Mr. Elliot Cabot has made a very interesting contribution to a class of books of which our literature, more than any other, offers admirable examples: he has given us a biography[1] intelligently and carefully composed. These two volumes are a model of responsible editing—I use that term because they consist largely of letters and extracts from letters: nothing could resemble less the manner in which the mere bookmaker strings together his frequently questionable pearls and shovels the heap into the presence of the public. Mr. Cabot has selected, compared, discriminated, steered an even course between meagreness and redundancy, and managed to be constantly and happily illustrative. And his work, moreover, strikes us as the better done from the fact that it stands for one of the two things that make an absorbing memoir a good deal more than for the other. If these two things be the conscience of the writer and the career of his hero, it is not difficult to see on which side the biographer of Emerson has found himself strongest. Ralph Waldo Emerson was a man of genius, but he led for nearly eighty years a life in which the sequence of events had little of the rapidity, or the complexity, that a spectator loves. There is something we miss very much as we turn these pages—something that has a kind of accidental, inevitable presence in almost any personal record—something that may be most definitely indicated under the name of colour. We lay down the book with a singular impression of paleness—an impression that comes partly from the tone of the biographer and partly from the moral complexion of his subject, but mainly from the vacancy of the page itself. That of Emerson’s personal history is condensed into the single word Concord, and all the condensation in the world will not make it look rich. It presents a most continuous surface. Mr. Matthew Arnold, in his Discourses in America, contests Emerson’s complete right to the title of a man of letters; yet letters surely were the very texture of his history. Passions, alternations, affairs, adventures had absolutely no part in it. It stretched itself out in enviable quiet—a quiet in which we hear the jotting of the pencil in the note-book. It is the very life for literature (I mean for one’s own, not that of another): fifty years of residence in the home of one’s forefathers, pervaded by reading, by walking in the woods and the daily addition of sentence to sentence.

If the interest of Mr. Cabot’s pencilled portrait is incontestable and yet does not spring from variety, it owes nothing either to a source from which it might have borrowed much and which it is impossible not to regret a little that he has so completely neglected: I mean a greater reference to the social conditions in which Emerson moved, the company he lived in, the moral air he breathed. If his biographer had allowed himself a little more of the ironic touch, had put himself once in a way under the protection of Sainte-Beuve and had attempted something of a general picture, we should have felt that he only went with the occasion. I may overestimate the latent treasures of the field, but it seems to me there was distinctly an opportunity—an opportunity to make up moreover in some degree for the white tint of Emerson’s career considered simply in itself. We know a man imperfectly until we know his society, and we but half know a society until we know its manners. This is especially true of a man of letters, for manners lie very close to literature. From those of the New England world in which Emerson’s character formed itself Mr. Cabot almost averts his lantern, though we feel sure that there would have been delightful glimpses to be had and that he would have been in a position—that is that he has all the knowledge that would enable him—to help us to them. It is as if he could not trust himself, knowing the subject only too well. This adds to the effect of extreme discretion that we find in his volumes, but it is the cause of our not finding certain things, certain figures and scenes, evoked. What is evoked is Emerson’s pure spirit, by a copious, sifted series of citations and comments. But we must read as much as possible between the lines, and the picture of the transcendental time (to mention simply one corner) has yet to be painted—the lines have yet to be bitten in. Meanwhile we are held and charmed by the image of Emerson’s mind and the extreme appeal which his physiognomy makes to our art of discrimination. It is so fair, so uniform and impersonal, that its features are simply fine shades, the gradations of tone of a surface whose proper quality was of the smoothest and on which nothing was reflected with violence. It is a pleasure of the critical sense to find, with Mr. Cabot’s extremely intelligent help, a notation for such delicacies.

