Emerson and Other Essays Part 1

Emerson and Other Essays.

by John Jay Chapman.

EMERSON

I

"Leave this hypocritical prating about the ma.s.ses. Ma.s.ses are rude, lame, unmade, pernicious in their demands and influence, and need not to be flattered, but to be schooled. I wish not to concede anything to them, but to tame, drill, divide, and break them up, and draw individuals out of them. The worst of charity is that the lives you are asked to preserve are not worth preserving. Ma.s.ses! The calamity is the ma.s.ses. I do not wish any ma.s.s at all, but honest men only, lovely, sweet, accomplished women only, and no shovel-handed, narrow-brained, gin-drinking million stockingers or lazzaroni at all. If government knew how, I should like to see it check, not multiply the population. When it reaches its true law of action, every man that is born will be hailed as essential. Away with this hurrah of ma.s.ses, and let us have the considerate vote of single men spoken on their honor and their conscience."

This extract from The Conduct of Life gives fairly enough the leading thought of Emerson's life. The unending warfare between the individual and society shows us in each generation a poet or two, a dramatist or a musician who exalts and deifies the individual, and leads us back again to the only object which is really worthy of enthusiasm or which can permanently excite it,--the character of a man. It is surprising to find this ident.i.ty of content in all great deliverances. The only thing we really admire is personal liberty. Those who fought for it and those who enjoyed it are our heroes.

But the hero may enslave his race by bringing in a system of tyranny; the battle-cry of freedom may become a dogma which crushes the soul; one good custom may corrupt the world. And so the inspiration of one age becomes the d.a.m.nation of the next. This crystallizing of life into death has occurred so often that it may almost be regarded as one of the laws of progress.

Emerson represents a protest against the tyranny of democracy. He is the most recent example of elemental hero-worship. His opinions are absolutely unqualified except by his temperament. He expresses a form of belief in the importance of the individual which is independent of any personal relations he has with the world. It is as if a man had been withdrawn from the earth and dedicated to condensing and embodying this eternal idea--the value of the individual soul--so vividly, so vitally, that his words could not die, yet in such illusive and abstract forms that by no chance and by no power could his creed be used for purposes of tyranny. Dogma cannot be extracted from it. Schools cannot be built on it. It either lives as the spirit lives, or else it evaporates and leaves nothing. Emerson was so afraid of the letter that killeth that he would hardly trust his words to print. He was a.s.sured there was no such thing as literal truth, but only literal falsehood. He therefore resorted to metaphors which could by no chance be taken literally. And he has probably succeeded in leaving a body of work which cannot be made to operate to any other end than that for which he designed it. If this be true, he has accomplished the inconceivable feat of eluding misconception. If it be true, he stands alone in the history of teachers; he has circ.u.mvented fate, he has left an unmixed blessing behind him.

The signs of those times which brought forth Emerson are not wholly undecipherable. They are the same times which gave rise to every character of significance during the period before the war. Emerson is indeed the easiest to understand of all the men of his time, because his life is freest from the tangles and qualifications of circ.u.mstance. He is a sheer and pure type and creature of destiny, and the unconsciousness that marks his development allies him to the deepest phenomena. It is convenient, in describing him, to use language which implies consciousness on his part, but he himself had no purpose, no theory of himself; he was a product.

The years between 1820 and 1830 were the most pitiable through which this country has ever pa.s.sed. The conscience of the North was pledged to the Missouri Compromise, and that Compromise neither slumbered nor slept. In New England, where the old theocratical oligarchy of the colonies had survived the Revolution and kept under its own waterlocks the new flood of trade, the conservatism of politics reinforced the conservatism of religion; and as if these two inquisitions were not enough to stifle the soul of man, the conservatism of business self-interest was superimposed. The history of the conflicts which followed has been written by the radicals, who negligently charge up to self-interest all the resistance which establishments offer to change.

But it was not solely self-interest, it was conscience that backed the Missouri Compromise, nowhere else, naturally, so strongly as in New England. It was conscience that made cowards of us all. The white-lipped generation of Edward Everett were victims, one might even say martyrs, to conscience. They suffered the most terrible martyrdom that can fall to man, a martyrdom which injured their immortal volition and dried up the springs of life. If it were not that our poets have too seldom deigned to dip into real life, I do not know what more awful subject for a poem could have been found than that of the New England judge enforcing the fugitive slave law. For lack of such a poem the heroism of these men has been forgotten, the losing heroism of conservatism. It was this spiritual power of a committed conscience which met the new forces as they arose, and it deserves a better name than these new forces afterward gave it. In 1830 the social fruits of these heavy conditions could be seen in the life of the people. Free speech was lost.

