the Middles.e.x a.s.sociation of Ministers. His health obliging him to seek a southern climate, he went in the following winter to South Carolina and Florida. During this absence he preached several times in Charleston and other places. On his return from the South he preached in New Bedford, in Northampton, in Concord, and in Boston. His attractiveness as a preacher, of which we shall have sufficient evidence in a following chapter, led to his being invited to share the duties of a much esteemed and honored city clergyman, and the next position in which we find him is that of a settled Minister in Boston.

CHAPTER III.

1828-1833. AET. 25-30.

Settled as Colleague of Rev. Henry Ware.--Married to Ellen Louisa Tucker.--Sermon at the Ordination of Rev. H.B. Goodwin.--His Pastoral and Other Labors.--Emerson and Father Taylor.--Death of Mrs.

Emerson.--Difference of Opinion with some of his Paris.h.i.+oners.--Sermon Explaining his Views.--Resignation of his Pastorate.

On the 11th of March, 1829, Emerson was ordained as colleague with the Reverend Henry Ware, Minister of the Second Church in Boston. In September of the same year he was married to Miss Ellen Louisa Tucker.

The resignation of his colleague soon after his settlement threw all the pastoral duties upon the young minister, who seems to have performed them diligently and acceptably. Mr. Conway gives the following brief account of his labors, and tells in the same connection a story of Father Taylor too good not to be repeated:--

"Emerson took an active interest in the public affairs of Boston.

He was on its School Board, and was chosen chaplain of the State Senate. He invited the anti-slavery lecturers into his church, and helped philanthropists of other denominations in their work. Father Taylor [the Methodist preacher to the sailors], to whom d.i.c.kens gave an English fame, found in him his most important supporter when establis.h.i.+ng the Seaman's Mission in Boston. This was told me by Father Taylor himself in his old age. I happened to be in his company once, when he spoke rather sternly about my leaving the Methodist Church; but when I spoke of the part Emerson had in it, he softened at once, and spoke with emotion of his great friend. I have no doubt that if the good Father of Boston Seamen was proud of any personal thing, it was of the excellent answer he is said to have given to some Methodists who objected to his friends.h.i.+p for Emerson.

Being a Unitarian, they insisted that he must go to"--[the place which a divine of Charles the Second's day said it was not good manners to mention in church].--"'It does look so,' said Father Taylor, 'but I am sure of one thing: if Emerson goes to'"--[that place]--"'he will change the climate there, and emigration will set that way.'"

In 1830, Emerson took part in the services at the ordination of the Reverend H.B. Goodwin as Dr. Ripley's colleague. His address on giving the right hand of fellows.h.i.+p was printed, but is not included among his collected works.

The fair prospects with which Emerson began his life as a settled minister were too soon darkened. In February, 1832, the wife of his youth, who had been for some time in failing health, died of consumption.

He had become troubled with doubts respecting a portion of his duties, and it was not in his nature to conceal these doubts from his people. On the 9th of September, 1832, he preached a sermon on the Lord's Supper, in which he announced unreservedly his conscientious scruples against administering that ordinance, and the grounds upon which those scruples were founded. This discourse, as his only printed sermon, and as one which heralded a movement in New England theology which has never stopped from that day to this, deserves some special notice. The sermon is in no sense "Emersonian" except in its directness, its sweet temper, and outspoken honesty. He argues from his comparison of texts in a perfectly sober, old-fas.h.i.+oned way, as his ancestor Peter Bulkeley might have done. It happened to that worthy forefather of Emerson that upon his "pressing a piece of _Charity_ disagreeable to the will of the _Ruling Elder_, there was occasioned an unhappy _Discord_ in the Church of _Concord_; which yet was at last healed, by their calling in the help of a _Council_ and the _Ruling Elder's_ Abdication." So says Cotton Mather. Whether zeal had grown cooler or charity grown warmer in Emerson's days we need not try to determine. The sermon was only a more formal declaration of views respecting the Lord's Supper, which he had previously made known in a conference with some of the most active members of his church. As a committee of the parish reported resolutions radically differing from his opinion on the subject, he preached this sermon and at the same time resigned his office. There was no "discord,"

