Octavius Brooks Frothingham

Among Englishmen, I owe the most to James Martineau, at the time of my ordination (1847), a Unitarian clergyman in Liverpool. His lectures in the Unitarian controversy (1839) on "Christianity without Priest and without Ritual," on "The Christian View of Moral Evil," on "The Bible: What It Is and What It is Not"; his articles on "Distinctive Types of Christianity," on "Creeds and Heresies of Early Christianity," on "The Ethics of Christendom," on "The Creed of Christendom," on "St. Paul and His Modern Students," made a profound impression on my mind. One passage in particular, at the close of the essay on "The Ethics of Christendom," still lingers in my memory:

The old antagonism between the world that now is and any other that has been or is to come, has been modified, or has entirely ceased.... Here is the spot, now is the time for the most devoted service of God. No strains of heaven will wake man into prayer, if the common music of humanity stirs him not. The saintly company of spirits will throng around him in vain if he finds no angels of duty and affection in his children, neighbors, and friends. If no heavenly voices wander around him in the present, the future will be but the dumb change of the shadow on the dial. In short, higher stages of existence are not the refuge of this, but the complement to it; and it is the proper wisdom of the affections not to escape the one in order to seek the other, but to flow forth in purifying copiousness on both.

Martineau's intellectual fidelity, accurate learning, earnestness of feeling, were exceedingly fascinating.

In this country Ralph Waldo Emerson was the great teacher. He gave an atmosphere rather than a dogma. He was air and light. He is best described, not as a philosopher, a man of letters, a poet, but as a seer. His gift was that of insight. This he tried to render comprehensive, searching, intelligent, accurate, by reading, study, meditation, the acquaintance of distinguished men; but he was never beguiled into thinking that learning, eloquence, wit, constituted his peculiarity. He had a penetrating, eager, questioning look. His head was thrust out as if in quest of knowledge. His gaze was steady and intense. His speech was laconic and to the purpose. His direct manner suggested a wish for closer acquaintance with the mind. His very courtesy, which was invariable and exquisite in its way, had an air of inquiry about it. There was no varnish, no studied grace of motion or demeanor, no manifest desire to please, but a kind of wistfulness as of one who took you at your best and wanted to draw it out. He accosted the soul, and with the winning persuasiveness which befits friendliness on human terms. There was a certain shyness which indicated the modesty which is born of the spirit.

But a commanding doer he certainly was not; that is, he was no man of expedients, of practical resources, of merely executive will. He appreciated this kind of ability, as his lecture on Napoleon shows, but he possessed little of it, his Yankee ingenuity being more confined in its range. The moral courage belonged to him, the earnestness, the faith, but his ethereal qualities lacked driving force. His principles made him interested in every movement of reform, for he had a boundless hope which led him sometimes into extravagant anticipations of truth and benefit. Every sign of life, intellectual, moral, spiritual, caught his eye, and so long as it promised new developments of power his eager sympathy went with it, but when the creative period ceased he turned away. He early enlisted in the anti-slavery cause, not because he had entire confidence in the negro, or specially liked the abolitionists, but because he demanded the utmost liberty for all men in order that substantial advantages might be widely shared; but he was not prominent among the workers of that reform. His name stood foremost in the list of those who claimed the emancipation of woman from social or political disability, not that he was a worker in the woman's-rights phalanx, not that he looked for any immediate benefit from that agitation, or felt any particular interest in the leaders or in the success of that individual crusade, but that he was in favor of the largest opportunity for all human beings, and wished every particle of power to be used. From the first he welcomed the Free Religious Association as giving promise of original light, greater breadth, fresh vigor, new revelations of knowledge in that most ideal, but most deplorably limited, of all spheres; but when in his view that promise was unfulfilled, though his name still stood with those of its vice-presidents, he ceased to take any part in its proceedings or to feel any personal concern in its affairs. There was something theoretical, speculative, in his attitude as a reformer. His philosophy pledged him to the utmost individualism, and this called for the utmost liberty, that each might receive all he could of the divine fulness and be as much as his nature required. Hence his own limited expectation; hence his enthusiasm in behalf of individuals like Walt Whitman, John Brown, Henry Thoreau; hence the light that came into his eyes when he sat in some reform convention where high thoughts were spoken. His word was given, and it was always inspiring, emancipating, uplifting, heard in the valleys from the dizziest heights of vision; but force was not his to give. Such words were more than "half battles," to be sure, so invigorating were they to all the champions of good causes, but they were words still, and seemed to proceed from some upper region of impersonal mind. They expressed convictions, feelings, desires, but there was lack of blood in them. They seemed made of air; there was soul behind them, but not as much body as many wished. In a word, all the ideal elements were present. He was a man who believed, felt, hoped, had vast resources of faith, but was a thinker more than an actor. Thinking is indeed doing, yet not in the same sphere of achievement.