"I know no country," says Tocqueville, who was here in 1831, "in which there is so little independence of mind and freedom of discussion as in America." Tocqueville recurs to the point again and again. He cannot disguise his surprise at it, and it tinged his whole philosophy and his book. The timidity of the Americans of this era was a thing which intelligent foreigners could not understand. Miss Martineau wrote in her Autobiography: "It was not till months afterwards that I was told that there were two reasons why I was not invited there [Chelsea] as elsewhere. One reason was that I had avowed, in reply to urgent questions, that I was disappointed in an oration of Mr. Everett's; and another was that I had publicly condemned the inst.i.tution of slavery. I hope the Boston people have outgrown the childishness of sulking at opinions not in either case volunteered, but obtained by pressure. But really, the subservience to opinion at that time seemed a sort of mania."

The mania was by no means confined to Boston, but qualified this period of our history throughout the Northern States. There was no literature.

"If great writers have not at present existed in America, the reason is very simply given in the fact that there can be no literary genius without freedom of opinion, and freedom of opinion does not exist in America," wrote Tocqueville. There were no amus.e.m.e.nts, neither music nor sport nor pastime, indoors or out of doors. The whole life of the community was a life of the intelligence, and upon the intelligence lay the weight of intellectual tyranny. The pressure kept on increasing, and the suppressed forces kept on increasing, till at last, as if to show what gigantic power was needed to keep conservatism dominant, the Merchant Province put forward Daniel Webster.

The worst period of panic seems to have preceded the anti-slavery agitations of 1831, because these agitations soon demonstrated that the sky did not fall nor the earth yawn and swallow Ma.s.sachusetts because of Mr. Garrison's opinions, as most people had sincerely believed would be the case. Some semblance of free speech was therefore gradually regained.

Let us remember the world upon which the young Emerson's eyes opened.

The South was a plantation. The North crooked the hinges of the knee where thrift might follow fawning. It was the era of Martin Chuzzlewit, a malicious caricature,--founded on fact. This time of humiliation, when there was no free speech, no literature, little manliness, no reality, no simplicity, no accomplishment, was the era of American brag. We flattered the foreigner and we boasted of ourselves. We were over-sensitive, insolent, and cringing. As late as 1845, G.P. Putnam, a most sensible and modest man, published a book to show what the country had done in the field of culture. The book is a monument of the age.

With all its good sense and good humor, it justifies foreign contempt because it is explanatory. Underneath everything lay a feeling of unrest, an instinct,--"this country cannot permanently endure half slave and half free,"--which was the truth, but which could not be uttered.

So long as there is any subject which men may not freely discuss, they are timid upon all subjects. They wear an iron crown and talk in whispers. Such social conditions crush and maim the individual, and throughout New England, as throughout the whole North, the individual was crushed and maimed.

The generous youths who came to manhood between 1820 and 1830, while this deadly era was maturing, seem to have undergone a revulsion against the world almost before touching it; at least two of them suffered, revolted, and condemned, while still boys sitting on benches in school, and came forth advancing upon this old society like gladiators. The activity of William Lloyd Garrison, the man of action, preceded by several years that of Emerson, who is his prophet. Both of them were parts of one revolution. One of Emerson's articles of faith was that a man's thoughts spring from his actions rather than his actions from his thoughts, and possibly the same thing holds good for society at large.

Perhaps all truths, whether moral or economic, must be worked out in real life before they are discovered by the student, and it was therefore necessary that Garrison should be evolved earlier than Emerson.

The silent years of early manhood, during which Emerson pa.s.sed through the Divinity School and to his ministry, known by few, understood by none, least of all by himself, were years in which the revolting spirit of an archangel thought out his creed. He came forth perfect, with that serenity of which we have scarce another example in history,--that union of the man himself, his beliefs, and his vehicle of expression that makes men great because it makes them comprehensible. The philosophy into which he had already trans.m.u.ted all his earlier theology at the time we first meet him consisted of a very simple drawing together of a few ideas, all of which had long been familiar to the world. It is the wonderful use he made of these ideas, the closeness with which they fitted his soul, the tact with which he took what he needed, like a bird building its nest, that make the originality, the man.