there was no need of a "council." Nothing could be more friendly, more truly Christian, than the manner in which Mr. Emerson expressed himself in this parting discourse. All the kindness of his nature warms it throughout. He details the differences of opinion which have existed in the church with regard to the ordinance. He then argues from the language of the Evangelists that it was not intended to be a permanent inst.i.tution. He takes up the statement of Paul in the Epistle to the Corinthians, which he thinks, all things considered, ought not to alter our opinion derived from the Evangelists. He does not think that we are to rely upon the opinions and practices of the primitive church. If that church believed the inst.i.tution to be permanent, their belief does not settle the question for us. On every other subject, succeeding times have learned to form a judgment more in accordance with the spirit of Christianity than was the practice of the early ages.

"But, it is said, 'Admit that the rite was not designed to be perpetual.' What harm doth it?"

He proceeds to give reasons which show it to be inexpedient to continue the observance of the rite. It was treating that as authoritative which, as he believed that he had shown from Scripture, was not so. It confused the idea of G.o.d by transferring the wors.h.i.+p of Him to Christ. Christ is the Mediator only as the instructor of man. In the least pet.i.tion to G.o.d "the soul stands alone with G.o.d, and Jesus is no more present to your mind than your brother or child." Again:--

"The use of the elements, however suitable to the people and the modes of thought in the East, where it originated, is foreign and unsuited to affect us. The day of formal religion is past, and we are to seek our well-being in the formation of the soul. The Jewish was a religion of forms; it was all body, it had no life, and the Almighty G.o.d was pleased to qualify and send forth a man to teach men that they must serve him with the heart; that only that life was religious which was thoroughly good; that sacrifice was smoke and forms were shadows. This man lived and died true to that purpose; and with his blessed word and life before us, Christians must contend that it is a matter of vital importance,--really a duty to commemorate him by a certain form, whether that form be acceptable to their understanding or not. Is not this to make vain the gift of G.o.d? Is not this to turn back the hand on the dial?"

To these objections he adds the practical consideration that it brings those who do not partake of the communion service into an unfavorable relation with those who do.

The beautiful spirit of the man shows itself in all its n.o.ble sincerity in these words at the close of his argument:--

"Having said this, I have said all. I have no hostility to this inst.i.tution; I am only stating my want of sympathy with it. Neither should I ever have obtruded this opinion upon other people, had I not been called by my office to administer it. That is the end of my opposition, that I am not interested in it. I am content that it stand to the end of the world if it please men and please Heaven, and I shall rejoice in all the good it produces."

He then announces that, as it is the prevailing opinion and feeling in our religious community that it is a part of a pastor's duties to administer this rite, he is about to resign the office which had been confided to him.

This is the only sermon of Mr. Emerson's ever published. It was impossible to hear or to read it without honoring the preacher for his truthfulness, and recognizing the force of his statement and reasoning.

It was equally impossible that he could continue his ministrations over a congregation which held to the ordinance he wished to give up entirely. And thus it was, that with the most friendly feelings on both sides, Mr. Emerson left the pulpit of the Second Church and found himself obliged to make a beginning in a new career.

CHAPTER IV.

1833-1838. AET. 30-35.

Section 1. Visit to Europe.--On his Return preaches in Different Places.--Emerson in the Pulpit.--At Newton.--Fixes his Residence at Concord.--The Old Manse.--Lectures in Boston.--Lectures on Michael Angelo and on Milton published in the "North American Review."--Beginning of the Correspondence with Carlyle.--Letters to the Rev. James Freeman Clarke.--Republication of "Sartor Resartus."

Section 2. Emerson's Second Marriage.--His New Residence in Concord.--Historical Address.--Course of Ten Lectures on English Literature delivered in Boston.--The Concord Battle Hymn.--Preaching in Concord and East Lexington.--Accounts of his Preaching by Several Hearers.--A Course of Lectures on the Nature and Ends of History.--Address on War.--Death of Edward Bliss Emerson.--Death of Charles Chauncy Emerson.

