Emerson looked rather askance at Science in his early days. I remember that his brother Charles had something to say in the "Harvard Register"

(1828) about its disenchantments. I suspect the prejudice may have come partly from Wordsworth. Compare this verse of his with the lines of Emerson's which follow it.

"Physician art thou, one all eyes; Philosopher, a fingering slave, One that would peep and botanize Upon his mother's grave?"

Emerson's lines are to be found near the end of the Appendix in the new edition of his works.

"Philosophers are lined with eyes within, And, being so, the sage unmakes the man.

In love he cannot therefore cease his trade; Scarce the first blush has overspread his cheek, He feels it, introverts his learned eye To catch the unconscious heart in the very act.

His mother died,--the only friend he had,-- Some tears escaped, but his philosophy Couched like a cat, sat watching close behind And throttled all his pa.s.sion. Is't not like That devil-spider that devours her mate Scarce freed from her embraces?"

The same feeling comes out in the Poem "Blight," where he says the "young scholars who invade our hills"

"Love not the flower they pluck, and know it not, And all their botany is Latin names;"

and in "The Walk," where the "learned men" with their gla.s.ses are contrasted with the sons of Nature,--the poets are no doubt meant,--much to the disadvantage of the microscopic observers. Emerson's mind was very far from being of the scientific pattern. Science is quant.i.tative,--loves the foot-rule and the balance,--methodical, exhaustive, indifferent to the beautiful as such. The poet is curious, asks all manner of questions, and never thinks of waiting for the answer, still less of torturing Nature to get at it. Emerson wonders, for instance,--

"Why Nature loves the number five,"

but leaves his note of interrogation without troubling himself any farther. He must have picked up some wood-craft and a little botany from Th.o.r.eau, and a few chemical notions from his brother-in-law, Dr.

Jackson, whose name is a.s.sociated with the discovery of artificial anaesthesia. It seems probable that the genial companionship of Aga.s.siz, who united with his scientific genius, learning, and renown, most delightful social qualities, gave him a kinder feeling to men of science and their pursuits than he had entertained before that great master came among us. At any rate he avails himself of the facts drawn from their specialties without scruple when they will serve his turn. But he loves the poet always better than the scientific student of nature. In his Preface to the Poems of Mr. W.E. Channing, he says:--

"Here is a naturalist who sees the flower and the bud with a poet's curiosity and awe, and does not count the stamens in the aster, nor the feathers in the wood-thrush, but rests in the surprise and affection they awake."--

This was Emerson's own instinctive att.i.tude to all the phenomena of nature.

Emerson's style is epigrammatic, incisive, authoritative, sometimes quaint, never obscure, except when he is handling nebulous subjects.

His paragraphs are full of brittle sentences that break apart and are independent units, like the fragments of a coral colony. His imagery is frequently daring, leaping from the concrete to the abstract, from the special to the general and universal, and _vice versa_, with a bound that is like a flight. Here are a few specimens of his pleasing _audacities_:--

"There is plenty of wild azote and carbon unappropriated, but it is naught till we have made it up into loaves and soup."--

"He arrives at the sea-sh.o.r.e and a sumptuous ship has floored and carpeted for him the stormy Atlantic."--

"If we weave a yard of tape in all humility and as well as we can, long hereafter we shall see it was no cotton tape at all but some galaxy which we braided, and that the threads were Time and Nature."--

"Tapping the tempest for a little side wind."--

"The locomotive and the steamboat, like enormous shuttles, shoot every day across the thousand various threads of national descent and employment and bind them fast in one web."--

He is fond of certain archaisms and unusual phrases. He likes the expression "mother-wit," which he finds in Spenser, Marlowe, Shakespeare, and other old writers. He often uses the word "husband"

in its earlier sense of economist. His use of the word "haughty" is so fitting, and it sounds so n.o.bly from his lips, that we could wish its employment were forbidden henceforth to voices which vulgarize it. But his special, const.i.tutional, word is "fine," meaning something like dainty, as Shakespeare uses it,--"my dainty Ariel,"--"fine Ariel." It belongs to his habit of mind and body as "faint" and "swoon" belong to Keats. This word is one of the ear-marks by which Emerson's imitators are easily recognized. "Melioration" is another favorite word of Emerson's. A clairvoyant could spell out some of his most characteristic traits by the aid of his use of these three words; his inborn fastidiousness, subdued and kept out of sight by his large charity and his good breeding, showed itself in his liking for the word "haughty;"

his exquisite delicacy by his fondness for the word "fine," with a certain shade of meaning; his optimism in the frequent recurrence of the word "melioration."