Emerson recognized the limitations of genius. "Life is a scale of degrees," he says in the lecture on the "Uses of Great Men."

Emerson looks forward to the time when all souls shall lie open to the heavenly influx, and he regards greatness as an earnest of that possibility. What disappointments he must have felt as he was forced to turn away from people who should have been saints and heroes, but were none! What bitter moments he must have known when he stretched out his arms to welcome a goddess and embraced only a cloud! But his expectations continued eager; no feature betrayed evidence that these practical refutations of his theory had effect on his heart.

Whether Emerson's constant belief in the Over-soul, his stubborn theism, his persuasion of an immanent God, was an advantage or a disadvantage to his philosophical view of the universe may be doubted. On the one hand, we cannot question the fact that he owed to it his enthusiastic faith in the substantial unity of creation, his optimism, his assurance of future progress, his confidence in man, his moral earnestness, his elevation of soul, his buoyancy of spirit, his forwardness in all endeavors after reform. On the other hand, it can hardly be denied that it led him to take some things for granted, diverted his mind from the unprejudiced observation of phenomena, prevented his rendering full justice to the scientific method, was the cause of wide aberrations in his estimates of human character, and of a curious onesidedness in his judgments on human condition.

Emerson was always profoundly religious, at heart a supernaturalist. The blood of centuries of pious ancestors was in his veins. His soul was uppermost, not his intellect nor his heart. He was a closet man, a minister at the altar. True, he rejected every form of the religious sentiment, and moved with entire freedom among dogmas however expressed in word or in rite. Every attempt at giving voice to spiritual emotion was disagreeable to him.

Theology had fallen from him like a shroud. He would not venture any definition of the spiritual laws. Doctrine had become faith; prayer was changed into aspiration; the speechless utterance was the only one he cordially listened to. But faith he held fast; aspiration he cherished; the inarticulate language of the eternal was ever in his ears.

Ever and anon would come a burst of conviction. "Oh, my brothers, God exists!" he cries in an ecstasy of emotion. Some years ago Emerson seemed fascinated by the inductive method, so that some of his admirers thought he would become a convert to physical science. But the bent of his nature asserted itself, and he pursued the deductive system as before. His passion for "First Truths," as they were called, was irresistible. He could not abandon the philosophy of intuition, and all his studies—comprehensive, profound, and original as they were,—his insatiable thirst for knowledge, his inordinate appetite for details of fact, incidents, anecdotes, gleanings from literature of every kind, were subservient to this.

Emerson's serenity is often spoken of as evidence of the power of his religious faith. It may allow of this construction, but it may be accounted for on other and different grounds which lie nearer at hand and proceed immediately from more obvious sources. How far may a long ancestral experience in devout meditations, practices, longings, worked into the system and producing a sedate, calm, interior temperament, go in explaining that almost imperturbable tranquillity? The piety of his forefathers was so genuine that it drove him from the church of his adoption, and rendered another calling sacred. Their descendant exhibited the same saintliness which they possessed but in a different fashion. And he was probably saintlier than they were, because he was their child. His brothers had the same characteristic of equanimity by virtue of the same parentage. His brother William, whom I knew intimately in New York, showed in his daily life a similar dignity, and tradition reports the same of Charles. It was the perfect fruitage of centuries of heavenly-minded men, not the peculiarity of an individual soul.

This predisposition to inwardness was favored by the long seclusion of Concord, which kept Emerson aloof from the world and prevented the friction which is so damaging to serenity. He saw those only who respected, loved, honored, and revered him. He came into collision with none. Men of thought, unambitious men, students, farmers, were his fellow-townsmen. Several hours in each day he was alone with his books or his mind. When he visited the city it was for an intellectual or social purpose, as one who had dropped from a star and was soon to vanish. His contact was with men of letters, clergymen, publishers, friends, gentlemen interested in mental pursuits who had left their business in order to disport themselves in the fields of thought. These added to his stores of wisdom, and sent him home replenished rather than drained. The gains of his day were not dissipated either by business occupation or pleasure.

