Chapter III

For this descendant of a line of Yankee ministers, there is no dividing line between the secular and the sacred. To Emerson, life is itself sacred; and the universe no less holy than the Ark of the Tabernacle—

So nigh is grandeur to our dust
So nigh is God to man.

“Christianity is wrongly conceived by all such as take it for a system of doctrines,” he wrote in his diary as a young man—thereby fortifying in some sort what Augustine Birrell was to say half a century later: “You cannot, however dogmatically inclined, construct a theology out of Emerson.” His stress was placed—as he was persuaded Christ’s was—upon moral truth; and at thirty he wrote: “I feel myself pledged, if health and opportunity be granted me, to demonstrate that all necessary truth is its own evidence.” Demonstrate? Emerson never did succeed in “demonstrating” very much. In Dr. Eliot’s words, here was no logician or reasoner, but “a poet who wrote chiefly in prose.” But his prose is certainly no less poetic than his poetry. The inspiration is in both cases moral; and, to paraphrase—

His every line, of noble origin,
Is breathed upon by Hope’s perpetual breath.

Yet Emerson was intolerant of cant about immortality. “I notice that as soon as writers broach this subject they begin to quote. I hate quotations. Tell me what you know.”[3]

Emerson demonstrates, after death, one meaning of immortality by living again in his “Journal”—the tenth volume of which has just come to my book-shelf. Some complain of prolixity, but to read this Journal is to find the measure of the man: and that is all the more cheering to the lazy reader in that Emerson is far from being immeasurable. He set down from day to day not only the record of events and personages who impressed him, but many stray thoughts and reflections. He swept into his Journal all the chips from his workshop, and stored there all the rough materials he meant to carve and fabricate and ornament. Workshop? The word is decidedly unpoetical, and perhaps inapt; for, as Madame Dugard points out, he made of his soul a lyre whose strings vibrated to all the winds of the spirit (_his_ spirit, that is); and in his Journal he notes these passing vibrations in phrases where words like _flow_, _flee_, _flux_, _fugitive_, _fugacious_, _current_, _stream_, _undulation_, occur and recur. Undeniably he sometimes forced himself; he acknowledged that his talent, like the New England soil, is good only while he works it. “If I cease to task myself, I have no thoughts.” And adds: “This is a poor sterile Yankeeism. What I admire and love is the generous and spontaneous soil which flowers and fruits at all seasons.” Many of his memoranda he developed later in the essay form—a procedure suspected by his own contemporaries[4]—but I like the mere scraps. Very perfectly do they express the eagerly searching, earnestly austere man: reflecting all his sincerity and incompleteness just as the beautiful paragraphs they piled up as their sole monuments mirror the minds of Joubert in France and Amiel in Switzerland. There is no humbug here, though there are some few fallacies to reward those who read principally to prove, at the author’s expense, their own astuteness. Emerson fully realized—at fifty—what his deficiencies were; he called himself an intellectual chiffonier, with a Jew’s rag-bag of brocade remnants and velvets and torn cloth-of-gold. Truth to tell, he is all this no less in his essays than in these Journals—and is a literary architect no more than his friend Montaigne. As he repeated his lectures, and they gained in polish and conciseness, the defect still sometimes remained: he built more than one excellent house without stairs. It is in momentary flashes of intuitive communication with the great spirits—lightning flashes that suddenly light up the black night in which we spend most of our time—that his genius shines. Somewhere in his Journal he writes:

“One man sees the fact or object, and another sees the power
of it; one the triangle, and the other the cone which is
generated by the revolution of the triangle.”

He who has so often been reproached with aloofness looked at many common facts, and saw what we see there—and beyond. His first lesson of religion is that things seen are temporal, unseen things eternal; yet is the temporal much for the eternally-minded, who preserves the all-important sense of wonder. “Now that man was ready, the horse was brought,” he writes; and continues:

“The timeliness of this invention of the locomotive must be
conceded. To us Americans it seems to have fallen as a
political aid. We could not have held the vast North America
together which now we engage to do. It was strange, too,
that when it was time to build a road across to the Pacific,
a railroad, a ship-road, a telegraph, and in short, a
perfect communication in every manner for all
nations,—’twas strange to see how it was secured. _The
good World-Soul understands us well._”

Nowise was Emerson a Ruskinian. To the railroad he says—“like the courageous Lord Mayor at his first hunting, when told the hare was coming: ‘Let it come in Heaven’s name, I am not afraid on’t.’” And this assurance is all the more welcome as one of the not too frequent flashes of his humor.