The Complete PG Works of Oliver Wendell Holmes, Sr.

O >> Oliver Wendell Holmes, Sr. (The Physician and Poet not the Jurist) >> The Complete PG Works of Oliver Wendell Holmes, Sr.


"Two only of my classmates can be fairly said to have got into
history, although one of them, Charles W. Upham [the connection of
mine referred to above] has written history very acceptably. Ralph
Waldo Emerson and Robert W. Barnwell, for widely different reasons,
have caused their names to be known to well-informed Americans. Of
Emerson, I regret to say, there are few notices in my journals. Here
is the sort of way in which I speak of the man who was to make so
profound an impression upon the thought of his time. 'I went to the
chapel to hear Emerson's dissertation: a very good one, but rather
too long to give much pleasure to the hearers.' The fault, I
suspect, was in the hearers; and another fact which I have mentioned
goes to confirm this belief. It seems that Emerson accepted the duty
of delivering the Poem on Class Day, after seven others had been
asked who positively, refused. So it appears that, in the opinion of
this critical class, the author of the 'Woodnotes' and the 'Humble
Bee' ranked about eighth in poetical ability. It can only be because
the works of the other five [seven] have been 'heroically unwritten'
that a different impression has come to prevail in the outside
world. But if, according to the measurement of undergraduates,
Emerson's ability as a poet was not conspicuous, it must also be
admitted that, in the judgment of persons old enough to know better,
he was not credited with that mastery of weighty prose which the
world has since accorded him. In our senior year the higher classes
competed for the Boylston prizes for English composition. Emerson
and I sent in our essays with the rest and were fortunate enough to
take the two prizes; but--Alas for the infallibility of academic
decisions! Emerson received the second prize. I was of course much
pleased with the award of this intelligent committee, and should
have been still more gratified had they mentioned that the man who
was to be the most original and influential writer born in America
was my unsuccessful competitor. But Emerson, incubating over deeper
matters than were dreamt of in the established philosophy of
elegant letters, seems to have given no sign of the power that was
fashioning itself for leadership in a new time. He was quiet,
unobtrusive, and only a fair scholar according to the standard of
the College authorities. And this is really all I have to say about
my most distinguished classmate."

Barnwell, the first scholar in the class, delivered the Valedictory
Oration, and Emerson the Poem. Neither of these performances was highly
spoken of by Mr. Quincy.

I was surprised to find by one of the old Catalogues that Emerson
roomed during a part of his College course with a young man whom I well
remember, J.G.K. Gourdin. The two Gourdins, Robert and John Gaillard
Keith, were dashing young fellows as I recollect them, belonging to
Charleston, South Carolina. The "Southerners" were the reigning College
_elegans_ of that time, the _merveilleux_, the _mirliflores_, of their
day. Their swallow-tail coats tapered to an arrow-point angle, and the
prints of their little delicate calfskin boots in the snow were objects
of great admiration to the village boys of the period. I cannot help
wondering what brought Emerson and the showy, fascinating John Gourdin
together as room-mates.




CHAPTER II.

1823-1828. AET. 20-25.

Extract from a Letter to a Classmate.--School-Teaching.--Study of
Divinity.--"Approbated" to Preach.--Visit to the South.--Preaching in
Various Places.


We get a few brief glimpses of Emerson during the years following his
graduation. He writes in 1823 to a classmate who had gone from Harvard
to Andover:--

"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 Middlesex County,
Massachusetts, a part of which helped to constitute 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-fashioned
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-fashioned Unitarianism." But no creed can be held to be a finality.
From Edwards to Mayhew, from Mayhew to Channing, from Channing to
Emerson, the passage is like that which leads from the highest lock of
a canal 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 passage 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 classes 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 noble eminence from which
their light could shine 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 Middlesex Association
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 Parishioners.--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 Dickens gave
an English fame, found in him his most important supporter when
establishing 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 friendship 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 fellowship 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-fashioned 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
institution. 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 institution 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 God by transferring the worship of Him to Christ. Christ is
the Mediator only as the instructor of man. In the least petition to God
"the soul stands alone with God, 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 God 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
God? 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 noble sincerity
in these words at the close of his argument:--

"Having said this, I have said all. I have no hostility to this
institution; 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 circumstances might afford
him. A brief account of this visit is prefixed to the volume entitled
"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 assumption, 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.