Then, whether from disposition or philosophy we cannot tell, this man avoided everything dark, evil, unwholesome, unpleasant. Sickness of all kinds, complaint, depression, melancholy, was an abomination to him. He turned away from ugly sights and sounds, thus evading conflict. He never argued, never discussed, but said his word as well as he could, and encouraged others to say theirs, in this way hoping to get at the truth. By this course he escaped the usual provocations to ill-temper, and was forced upon an undisturbed equipoise of mind. Nothing helps serenity so much as avoidance of contest, and when one can thoroughly convince himself that there is no rooted evil in the world to be fought against, an even condition of soul is not hard to maintain; optimism is proverbially cheerful, but an optimism that is grounded in principle must be unconquerable by any force that circumstances can bring against it.

It must be remembered that Emerson was not a man of warm temperament, not tropical in color or in heat; more like the morning, cool and breezy, than like the sultry noon-day, or the glowing evening; more like the dewy spring, than the effulgent summer or the fruit-bearing autumn; not a child of the sun, rather suggesting the still, white, imaginative moonlight. There was an air of remoteness about him. His remark to the inn-keeper,—"heat me red-hot," tells the story. Simple habits kept his frame wiry, and a New England nurture saved his mind from luxuriant uncleanness. By nature he was passionless. The beautiful "Threnody" on the death of his boy, reveals the sorrow of a soaring mind rather than the grief of a crushed heart. To command one's self enough for such an effort evinces a rare power of rising above mortal conditions. Such a constitution finds solitude congenial and is calm by force of inclination. Friendship seems an emotion better suited than love to that ethereal soul, which was always radiant but seldom burning, benignant, seldom craving, always gracious in imparting, seldom hungry for receiving. One might walk in his illumination, but one could hardly bask in his heat, or lie on his bosom, or nestle near his heart. They that knew him at home may speak more warmly of him, but thus he appeared to people outside; thus he appeared to many who had admired him as I did and tried to get close to him.

The love of wild, untrimmed nature, the want of interest in cultivated gardens, was part of his theory of the universe as the expression of God; the richer, the less it was interfered with. He would approach as near to the Creator as possible, listening for the divine voice, which was most clearly heard in the wilderness. To the same source must be ascribed his partiality for wild, untrained men,—foresters, hunters, pioneers, trappers, back-woodsmen. He sought everywhere after originality, freshness, power, in individuals and in groups. He hailed a genius, however rough. Unconventionality excited his enthusiasm to such a degree that he could scarcely contain himself, but said the most extravagant things in the ecstasy of his hope. Men of polished outside he did not care for; mechanical men, however successful, politicians, however popular and adroit, were his aversion. Accomplishments, however great, scholarship however finished, he did not respect. He wanted the rough, uncut gem. Genius of whatever description, in whatever class, whatever its order or grade, was his joy. In him the love of truth predominated. He submitted to the inconvenience of imperfect opinion, but respected the highest law of his being. He believed in the eternal laws of mind, in the self-existence of right, in purity, veracity, goodness. He was one of the most honest of men, one of the cleanest, and he did his utmost to bring his life into correspondence with his best thought. That all created things must be imperfect was part of his creed; that this imperfection ran through human character he was as much convinced as any man; and his efforts were unceasing to turn men's eyes towards the beauty "ancient but ever new," which he in his moments of insight beheld. No one lives up to his most exalted faith. No one ever endeavored to do so more sincerely and humbly than Ralph Waldo Emerson.

In my early ministry, the discourses of Dr. Orville Dewey on "Human Nature," "Human Life," "The Nature of Religion," seemed all-sufficing. I read them over and over again with increasing admiration, and his solutions of spiritual problems were accepted as final.