We must not find fault with his semi-detached sentences until we quarrel with Solomon and criticise the Sermon on the Mount. The "point and surprise" which he speaks of as characterizing the style of Plutarch belong eminently to his own. His fertility of ill.u.s.trative imagery is very great. His images are n.o.ble, or, if borrowed from humble objects, enn.o.bled by his handling. He throws his royal robe over a milking-stool and it becomes a throne. But chiefly he chooses objects of comparison grand in themselves. He deals with the elements at first hand. Such delicacy of treatment, with such breadth and force of effect, is hard to match anywhere, and we know him by his style at sight. It is as when the slight fingers of a girl touch the keys of some mighty and many-voiced organ, and send its thunders rolling along the aisles and startling the stained windows of a great cathedral. We have seen him as an unpretending lecturer. We follow him round as he "peddles out all the wit he can gather from Time or from Nature," and we find that "he has changed his market cart into a chariot of the sun," and is carrying about the morning light as merchandise.

Emerson was as loyal an American, as thorough a New Englander, as home-loving a citizen, as ever lived. He arraigned his countrymen sharply for their faults. Mr. Arnold made one string of his epithets familiar to all of us,--"This great, intelligent, sensual, and avaricious America." This was from a private letter to Carlyle. In his Essay, "Works and Days," he is quite as outspoken: "This mendicant America, this curious, peering, itinerant, imitative America." "I see plainly," he says, "that our society is as bigoted to the respectabilities of religion and education as yours." "The war," he says, "gave back integrity to this erring and immoral nation." All his life long he recognized the faults and errors of the new civilization.

All his life long he labored diligently and lovingly to correct them.

To the dark prophecies of Carlyle, which came wailing to him across the ocean, he answered with ever hopeful and cheerful antic.i.p.ations. "Here,"

he said, in words I have already borrowed, "is the home of man--here is the promise of a new and more excellent social state than history has recorded."

Such a man as Emerson belongs to no one town or province or continent; he is the common property of mankind; and yet we love to think of him as breathing the same air and treading the same soil that we and our fathers and our children have breathed and trodden. So it pleases us to think how fondly he remembered his birthplace; and by the side of Franklin's bequest to his native city we treasure that golden verse of Emerson's:--

"A blessing through the ages thus Shield all thy roofs and towers, G.o.d WITH THE FATHERS, SO WITH US, Thou darling town of ours!"

Emerson sympathized with all generous public movements, but he was not fond of working in a.s.sociations, though he liked well enough to attend their meetings as a listener and looker-on. His study was his workshop, and he preferred to labor in solitude. When he became famous he paid the penalty of celebrity in frequent interruptions by those "devastators of the day" who sought him in his quiet retreat. His courtesy and kindness to his visitors were uniform and remarkable. Poets who come to recite their verses and reformers who come to explain their projects are among the most formidable of earthly visitations. Emerson accepted his martyrdom with meek submission; it was a martyrdom in detail, but collectively its petty tortures might have satisfied a reasonable inquisitor as the punishment of a moderate heresy. Except in that one phrase above quoted he never complained of his social oppressors, so far as I remember, in his writings. His perfect amiability was one of his most striking characteristics, and in a nature fastidious as was his in its whole organization, it implied a self-command worthy of admiration.

The natural purity and elevation of Emerson's character show themselves in all that he writes. His life corresponded to the ideal we form of him from his writings. This it was which made him invulnerable amidst all the fierce conflicts his gentle words excited. His white shield was so spotless that the least scrupulous combatants did not like to leave their defacing marks upon it. One would think he was protected by some superst.i.tion like that which Voltaire refers to as existing about Boileau,--

"Ne disons pas mal de Nicolas,--cela porte malheur."

(Don't let us abuse Nicolas,--it brings ill luck.) The cooped-up dogmatists whose very citadel of belief he was attacking, and who had their hot water and boiling pitch and flaming brimstone ready for the a.s.sailants of their outer defences, withheld their missiles from him, and even sometimes, in a movement of involuntary human sympathy, sprinkled him with rose-water. His position in our Puritan New England was in some respects like that of Burns in Presbyterian Scotland. The _dour_ Scotch ministers and elders could not cage their minstrel, and they could not clip his wings; and so they let this morning lark rise above their theological mists, and sing to them at heaven's gate, until he had softened all their hearts and might nestle in their bosoms and find his perch on "the big ha' bible," if he would,--and as he did. So did the music of Emerson's words and life steal into the hearts of our stern New England theologians, and soften them to a temper which would have seemed treasonable weakness to their stiff-kneed forefathers. When a man lives a life commended by all the Christian virtues, enlightened persons are not so apt to cavil at his particular beliefs or unbeliefs as in former generations. We do, however, wish to know what are the convictions of any such persons in matters of highest interest about which there is so much honest difference of opinion in this age of deep and anxious and devout religious scepticism.