We seem to see the circumstances of our author’s origin, immediate and remote, in a kind of high, vertical moral light, the brightness of a society at once very simple and very responsible. The rare singleness that was in his nature (so that he was all the warning moral voice, without distraction or counter-solicitation), was also in the stock he sprang from, clerical for generations, on both sides, and clerical in the Puritan sense. His ancestors had lived long (for nearly two centuries) in the same corner of New England, and during that period had preached and studied and prayed and practised. It is impossible to imagine a spirit better prepared in advance to be exactly what it was—better educated for its office in its far-away unconscious beginnings. There is an inner satisfaction in seeing so straight, although so patient, a connection between the stem and the flower, and such a proof that when life wishes to produce something exquisite in quality she takes her measures many years in advance. A conscience like Emerson’s could not have been turned off, as it were, from one generation to another: a succession of attempts, a long process of refining, was required. His perfection, in his own line, comes largely from the non-interruption of the process.

As most of us are made up of ill-assorted pieces, his reader, and Mr. Cabot’s, envies him this transmitted unity, in which there was no mutual hustling or crowding of elements. It must have been a kind of luxury to be—that is to feel—so homogeneous, and it helps to account for his serenity, his power of acceptance, and that absence of personal passion which makes his private correspondence read like a series of beautiful circulars or expanded cards pour prendre congÉ. He had the equanimity of a result; nature had taken care of him and he had only to speak. He accepted himself as he accepted others, accepted everything; and his absence of eagerness, or in other words his modesty, was that of a man with whom it is not a question of success, who has nothing invested or at stake. The investment, the stake, was that of the race, of all the past Emersons and Bulkeleys and Waldos. There is much that makes us smile, to-day, in the commotion produced by his secession from the mild Unitarian pulpit: we wonder at a condition of opinion in which any utterance of his should appear to be wanting in superior piety—in the essence of good instruction. All that is changed: the great difference has become the infinitely small, and we admire a state of society in which scandal and schism took on no darker hue; but there is even yet a sort of drollery in the spectacle of a body of people among whom the author of The American Scholar and of the Address of 1838 at the Harvard Divinity College passed for profane, and who failed to see that he only gave his plea for the spiritual life the advantage of a brilliant expression. They were so provincial as to think that brilliancy came ill-recommended, and they were shocked at his ceasing to care for the prayer and the sermon. They might have perceived that he was the prayer and the sermon: not in the least a seculariser, but in his own subtle insinuating way a sanctifier.

Of the three periods into which his life divides itself, the first was (as in the case of most men) that of movement, experiment and selection—that of effort too and painful probation. Emerson had his message, but he was a good while looking for his form—the form which, as he himself would have said, he never completely found and of which it was rather characteristic of him that his later years (with their growing refusal to give him the word), wishing to attack him in his most vulnerable point, where his tenure was least complete, had in some degree the effect of despoiling him. It all sounds rather bare and stern, Mr. Cabot’s account of his youth and early manhood, and we get an impression of a terrible paucity of alternatives. If he would be neither a farmer nor a trader he could “teach school”; that was the main resource and a part of the general educative process of the young New Englander who proposed to devote himself to the things of the mind. There was an advantage in the nudity, however, which was that, in Emerson’s case at least, the things of the mind did get themselves admirably well considered. If it be his great distinction and his special sign that he had a more vivid conception of the moral life than any one else, it is probably not fanciful to say that he owed it in part to the limited way in which he saw our capacity for living illustrated. The plain, God-fearing, practical society which surrounded him was not fertile in variations: it had great intelligence and energy, but it moved altogether in the straightforward direction. On three occasions later—three journeys to Europe—he was introduced to a more complicated world; but his spirit, his moral taste, as it were, abode always within the undecorated walls of his youth. There he could dwell with that ripe unconsciousness of evil which is one of the most beautiful signs by which we know him. His early writings are full of quaint animadversion upon the vices of the place and time, but there is something charmingly vague, light and general in the arraignment. Almost the worst he can say is that these vices are negative and that his fellow-townsmen are not heroic. We feel that his first impressions were gathered in a community from which misery and extravagance, and either extreme, of any sort, were equally absent. What the life of New England fifty years ago offered to the observer was the common lot, in a kind of achromatic picture, without particular intensifications. It was from this table of the usual, the merely typical joys and sorrows that he proceeded to generalise—a fact that accounts in some degree for a certain inadequacy and thinness in his enumerations. But it helps to account also for his direct, intimate vision of the soul itself—not in its emotions, its contortions and perversions, but in its passive, exposed, yet healthy form. He knows the nature of man and the long tradition of its dangers; but we feel that whereas he can put his finger on the remedies, lying for the most part, as they do, in the deep recesses of virtue, of the spirit, he has only a kind of hearsay, uninformed acquaintance with the disorders. It would require some ingenuity, the reader may say too much, to trace closely this correspondence between his genius and the frugal, dutiful, happy but decidedly lean Boston of the past, where there was a great deal of will but very little fulcrum—like a ministry without an opposition.