Miss Mary Dewey, in the admirable memoir of her father, lays great stress on his affectionate qualities. These cannot be too emphatically asserted; yet they probably had more scope than even she suspected. Indeed, unless I am much mistaken, they formed the basis of his character. He was a most deep-feeling man. He loved his friends in and out of the profession, with a loyal, hearty, obliging, warm, and even tender emotion, expressing itself in word and deed. It was overflowing, not in any sentimental manner, but in a manly, sincere way. He was a man of infinite good-will, of a quite boundless kindness. His voice, his expression of face, his smile, the grasp of his hand,—all gave sign of it. He felt things keenly; his sensibilities were most acute; even his thoughts were suffused with emotion. He could not discuss speculative themes as if they were cold or dry. Nothing was arid to his mind. In prayer it was not unusual for his audience to discern tears rolling down his cheeks. One day, in his study, on speaking about the intellectual implications of the "Philosophie Positive," he dropped his head and seemed for a moment lost in reverie largely made up of devotion. In him, heart was uppermost; intellect, conscience, were of subordinate value when taken alone; in fact, they were incomplete by themselves, and wanted their proper substance. He said once that his skin was so delicate that the least soil on his hands was felt all through his system and prevented him from working. This excessive sensibility, which could not be understood by the world at large, was at the bottom of his likes and dislikes, of his personal fears and hopes. Excitement drained off his strength. He exhausted himself physically, and fell into ill-health by exertions that would not have taxed an ordinary constitution. It cost him a great deal to write sermons, to visit the sick or sorrowing, to conduct public services. At the same time, he was disqualified, by a certain want of steel in his blood, for any but the clerical profession, where qualities like his are of inestimable value, and of the rarest kind. He was a minister from the beginning, always profoundly interested in questions of the interior life, and though he early left the orthodox communion and became a preacher of Unitarian Christianity, making it his work to apply religious ideas to all the concerns of the natural world and the secular life, he retained all the fervor of spirit that charaterized the most devout believer. A vein of passionate feeling ran through all his discourses, and while his themes were taken from daily existence, his thoughts were fixed on eternity. He was absorbed in the destiny of the human soul, of the individual soul, bringing all discussions to that point, and trying to make lasting impressions on the spiritual natures of men and women.

When I first knew him he had the reputation of being a self-indulgent man. This was a great mistake. His way of life was exceedingly simple, and his habits were almost abstemious. In fact, neither his physical nor his mental constitution allowed of any indulgence in eating or drinking. Still the impression was a natural one, for a certain amount of ease, exemption from care, gayety, was necessary to him. The society of elegant, accomplished people was indispensable to his recreation and rest. His motive for seeking such was not the love of luxury so much as a demand for recreation and a craving for repose. He was not, in any sense, an earthy man or one who loved sensual delights. On the contrary, he was always mindful of his calling, always intent on high subjects, always ready to lead intercourse upwards, always, to the extent of his power, interested in the moral aspect of current discussions; over-anxious, if anything, to approach speculative themes. He possessed an eager, unresting, questioning mind. He was always thinking, and on great subjects of theology or philosophy, and he put into them an amount of feeling that is extraordinary with intellectual men.

That he should have been so sensitive as he was to the words and suspicions of anti-slavery men who charged him with being an advocate of a fugitive-slave law, an apologist for slavery, a ready tool of the inhuman, reactionary party of the country, is not surprising. His dread of pain, his hatred of falsehood, his horror of injustice, his love of fair play, will sufficiently account for this; while the impossibility of explaining himself kept the wound open. That for thirty years the sore should have bled, shows the delicacy of his temperament and the shrinking nature of his will. To speak of him as a friend of slavery is absurd. No one can read his sermon on "The Slavery Question," preached shortly after the annexation of Texas and at a moment of great excitement at the North in regard to the advances of the slave-power, and not perceive that he was deeply moved.

"Are these people men?" he said; "that is the question. If they are men, it will not do to make them instruments for mere convenience,—for the mere tillage of the soil;—if they are men, it is not enough to say that they have a sort of animal freedom from care, and joyance of spirits. If they are men, they are to be cultivated; their faculties are to be regarded as precious; they are to be improved.... If he is a man, then he is not only improvable and ought to be improved, but he will improve in spite of all we can do." And a great deal more to the same effect. He indignantly protested against treating "an intelligent creature, a fellow-being, a brother-man, a being capable of indefinite expansion and immortal progress," as one would treat a tree, a flower, an ox, or a horse. "Grant that the African of the present generation cannot be raised to our stature; yet if in the course of ages he may be, and if it is our policy systematically to arrest or to retard his growth, does the case materially differ from what I have supposed?" Namely that of a child. Dr. Dewey visited slave-States and talked with slave-holders in order to make himself fully acquainted with the condition of opinion and of feeling about the case, and he took occasion everywhere to argue the Northern side. This ought to be enough in the way of vindication of his personal sentiments.