Section 3. Publication of "Nature."--Outline of this Essay.--Its Reception.--Address before the Phi Beta Kappa Society.

Section 1. In the year 1833 Mr. Emerson visited Europe for the first time. A great change had come over his life, and he needed the relief which a corresponding change of outward circ.u.mstances might afford him. A brief account of this visit is prefixed to the volume ent.i.tled "English Traits." He took a short tour, in which he visited Sicily, Italy, and France, and, crossing from Boulogne, landed at the Tower Stairs in London. He finds nothing in his Diary to publish concerning visits to places. But he saw a number of distinguished persons, of whom he gives pleasant accounts, so singularly different in tone from the rough caricatures in which Carlyle vented his spleen and caprice, that one marvels how the two men could have talked ten minutes together, or would wonder, had not one been as imperturbable as the other was explosive. Horatio Greenough and Walter Savage Landor are the chief persons he speaks of as having met upon the Continent. Of these he reports various opinions as delivered in conversation. He mentions incidentally that he visited Professor Amici, who showed him his microscopes "magnifying (it was said) two thousand diameters." Emerson hardly knew his privilege; he may have been the first American to look through an immersion lens with the famous Modena professor. Mr. Emerson says that his narrow and desultory reading had inspired him with the wish to see the faces of three or four writers, Coleridge, Wordsworth, Landor, De Quincey, Carlyle. His accounts of his interviews with these distinguished persons are too condensed to admit of further abbreviation. Goethe and Scott, whom he would have liked to look upon, were dead; Wellington he saw at Westminster Abbey, at the funeral of Wilberforce. His impressions of each of the distinguished persons whom he visited should be looked at in the light of the general remark which, follows:--

"The young scholar fancies it happiness enough to live with people who can give an inside to the world; without reflecting that they are prisoners, too, of their own thought, and cannot apply themselves to yours. The conditions of literary success are almost destructive of the best social power, as they do not have that frolic liberty which only can encounter a companion on the best terms. It is probable you left some obscure comrade at a tavern, or in the farms, with right mother-wit, and equality to life, when you crossed sea and land to play bo-peep with celebrated scribes. I have, however, found writers superior to their books, and I cling to my first belief that a strong head will dispose fast enough of these impediments, and give one the satisfaction of reality, the sense of having been met, and a larger horizon."

Emerson carried a letter of introduction to a gentleman in Edinburgh, who, being unable to pay him all the desired attention, handed him over to Mr. Alexander Ireland, who has given a most interesting account of him as he appeared during that first visit to Europe. Mr. Ireland's presentation of Emerson as he heard him in the Scotch pulpit shows that he was not less impressive and attractive before an audience of strangers than among his own countrymen and countrywomen:--

"On Sunday, the 18th of August, 1833, I heard him deliver a discourse in the Unitarian Chapel, Young Street, Edinburgh, and I remember distinctly the effect which it produced on his hearers. It is almost needless to say that nothing like it had ever been heard by them before, and many of them did not know what to make of it. The originality of his thoughts, the consummate beauty of the language in which they were clothed, the calm dignity of his bearing, the absence of all oratorical effort, and the singular directness and simplicity of his manner, free from the least shadow of dogmatic a.s.sumption, made a deep impression on me. Not long before this I had listened to a wonderful sermon by Dr. Chalmers, whose force, and energy, and vehement, but rather turgid eloquence carried, for the moment, all before them,--his audience becoming like clay in the hands of the potter. But I must confess that the pregnant thoughts and serene self-possession of the young Boston minister had a greater charm for me than all the rhetorical splendors of Chalmers. His voice was the sweetest, the most winning and penetrating of any I ever heard; nothing like it have I listened to since.

'That music in our hearts we bore Long after it was heard no more.'"

Mr. George Gilfillan speaks of "the solemnity of his manner, and the earnest thought pervading his discourse."

As to the effect of his preaching on his American audiences, I find the following evidence in Mr. Cooke's diligently gathered collections. Mr.

Sanborn says:--