The genius itself it seems to me impossible to contest—I mean the genius for seeing character as a real and supreme thing. Other writers have arrived at a more complete expression: Wordsworth and Goethe, for instance, give one a sense of having found their form, whereas with Emerson we never lose the sense that he is still seeking it. But no one has had so steady and constant, and above all so natural, a vision of what we require and what we are capable of in the way of aspiration and independence. With Emerson it is ever the special capacity for moral experience—always that and only that. We have the impression, somehow, that life had never bribed him to look at anything but the soul; and indeed in the world in which he grew up and lived the bribes and lures, the beguilements and prizes, were few. He was in an admirable position for showing, what he constantly endeavoured to show, that the prize was within. Any one who in New England at that time could do that was sure of success, of listeners and sympathy: most of all, of course, when it was a question of doing it with such a divine persuasiveness. Moreover, the way in which Emerson did it added to the charm—by word of mouth, face to face, with a rare, irresistible voice and a beautiful mild, modest authority. If Mr. Arnold is struck with the limited degree in which he was a man of letters I suppose it is because he is more struck with his having been, as it were, a man of lectures. But the lecture surely was never more purged of its grossness—the quality in it that suggests a strong light and a big brush—than as it issued from Emerson’s lips; so far from being a vulgarisation, it was simply the esoteric made audible, and instead of treating the few as the many, after the usual fashion of gentlemen on platforms, he treated the many as the few. There was probably no other society at that time in which he would have got so many persons to understand that; for we think the better of his audience as we read him, and wonder where else people would have had so much moral attention to give. It is to be remembered however that during the winter of 1847-48, on the occasion of his second visit to England, he found many listeners in London and in provincial cities. Mr. Cabot’s volumes are full of evidence of the satisfactions he offered, the delights and revelations he may be said to have promised, to a race which had to seek its entertainment, its rewards and consolations, almost exclusively in the moral world. But his own writings are fuller still; we find an instance almost wherever we open them.

We feel, or suspect, that Milton is thrown in as a hint that the London streets are no such great place, and it all sounds like a sort of pleading consolation against bleakness.

The beauty of a hundred passages of this kind in Emerson’s pages is that they are effective, that they do come home, that they rest upon insight and not upon ingenuity, and that if they are sometimes obscure it is never with the obscurity of paradox. We seem to see the people turning out into the snow after hearing them, glowing with a finer glow than even the climate could give and fortified for a struggle with overshoes and the east wind.

When we set against an exquisite passage like that, or like the familiar sentences that open the essay on History (“He that is admitted to the right of reason is made freeman of the whole estate. What Plato has thought, he may think; what a saint has felt, he may feel; what at any time has befallen any man, he can understand”); when we compare the letters, cited by Mr. Cabot, to his wife from Springfield, Illinois (January 1853) we feel that his spiritual tact needed to be very just, but that if it was so it must have brought a blessing.