At the same time, he was a Unionist of the Webster school. His attachment to the Union was intense. Disunion in his judgment meant ceaseless discord, the end of republican institutions, the arrest of civilization, the indefinite postponement of progress, the hopelessness of education and uplifting for the slave, the withdrawal of Northern influence, the final overthrow of government by moral powers. A long reign of anarchy, in the course of which the lovers of the race must see their visions of good disappear, would supervene, and this he could not contemplate with equanimity.

Then he was an old-fashioned enemy of war, especially of civil war. He was a sincere lover of peace, and a believer in the arts of peace, in industry, education, the diffusion of intelligence, the weaving of the ties of fraternity; and though he acknowledged the heroic mission of strife, he recoiled instinctively from it. War, in his estimation, was an inevitable necessity in the order of the world, but it was an awful element in the "world problem"; "a fearful scourge," a condition to be outgrown along with vice, passion, injustice, selfishness, ambition, a sign that is destined to disappear as intelligence and Christianity come in. It must be submitted to as an ordination of Providence, but it should never be precipitated by men, least of all should it be brought on hastily, by unreasonableness, malignity, or hate. The evils of war were precisely such as appealed most directly to his imagination; they were so personal, they were so domestic, they were so pitiable, they were so full of tears. He shrank from violence, from rage, from party ambition, from curses and cries. He loved his countrymen, and, so long as any reason remained, he could not bear to think of fighting. So long as any oil was left in the can, the troubled waters were not to be abandoned by the peace-makers. It was much for him to have patience with those who used angry words, even in a cause of righteousness. He, for his part, could not scold or overstate, or do anything in a harsh temper.

Dr. Dewey believed in colonization; not necessarily in Africa, but in a separation between the white and black races, in the civilization of the negro. In the tenth lecture of the course on "The Problem of Human Destiny" (1864), he takes occasion to welcome "the great hope" that thus was opened "for purging our American soil from the stain of slavery. Many of us have long been asking how this is to be done. Look at Africa, surrounded by a wall of darkness, and filled with cruelty and blood, with no civilizing influence in herself, as the story of ages has proved; what now do we see? Britain sends to her borders the man-stealer, to tear her children from her bosom and transport them to the American colonies. It was a deed of unmingled atrocity, compared with which capture in war was generous and honorable; the African King of Dahomey grows white by the side of the Saxon slave-trader. But what follows? The African people in this country improve, and are now far advanced beyond their kindred at home. And now they begin to return; they are building a state on their native borders which promises to stop the slave trade with Africa and to spread light and civilization through her dark solitudes." At the close of his discourse on the slavery question, he said:

The intimacy with Dr. Charming re-inforced the conclusions which were native to Dr. Dewey's temperament. The moderate view, the dread of overstatement, the fear of fanaticism, the faith in reason, the love of tranquillity, the desire after truth, were rooted in his mind. His constitutional conservatism was confirmed. Then he was a Unitarian, and therefore rational in his methods, inclined to judge by arguments, to sift opinions by the understanding. The abolitionists were, for the most part, either Calvinists or transcendentalists, people who followed an inward voice, who placed interior conviction before ratiocination, and encouraged moral sentiment to take the lead in action, blowing coals into a flame, and not content unless they saw a blaze. The Unitarians, as a class, were not ardent disciples of any moral cause, and took pride in being reasoners, believers in education, and in general social influence, in the progress of knowledge, and the uplifting of humanity by means of ideas. The habit of discountenancing passion may have been fostered in a school like this. Perhaps if young Dewey had continued in his old belief he would have been a more vehement reformer than he was. His natural glow was softened down into a mild effulgence, communicating warmth to his convictions, but not producing a burning zeal for any substance of doctrine.

His power of emotion made him a powerful preacher but prevented his being a great philosopher. Dr. Bellows, who was his close friend for many years, described him as a man of "massive intellectual power," and then went on to impute to him the gifts that belong to the pulpit orator: "poetic imagination," a "rare dramatic faculty of representation." Perhaps by "massive" Dr. Bellows meant the power to throw thoughts in a mass, with cumulative effect. This power Dr. Dewey certainly possessed in an extraordinary degree. But of philosophical talent he had little. Indeed, he seemed to be conscious of this himself. At the end of his first lecture before the Lowell Institute he said:

The lecture assumes the existence of a Personal God, the reality of a conscious soul, the freedom of the human will, the fact of a moral purpose in creation, the perfectibility of man, the idea of progress, the evidence of design in the universe attesting a divine intelligence. The treatment nowhere shows metaphysical acumen or speculative insight. On every page is brilliancy, eloquence, skilful manipulation of arguments, fervent appeal to conscience. Nowhere is subtilty or depth of intuition. Take for example the discourse on "The Problem of Evil," the most intellectually exacting of all subjects. It ends thus after a series of pictures:

This is not argument, but preaching—- very fine, stimulating, powerful preaching, but preaching nevertheless; quite different from James Martineau's treatment of the same theme, in the course of the Liverpool lectures (delivered in 1839). Mr. Martineau, too, addressed a popular assembly, and closed his discourse in a strain of exhortation. Still, the grave tone of the previous discussion sobered the rhetoric, and the background of the ancient debate made the moral lessons solemn. Philosophy yielded to the necessities of ethics, much as the "Kritik der Reinen Vernunft" gave place to the "Kritik der Practischen Vernunft" of Kant—the preacher and the reasoner standing indeed on different ground, but the moral instruction being tempered by the philosophical.

Orville Dewey was a great preacher, perhaps the greatest that the Unitarian communion has produced; greater as a preacher than Dr. Channing, because more various and more sympathetic, nearer to the popular heart, less inspired by grand ideas, and for that reason more moving. He was imbued with Channing's fundamental thought—the "Dignity of Human Nature,"—and illustrated it with a wealth of imagination, enforced it by an urgency of appeal, quickened it by an affluence of dramatic representation all his own. His function was to apply this doctrine to every incident of life, to politics, business, art, literature, society, amusement, and he did this with a boldness, a freedom, a frankness unusual at any time, but without example when he was in the ministry. I shall never forget, in one of his sermons, an allusion to a symphony of Beethoven which gave me a new conception of the essential humanity of the pulpit's office, of the close association that there was between religion and art. His conversational style, impassioned but not stilted and never turgid, was exceedingly impressive, while his constant employment of the forms of reasoning added weight to his sentences. The discourse was plain, and yet from its copiousness it was ornate; and the affectionate tone assumed an air of grave remonstrance which was deepened in effect by the appearance of formal logic. The hearer seemed to be admitted to the secrets of a living, earnest mind, and to be listening to something more than the usual enunciations of ethical principle. At the same time his own will was consulted, he was taken into partnership with the orator and introduced to the processes of conviction. His state of feeling was considered, his objections were met, his scruples answered, his arguments confronted. He was, in short, treated like a rational being, to be reasoned with, not to be looked down upon.

Dr. Dewey was always a friend of liberal thought. There are no more significant pages in his daughter's memoir of him than those which contain his correspondence with Mr. Chadwick, one of the most radical of Unitarian divines. He was himself a student of divinity at Andover, early converted to Unitarianism, became an assistant and warm friend of Dr. Channing, but instead of remaining stationary in dogmatic faith, took a rational view of all religious questions, favored the largest liberality, and welcomed every effort to adapt spiritual ideas to actual knowledge. He had no dogmatic prepossessions, and no professional fears. What he asked for was sincerity coupled with earnestness. This being given, conclusions, within certain limits, of course, were of little moment. Theodore Parker used to sadden and irritate him, but less on account of his opinions than on account of his pugnacious manner in expressing them. Parker rather despised him for what he regarded as his time-serving disposition, and could not understand his mental delicacy; but men who thought as Parker did were even then on the best terms with Dr. Dewey, whose mellowness, on the whole, increased instead of diminishing with age, and was greatest in his declining years.

He was a man fond of personalities; even in his addresses on the greatest themes, he would if possible narrow the subject down to the measure of individual application. Thus when lecturing on "The Problem of Evil," after submitting various considerations, he adds:

This passage illustrates well the tendency to personal reference that distinguished the man. In a discourse on war delivered before the Peace Society he resolves its miseries into those of the individual, as if mass—affecting, as it does, nations, civilizations, humanity itself—counted for nothing. This tendency explains his fondness for his friends, his strength of sympathy, his tenacity of attachment, his love for people. It does not betoken a broad, deep, philosophic mind, but it does betoken a warm, clinging, affectionate nature.

It made him too a charming feature in society, a delightful talker, an easy, graceful, delectable companion, an interested adviser and counsellor, a beloved person in his family, an excellent townsman.

We should be grateful for this, that one has lived to irradiate a somewhat sad profession, to warm the bleak spaces of mortal existence, to throw a gleam of gladness upon the sunless problems of human destiny. It is a great deal to be assured that a living heart has walked with us, and that a living voice has proclaimed the heart-side of man's lot.