The conclusion of Berkeley, that the external world is known to us only through our impressions, and that therefore, for aught we know, the whole universe exists only in our own consciousness, cannot be disproved. It is so simple a conception that a child may understand it; and it has probably been pa.s.sed before the attention of every thinking man since Plato's time. The notion is in itself a mere philosophical catch or crux to which there is no answer. It may be true. The mystics made this doctrine useful. They were not content to doubt the independent existence of the external world. They imagined that this external world, the earth, the planets, the phenomena of nature, bore some relation to the emotions and destiny of the soul. The soul and the cosmos were somehow related, and related so intimately that the cosmos might be regarded as a sort of projection or diagram of the soul.

Plato was the first man who perceived that this idea could be made to provide the philosopher with a vehicle of expression more powerful than any other. If a man will once plant himself firmly on the proposition that _he is_ the universe, that every emotion or expression of his mind is correlated in some way to phenomena in the external world, and that he shall say how correlated, he is in a position where the power of speech is at a maximum. His figures of speech, his tropes, his witticisms, take rank with the law of gravity and the precession of the equinoxes. Philosophical exaltation of the individual cannot go beyond this point. It is the climax.

This is the school of thought to which Emerson belonged. The sun and moon, the planets, are mere symbols. They signify whatever the poet chooses. The planets for the most part stay in conjunction just long enough to flash his thought through their symbolism, and no permanent relation is established between the soul and the zodiac. There is, however, one link of correlation between the external and internal worlds which Emerson considered established, and in which he believed almost literally, namely, the moral law. This idea he drew from Kant through Coleridge and Wordsworth, and it is so familiar to us all that it hardly needs stating. The fancy that the good, the true, the beautiful,--all things of which we instinctively approve,--are somehow connected together and are really one thing; that our appreciation of them is in its essence the recognition of a law; that this law, in fact all law and the very idea of law, is a mere subjective experience; and that hence any external sequence which we coordinate and name, like the law of gravity, is really intimately connected with our moral nature,--this fancy has probably some basis of truth. Emerson adopted it as a corner-stone of his thought.

Such are the ideas at the basis of Emerson's philosophy, and it is fair to speak of them in this place because they antedate everything else which we know of him. They had been for years in his mind before he spoke at all. It was in the armor of this invulnerable idealism and with weapons like shafts of light that he came forth to fight.

In 1836, at the age of thirty-three, Emerson published the little pamphlet called Nature, which was an attempt to state his creed.

Although still young, he was not without experience of life. He had been a.s.sistant minister to the Rev. Dr. Ware from 1829 to 1832, when he resigned his ministry on account of his views regarding the Lord's Supper. He had married and lost his first wife in the same interval. He had been abroad and had visited Carlyle in 1833. He had returned and settled in Concord, and had taken up the profession of lecturing, upon which he in part supported himself ever after. It is unnecessary to review these early lectures. "Large portions of them," says Mr. Cabot, his biographer, "appeared afterwards in the Essays, especially those of the first series." Suffice it that through them Emerson had become so well known that although Nature was published anonymously, he was recognized as the author. Many people had heard of him at the time he resigned his charge, and the story went abroad that the young minister of the Second Church had gone mad. The lectures had not discredited the story, and Nature seemed to corroborate it. Such was the impression which the book made upon Boston in 1836. As we read it to-day, we are struck by its extraordinary beauty of language. It is a supersensuous, lyrical, and sincere rhapsody, written evidently by a man of genius. It reveals a nature compelling respect,--a Sh.e.l.ley, and yet a sort of Yankee Sh.e.l.ley, who is mad only when the wind is nor'-nor'west; a mature nature which must have been nourished for years upon its own thoughts, to speak this new language so eloquently, to stand so calmly on its feet. The deliverance of his thought is so perfect that this work adapts itself to our mood and has the quality of poetry. This fluency Emerson soon lost; it is the quality missing in his poetry. It is the efflorescence of youth.

"In good health, the air is a cordial of incredible virtue. Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune, I have enjoyed a perfect exhilaration. I am glad to the brink of fear. In the woods, too, a man casts off his years, as the snake his slough, and at what period soever of life is always a child. In the woods is perpetual youth. Within these plantations of G.o.d, a decorum and sanct.i.ty reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years.... It is the uniform effect of culture on the human mind, not to shake our faith in the stability of particular phenomena, as heat, water, azote; but to lead us to regard nature as phenomenon, not a substance; to attribute necessary existence to spirit; to esteem nature as an accident and an effect."