And another extract:—

He says in another letter (in 1860), “I saw Michigan and its forests and the Wolverines pretty thoroughly;” and on another page Mr. Cabot shows him as speaking of his engagements to lecture in the West as the obligation to “wade, and freeze, and ride, and run, and suffer all manner of indignities.” This was not New England, but as regards the country districts throughout, at that time, it was a question of degree. Certainly never was the fine wine of philosophy carried to remoter or queerer corners: never was a more delicate diet offered to “two or three governors, or ex-governors,” living in a cabin. It was Mercury, shivering in a mackintosh, bearing nectar and ambrosia to the gods whom he wished those who lived in cabins to endeavour to feel that they might be.

I have hinted that the will, in the old New England society, was a clue without a labyrinth; but it had its use, nevertheless, in helping the young talent to find its mould. There were few or none ready-made: tradition was certainly not so oppressive as might have been inferred from the fact that the air swarmed with reformers and improvers. Of the patient, philosophic manner in which Emerson groped and waited, through teaching the young and preaching to the adult, for his particular vocation, Mr. Cabot’s first volume gives a full and orderly account. His passage from the Unitarian pulpit to the lecture-desk was a step which at this distance of time can hardly help appearing to us short, though he was long in making it, for even after ceasing to have a parish of his own he freely confounded the two, or willingly, at least, treated the pulpit as a platform. “The young people and the mature hint at odium and the aversion of faces, to be presently encountered in society,” he writes in his journal in 1838; but in point of fact the quiet drama of his abdication was not to include the note of suffering. The Boston world might feel disapproval, but it was far too kindly to make this sentiment felt as a weight: every element of martyrdom was there but the important ones of the cause and the persecutors. Mr. Cabot marks the lightness of the penalties of dissent; if they were light in somewhat later years for the transcendentalists and fruit-eaters they could press but little on a man of Emerson’s distinction, to whom, all his life, people went not to carry but to ask the right word. There was no consideration to give up, he could not have been one of the dingy if he had tried; but what he did renounce in 1838 was a material profession. He was “settled,” and his indisposition to administer the communion unsettled him. He calls the whole business, in writing to Carlyle, “a tempest in our washbowl”; but it had the effect of forcing him to seek a new source of income. His wants were few and his view of life severe, and this came to him, little by little, as he was able to extend the field in which he read his discourses. In 1835, upon his second marriage, he took up his habitation at Concord, and his life fell into the shape it was, in a general way, to keep for the next half-century. It is here that we cannot help regretting that Mr. Cabot had not found it possible to treat his career a little more pictorially. Those fifty years of Concord—at least the earlier part of them—would have been a subject bringing into play many odd figures, many human incongruities: they would have abounded in illustrations of the primitive New England character, especially during the time of its queer search for something to expend itself upon. Objects and occupations have multiplied since then, and now there is no lack; but fifty years ago the expanse was wide and free, and we get the impression of a conscience gasping in the void, panting for sensations, with something of the movement of the gills of a landed fish. It would take a very fine point to sketch Emerson’s benignant, patient, inscrutable countenance during the various phases of this democratic communion; but the picture, when complete, would be one of the portraits, half a revelation and half an enigma, that suggest and fascinate. Such a striking personage as old Miss Mary Emerson, our author’s aunt, whose high intelligence and temper were much of an influence in his earlier years, has a kind of tormenting representative value: we want to see her from head to foot, with her frame and her background; having (for we happen to have it), an impression that she was a very remarkable specimen of the transatlantic Puritan stock, a spirit that would have dared the devil. We miss a more liberal handling, are tempted to add touches of our own, and end by convincing ourselves that Miss Mary Moody Emerson, grim intellectual virgin and daughter of a hundred ministers, with her local traditions and her combined love of empire and of speculation, would have been an inspiration for a novelist. Hardly less so the charming Mrs. Ripley, Emerson’s life-long friend and neighbour, most delicate and accomplished of women, devoted to Greek and to her house, studious, simple and dainty—an admirable example of the old-fashioned New England lady. It was a freak of Miss Emerson’s somewhat sardonic humour to give her once a broomstick to carry across Boston Common (under the pretext of a “moving”), a task accepted with docility but making of the victim the most benignant witch ever equipped with that utensil.