It was a very wise and a very prudent course which was taken by Simonides, when he was asked by his imperial master to give him his ideas about the Deity. He begged for a day to consider the question, but when the time came for his answer he wanted two days more, and at the end of these, four days. In short, the more he thought about it, the more he found himself perplexed.

The name most frequently applied to Emerson's form of belief is Pantheism. How many persons who shudder at the sound of this word can tell the difference between that doctrine and their own professed belief in the omnipresence of the Deity?

Theodore Parker explained Emerson's position, as he understood it, in an article in the "Ma.s.sachusetts Quarterly Review." I borrow this quotation from Mr. Cooke:--

"He has an absolute confidence in G.o.d. He has been foolishly accused of Pantheism, which sinks G.o.d in nature, but no man Is further from it.

He never sinks G.o.d in man; he does not stop with the law, in matter or morals, but goes to the Law-giver; yet probably it would not be so easy for him to give his definition of G.o.d, as it would be for most graduates at Andover or Cambridge."

We read in his Essay, "Self-Reliance ": "This is the ultimate fact which we so quickly reach on this, as on every topic, the resolution of all into the ever-blessed ONE. Self-existence is the attribute of the Supreme Cause, and it const.i.tutes the measure of good by the degree in which it enters into all lower forms."

The "ever-blessed ONE" of Emerson corresponds to the Father in the doctrine of the Trinity. The "Over-Soul" of Emerson is that aspect of Deity which is known to theology as the Holy Spirit. Jesus was for him a divine manifestation, but only as other great human souls have been in all ages and are to-day. He was willing to be called a Christian just as he was willing to be called a Platonist.

Explanations are apt not to explain much in dealing with subjects like this. "Canst thou by searching find out G.o.d? Canst thou find out the Almighty unto perfection?" But on certain great points nothing could be clearer than the teaching of Emerson. He believed in the doctrine of spiritual influx as sincerely as any Calvinist or Swedenborgian. His views as to fate, or the determining conditions of the character, brought him near enough to the doctrine of predestination to make him afraid of its consequences, and led him to enter a caveat against any denial of the self-governing power of the will.

His creed was a brief one, but he carried it everywhere with him. In all he did, in all he said, and so far as all outward signs could show, in all his thoughts, the indwelling Spirit was his light and guide; through all nature he looked up to nature's G.o.d; and if he did not worship the "man Christ Jesus" as the churches of Christendom have done, he followed his footsteps so nearly that our good Methodist, Father Taylor, spoke of him as more like Christ than any man he had known.

Emerson was in friendly relations with many clergymen of the church from which he had parted. Since he left the pulpit, the lesson, not of tolerance, for that word is an insult as applied by one set of well-behaved people to another, not of charity, for that implies an impertinent a.s.sumption, but of good feeling on the part of divergent sects and their ministers has been taught and learned as never before.

Their official Confessions of Faith make far less difference in their human sentiments and relations than they did even half a century ago.

These ancient creeds are handed along down, to be kept in their phials with their stoppers fast, as attar of rose is kept in its little bottles; they are not to be opened and exposed to the atmosphere so long as their perfume,--the odor of sanct.i.ty,--is diffused from the carefully treasured receptacles,--perhaps even longer than that.

Out of the endless opinions as to the significance and final outcome of Emerson's religious teachings I will select two as typical.

Dr. William Hague, long the honored minister of a Baptist church in Boston, where I had the pleasure of friendly acquaintance with him, has written a thoughtful, amiable paper on Emerson, which he read before the New York Genealogical and Biographical Society. This Essay closes with the following sentence:--

"Thus, to-day, while musing, as at the beginning, over the works of Ralph Waldo Emerson, we recognize now as ever his imperial genius as one of the greatest of writers; at the same time, his life work, as a whole, tested by its supreme ideal, its method and its fruitage, shows also a great waste of power, verifying the saying of Jesus touching the harvest of human life: 'HE THAT GATHERETH NOT WITH ME SCATTERETH ABROAD.'"

"But when Dean Stanley returned from America, it was to report," says Mr. Conway "('Macmillan,' June, 1879), that religion had there pa.s.sed through an evolution from Edwards to Emerson, and that 'the genial atmosphere which Emerson has done so much to promote is shared by all the churches equally.'"

What is this "genial atmosphere" but the very spirit of Christianity?

The good Baptist minister's Essay is full of it. He comes asking what has become of Emerson's "wasted power" and lamenting his lack of "fruitage," and lo! he himself has so ripened and mellowed in that same Emersonian air that the tree to which he belongs would hardly know him.

The close-communion clergyman handles the arch-heretic as tenderly as if he were the nursing mother of a new infant Messiah. A few generations ago this preacher of a new gospel would have been burned; a little later he would been tried and imprisoned; less than fifty years ago he was called infidel and atheist; names which are fast becoming relinquished to the intellectual half-breeds who sometimes find their way into pulpits and the so-called religious periodicals.