Perhaps these quotations from the pamphlet called Nature are enough to show the clouds of speculation in which Emerson had been walking. With what lightning they were charged was soon seen.

In 1837 he was asked to deliver the Phi Beta Kappa oration at Cambridge.

This was the opportunity for which he had been waiting. The mystic and eccentric young poet-preacher now speaks his mind, and he turns out to be a man exclusively interested in real life. This recluse, too tender for contact with the rough facts of the world, whose conscience has retired him to rural Concord, pours out a vial of wrath. This cub puts forth the paw of a full-grown lion.

Emerson has left behind him nothing stronger than this address, The American Scholar. It was the first application of his views to the events of his day, written and delivered in the heat of early manhood while his extraordinary powers were at their height. It moves with a logical progression of which he soon lost the habit. The subject of it, the scholar's relation to the world, was the pa.s.sion of his life. The body of his belief is to be found in this address, and in any adequate account of him the whole address ought to be given.

"Thus far," he said, "our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come when it ought to be, and will be, something else; when the sluggard intellect of this continent will look from under its iron lids and fill the postponed expectation of the world with something better than the exertions of mechanical skill.... The theory of books is n.o.ble. The scholar of the first age received into him the world around; brooded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him life; it went out from him truth.... Yet hence arises a grave mischief. The sacredness which attaches to the act of creation, the act of thought, is transferred to the record. The poet chanting was felt to be a divine man: henceforth the chant is divine, also. The writer was a just and wise spirit: henceforward it is settled the book is perfect; as love of the hero corrupts into worship of his statue. Instantly the book becomes noxious: the guide is a tyrant.... Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire.... The one thing in the world, of value, is the active soul.

This every man is ent.i.tled to; this every man contains within him, although in almost all men obstructed, and as yet unborn. The soul active sees absolute truth and utters truth, or creates. In this action it is genius; not the privilege of here and there a favorite, but the sound estate of every man.... Genius is always sufficiently the enemy of genius by over-influence. The literature of every nation bears me witness. The English dramatic poets have Shakspearized now for two hundred years.... These being his functions, it becomes him to feel all confidence in himself, and to defer never to the popular cry. He, and he only, knows the world. The world of any moment is the merest appearance.

Some great decorum, some fetish of a government, some ephemeral trade, or war, or man, is cried up by half mankind and cried down by the other half, as if all depended on this particular up or down. The odds are that the whole question is not worth the poorest thought which the scholar has lost in listening to the controversy. Let him not quit his belief that a popgun is a popgun, though the ancient and honorable of the earth affirm it to be the crack of doom."

Dr. Holmes called this speech of Emerson's our "intellectual Declaration of Independence," and indeed it was. "The Phi Beta Kappa speech," says Mr. Lowell, "was an event without any former parallel in our literary annals,--a scene always to be treasured in the memory for its picturesqueness and its inspiration. What crowded and breathless aisles, what windows cl.u.s.tering with eager heads, what enthusiasm of approval, what grim silence of foregone dissent!"

The authorities of the Divinity School can hardly have been very careful readers of Nature and The American Scholar, or they would not have invited Emerson, in 1838, to deliver the address to the graduating cla.s.s. This was Emerson's second opportunity to apply his beliefs directly to society. A few lines out of the famous address are enough to show that he saw in the church of his day signs of the same decadence that he saw in the letters: "The prayers and even the dogmas of our church are like the zodiac of Denderah and the astronomical monuments of the Hindoos, wholly insulated from anything now extant in the life and business of the people. They mark the height to which the waters once rose.... It is the office of a true teacher to show us that G.o.d is, not was; that he speaketh, not spake. The true Christianity--a faith like Christ's in the infinitude of man--is lost. None believeth in the soul of man, but only in some man or person old and departed. Ah me! no man goeth alone. All men go in flocks to this saint or that poet, avoiding the G.o.d who seeth in secret. They cannot see in secret; they love to be blind in public. They think society wiser than their soul, and know not that one soul, and their soul, is wiser than the whole world."

It is almost misleading to speak of the lofty utterances of these early addresses as attacks upon society, but their reception explains them.

