Chapter I: His Life

The clerical profession was in a manner hereditary in the Emerson race. With a single exception there was a minister in each of six generations descending from Thomas Emerson of Ipswich, Massachusetts. For this one lapse compensation was made; another generation furnished the colony with three ministers.

For nearly a century and a half the history of the family has centred in Concord, Massachusetts. The house known as the ‘Old Manse’ was built in 1765 by William Emerson, the young minister of the First Church. Gentle in spirit, he was an ardent patriot and in Revolutionary times won the name of the ‘fighting parson.’ He came honestly by his militant temper, being a grandson of the famous Father Moody who distinguished himself at the siege of Louisburg as a preacher, fighter, and iconoclast.

Besides the gift of eloquence, William Emerson inherited from his father (the Reverend Joseph Emerson of Maiden) a love of literature. This he apparently bequeathed to his son, William, who in turn transmitted it to his son, the author of _Conduct of Life_ and _Representative Men_.

Ralph Waldo Emerson was born in Boston on May 25, 1803. His father, minister of the First Church of that city, was a man of vigorous intellect, fond of society, and, judging from one of his letters, endowed with a caustic wit. His mother, Ruth (Haskins) Emerson, was distinguished for her high-bred manners and tender thoughtfulness.

Severity on the part of parents was thought good for boys in that day. Ralph never forgot how his father ‘twice or thrice put me in mortal terror by forcing me into the salt water, off some wharf or bathing-house; and I still recall the fright with which, after some of these salt experiences, I heard his voice one day (as Adam that of the Lord God in the garden) summoning me to a new bath, and I vainly endeavoring to hide myself.’

Left a widow in 1811, with five boys to educate, Mrs. Emerson was forced to heroic exertions. Her sacrifices made a deep impress on the mind of the most famous of those boys.

From the Boston Latin School, Emerson went to Harvard College and was graduated in 1821 ‘with ambitions to be a professor of rhetoric and elocution.’ After a period of school-teaching, a profession towards which his attitude was unequivocal (‘Better saw wood, better sow hemp, better hang with it after it is sown, than sow the seeds of instruction’), he began his theological studies at Harvard and in due time was ‘approbated to preach.’ Ill health drove him South for a winter (1826–27), where he saw novel sights, and made the acquaintance of Achille Murat, son of the quondam King of Naples. Emerson had Murat for a fellow traveller from St. Augustine to Charleston: ‘I blessed my stars for my fine companion, and we talked incessantly.’

On March 11, 1829, Emerson was ordained as colleague of Henry Ware in the Second Church of Boston and a little later ‘became the sole incumbent.’ He resigned this advantageous post of labor (September, 1832) because of doubts about the rite of the Lord’s Supper and the offering of public prayer. To many observers his career seemed wilfully spoiled by himself.

With impaired health and in despondency and grief (he had but recently lost his young wife)[19] Emerson tried the effect of a year abroad. He sailed from Boston and arrived at Malta on February 2, 1833. Thence he proceeded to Syracuse, Taormina, Messina, Palermo, and Naples. After visiting the other chief cities of Italy, he journeyed to Paris, which he admired none the less because he felt out of place there; ‘Pray what brought you here, grave Sir?’ the moving Boulevard seemed to say. But he had the opportunity of hearing Jouffroy at the Sorbonne, and of paying his respects to Lafayette. In London he saw Coleridge. At Edinburgh he learned Carlyle’s whereabouts, visited him, and found him, ‘good and wise and pleasant.’ He was unfortunate in his trip to the Highlands (‘the scenery of a shower-bath must be always much the same’). He called on Wordsworth at Rydal Mount. In early October he was back at home.

The future was uncertain. Emerson was reluctant to give up the ministry, and preached from time to time as the chance presented itself. For some weeks he supplied Orville Dewey’s church in New Bedford, but when it was intimated that on Dewey’s resignation he might be invited to succeed him, Emerson made the impossible conditions that he should neither administer the Communion, nor offer prayer ‘unless he felt moved to do so.’ He supplied the pulpit of the Unitarian church in Concord during three months of the pastor’s illness and for three years preached to the little congregation in East Lexington.

Having cut himself off from the only ‘regular’ mode of life that seemed open to him, Emerson took up the irregular vocation of lecturer. During the winter following his return from Europe, he had lectured before the Boston Society of Natural History. Beginning in January, 1835, he gave a course on ‘Biography’ consisting of six lectures: ‘Tests of Great Men,’ ‘Michelangelo,’ ‘Luther,’ ‘Milton,’ ‘Fox,’ and ‘Burke.’ During succeeding winters he gave ten lectures on ‘English Literature’ (1835–36), twelve lectures on ‘The Philosophy of History’ (1836–37), ten lectures on ‘Human Culture’ (1837–38), ten lectures on ‘Human Life’ (1838–39), ten lectures on ‘The Present Age’ (1839–40). He was now fairly engaged in his new calling.

Meantime he had fixed on Concord for his permanent home, bought a house there, married Miss Lydia Jackson of Plymouth, and begun that career of which one of his biographers has humorously complained, ‘a life devoid of incident, of nearly untroubled happiness, and of absolute conformity to the moral law.’

In 1836 there was published anonymously a little volume entitled _Nature_. It was Emerson’s first book. His influence as a man of letters begins at this point. The succeeding volumes consisted in part of lectures which, having stood the test of public delivery, were now recast in essay form. Not every essay, however, had its first presentation as spoken discourse.

On formal public occasions Emerson was often invited to give the address. There was authority in his utterances. That he was not unlikely to say something revolutionary seemed to make it the more important that he should be heard often. He gave the Historical Address at Concord at the Second Centennial Anniversary, the Phi Beta Kappa Oration at Harvard on ‘The American Scholar’ (August, 1837), and the Address before the Senior Class in Divinity College (July 15, 1838), which brought down on him the wrath of Andrews Norton and a shower of remonstrances from Unitarian ministers who, however, loved him too much to be angry with him.