The element of absolute courage is the same in all natures. Emerson himself was not unconscious of what function he was performing.

The "storm in our wash-bowl" which followed this Divinity School address, the letters of remonstrance from friends, the advertis.e.m.e.nts by the Divinity School of "no complicity," must have been cheering to Emerson. His unseen yet dominating ambition is shown throughout the address, and in this note in his diary of the following year:--

"_August_ 31. Yesterday at the Phi Beta Kappa anniversary. Steady, steady. I am convinced that if a man will be a true scholar he shall have perfect freedom. The young people and the mature hint at odium and the aversion of forces to be presently encountered in society. I say No; I fear it not."

The lectures and addresses which form the latter half of the first volume in the collected edition show the early Emerson in the ripeness of his powers. These writings have a lyrical sweep and a beauty which the later works often lack. Pa.s.sages in them remind us of Hamlet:--

"How silent, how s.p.a.cious, what room for all, yet without s.p.a.ce to insert an atom;--in graceful succession, in equal fulness, in balanced beauty, the dance of the hours goes forward still. Like an odor of incense, like a strain of music, like a sleep, it is inexact and boundless. It will not be dissected, nor unravelled, nor shown.... The great Pan of old, who was clothed in a leopard skin to signify the beautiful variety of things and the firmament, his coat of stars,--was but the representative of thee, O rich and various man! thou palace of sight and sound, carrying in thy senses the morning and the night and the unfathomable galaxy; in thy brain, the geometry of the City of G.o.d; in thy heart, the bower of love and the realms of right and wrong.... Every star in heaven is discontent and insatiable. Gravitation and chemistry cannot content them. Ever they woo and court the eye of the beholder. Every man who comes into the world they seek to fascinate and possess, to pa.s.s into his mind, for they desire to republish themselves in a more delicate world than that they occupy.... So it is with all immaterial objects.

These beautiful basilisks set their brute glorious eyes on the eye of every child, and, if they can, cause their nature to pa.s.s through his wondering eyes into him, and so all things are mixed."

Emerson is never far from his main thought:--

"The universe does not attract us till it is housed in an individual." "A man, a personal ascendency, is the only great phenomenon."

"I cannot find language of sufficient energy to convey my sense of the sacredness of private integrity."

On the other hand, he is never far from his great fear: "But Truth is such a fly-away, such a sly-boots, so untransportable and unbarrelable a commodity, that it is as bad to catch as light." "Let him beware of proposing to himself any end.... I say to you plainly, there is no end so sacred or so large that if pursued for itself will not become carrion and an offence to the nostril."

There can be nothing finer than Emerson's knowledge of the world, his sympathy with young men and with the practical difficulties of applying his teachings. We can see in his early lectures before students and mechanics how much he had learned about the structure of society from his own short contact with the organized church.

"Each finds a tender and very intelligent conscience a disqualification for success. Each requires of the pract.i.tioner a certain shutting of the eyes, a certain dapperness and compliance, an acceptance of customs, a sequestration from the sentiments of generosity and love, a compromise of private opinion and lofty integrity.... The fact that a new thought and hope have dawned in your breast, should apprise you that in the same hour a new light broke in upon a thousand private hearts.... And further I will not dissemble my hope that each person whom I address has felt his own call to cast aside all evil customs, timidity, and limitations, and to be in his place a free and helpful man, a reformer, a benefactor, not content to slip along through the world like a footman or a spy, escaping by his nimbleness and apologies as many knocks as he can, but a brave and upright man who must find or cut a straight road to everything excellent in the earth, and not only go honorably himself, but make it easier for all who follow him to go in honor and with benefit...."

Beneath all lay a greater matter,--Emerson's grasp of the forms and conditions of progress, his reach of intellect, which could afford fair play to every one.

His lecture on The Conservative is not a puzzling _jeu d'esprit_, like Bishop Blougram's Apology, but an honest attempt to set up the opposing chessmen of conservatism and reform so as to represent real life. Hardly can such a brilliant statement of the case be found elsewhere in literature. It is not necessary to quote here the reformer's side of the question, for Emerson's whole life was devoted to it. The conservatives'

att.i.tude he gives with such accuracy and such justice that the very bankers of State Street seem to be speaking:--

"The order of things is as good as the character of the population permits. Consider it as the work of a great and beneficent and progressive necessity, which, from the first pulsation in the first animal life up to the present high culture of the best nations, has advanced thus far....