At the time of the Divinity Hall Address the so-called Transcendental movement was in full progress. The movement grew in part out of informal meetings held by a group of liberal thinkers with a view to protesting against the unsatisfactory state of current opinion in theology and philosophy, and looking for something broader and deeper.[20]

Transcendentalism was an intellectual ferment. Having a philosophical and religious significance, it was also notable for its effect on social, educational, and literary matters. Emerson defined it as faith in intuitions. It has been called an ‘outburst of Romanticism on Puritan ground.’ Certain historians connect it with German transcendental philosophy. That it was indigenous to New England appears to be the sounder view. According to a high authority,[21] ‘Emerson’s transcendentalism was native to his mind.... It had been in the life and thought of his family for generations.’ He was certainly regarded as the heresiarch.

Like most complex movements Transcendentalism had a grotesque side. The enthusiasts, in their anxiety to be emancipated from old formulas, fell victims to ‘the vice of the age,--the propensity to exaggerate the importance of visible and tangible facts.’ Emerson laughs at them a little: ‘They promise the establishment of the kingdom of heaven and end with champing unleavened bread or dedicating themselves to the nourishment of a beard.’

The movement had an ‘organ,’ a quarterly magazine called ‘The Dial,’ the first number of which appeared in July, 1840. George Ripley was the business manager, Margaret Fuller the editor. It came under Emerson’s care two years later, and in 1844 was abandoned. An audience large enough to support the organ could not be found.

Transcendentalism coincided chronologically with several plans for bettering the condition of the world. ‘We are a little wild here with numberless projects of social reform. Not a reading man but has his draft of a new community in his waistcoat pocket. I am gently mad myself.’[22]

Emerson was sympathetic with the community experiments at ‘Brook Farm’ and ‘Fruitlands,’ but not to the extent of joining them. He approved every wild action of the experimenters, nevertheless he had a work of his own.

The work consisted in bringing his thought to his public by means of lectures. He was not overfond of the medium of communication. ‘Are not lectures a kind of Peter Parley’s story of Uncle Plato, and a puppet show of the Eleusinian mysteries?’ he asks. It is not recorded what he thought of that kind of lecturing which may best be described in Byron’s phrase--‘to giggle and make giggle.’ He frankly (but unenviously) admired the speaker who could produce instantaneous effects, moving the audience to laughter or tears. His own gifts were of another sort. When ‘the stout Illinoisian’ after a short trial walked out of the hall Emerson’s sympathies were with him: ‘Shakespeare, or Franklin, or Esop, coming to Illinois, would say, I must give my wisdom a comic form,...’

Urged thereto by his generous friend Alexander Ireland of the Manchester ‘Examiner,’ who took on himself all the business responsibilities, Emerson (in 1847) made a lecturing trip to England. He spoke in Manchester, Edinburgh, London, and elsewhere. The lectures were ‘attacked by the clergymen,’ and the attacks met with ‘pale though brave defences’ by Emerson’s friends. After a few weeks in Paris, then in the throes of the revolution, the lecturer returned by way of England to America.

The crisis in the anti-slavery conflict was approaching. Emerson, in spite of his philosophical attitude towards reformers, became more and more identified with the Abolitionists. During a political speech at Cambridge he was repeatedly hissed by students. According to an eye-witness, he ‘seemed absolutely to enjoy it.’ As late as 1861 he was received with marked hostility by the audience which gathered at the annual meeting of the Massachusetts Anti-Slavery Society. ‘The Mob roared whenever I attempted to speak, and after several beginnings I withdrew.’ The breaking out of the war in a way relieved him. Now people knew where they stood.

His chief source of income was cut off for a time. The public was not in the mood for lectures such as his. Later he found it possible to resume his courses, and he continued to lecture effectively until within a few years of his death.

Emerson’s principal books are: _Nature_, 1836; _Essays_, 1841; _Essays_, ‘second series,’ 1844; _Poems_, 1847; _Miscellanies_, 1849 (lectures and addresses, together with a reprint of _Nature_); _Representative Men_, 1850; _English Traits_, 1856; _Conduct of Life_, 1860; _May-Day and Other Pieces_, 1867; _Society and Solitude_, 1870; _Letters and Social Aims_, 1876; _Lectures and Biographical Sketches_, 1884; and _Natural History of Intellect_, 1893. He edited a number of Carlyle’s books, contributed several chapters to the _Memoirs of Margaret Fuller Ossoli_ and compiled a poetic anthology, _Parnassus_, 1875. _The Correspondence of Thomas Carlyle and Ralph Waldo Emerson_ (edited by C. E. Norton), 1883, contains two hundred of Emerson’s letters.

In 1863 Emerson was one of the ‘visitors’ to the Military Academy at West Point. In 1866 he was Phi Beta Kappa orator at Harvard, and the following year received from his college the degree of LL. D.

From 1867 to 1879 he was an overseer of Harvard. In 1870, before a little audience of students from the advanced classes, he gave a course on the ‘Natural History of Intellect,’ the subject in the handling of which he had hoped to write his master work. One of the surprises of his later life was his nomination for the office of Lord Rector of Glasgow University by the independent party (1874). There were two other candidates. Emerson polled five hundred votes. Disraeli was victor with seven hundred votes.

Emerson’s memory failed gradually, but the defect was not much noticed until after the shock consequent on the burning of his house (1872). A trip to Egypt did much to restore his health and he never lost the ‘royal trait of cheerfulness.’ He died, after a brief illness, on April 27, 1882.