These ladies, however, were very private persons and not in the least of the reforming tribe: there are others who would have peopled Mr. Cabot’s page to whom he gives no more than a mention. We must add that it is open to him to say that their features have become faint and indistinguishable to-day without more research than the question is apt to be worth: they are embalmed—in a collective way—the apprehensible part of them, in Mr. Frothingham’s clever History of Transcendentalism in New England. This must be admitted to be true of even so lively a “factor,” as we say nowadays, as the imaginative, talkative, intelligent and finally Italianised and shipwrecked Margaret Fuller: she is now one of the dim, one of Carlyle’s “then-celebrated” at most. It seemed indeed as if Mr. Cabot rather grudged her a due place in the record of the company that Emerson kept, until we came across the delightful letter he quotes toward the end of his first volume—a letter interesting both as a specimen of inimitable, imperceptible edging away, and as an illustration of the curiously generalised way, as if with an implicit protest against personalities, in which his intercourse, epistolary and other, with his friends was conducted. There is an extract from a letter to his aunt on the occasion of the death of a deeply-loved brother (his own) which reads like a passage from some fine old chastened essay on the vanity of earthly hopes: strangely unfamiliar, considering the circumstances. Courteous and humane to the furthest possible point, to the point of an almost profligate surrender of his attention, there was no familiarity in him, no personal avidity. Even his letters to his wife are courtesies, they are not familiarities. He had only one style, one manner, and he had it for everything—even for himself, in his notes, in his journals. But he had it in perfection for Miss Fuller; he retreats, smiling and flattering, on tiptoe, as if he were advancing. “She ever seems to crave,” he says in his journal, “something which I have not, or have not for her.” What he had was doubtless not what she craved, but the letter in question should be read to see how the modicum was administered. It is only between the lines of such a production that we read that a part of her effect upon him was to bore him; for his system was to practise a kind of universal passive hospitality—he aimed at nothing less. It was only because he was so deferential that he could be so detached; he had polished his aloofness till it reflected the image of his solicitor. And this was not because he was an “uncommunicating egotist,” though he amuses himself with saying so to Miss Fuller: egotism is the strongest of passions, and he was altogether passionless. It was because he had no personal, just as he had almost no physical wants. “Yet I plead not guilty to the malice prepense. ’Tis imbecility, not contumacy, though perhaps somewhat more odious. It seems very just, the irony with which you ask whether you may not be trusted and promise such docility. Alas, we will all promise, but the prophet loiters.” He would not say even to himself that she bored him; he had denied himself the luxury of such easy and obvious short cuts. There is a passage in the lecture (1844) called “Man the Reformer,” in which he hovers round and round the idea that the practice of trade, in certain conditions likely to beget an underhand competition, does not draw forth the nobler parts of character, till the reader is tempted to interrupt him with, “Say at once that it is impossible for a gentleman!”

So he remained always, reading his lectures in the winter, writing them in the summer, and at all seasons taking wood-walks and looking for hints in old books.

His observation of Nature was exquisite—always the direct, irresistible impression.

I have said there was no familiarity in him, but he was familiar with woodland creatures and sounds. Certainly, too, he was on terms of free association with his books, which were numerous and dear to him; though Mr. Cabot says, doubtless with justice, that his dependence on them was slight and that he was not “intimate” with his authors. They did not feed him but they stimulated; they were not his meat but his wine—he took them in sips. But he needed them and liked them; he had volumes of notes from his reading, and he could not have produced his lectures without them. He liked literature as a thing to refer to, liked the very names of which it is full, and used them, especially in his later writings, for purposes of ornament, to dress the dish, sometimes with an unmeasured profusion. I open The Conduct of Life and find a dozen on the page. He mentions more authorities than is the fashion to-day. He can easily say, of course, that he follows a better one—that of his well-loved and irrepressibly allusive Montaigne. In his own bookishness there is a certain contradiction, just as there is a latent incompleteness in his whole literary side. Independence, the return to nature, the finding out and doing for one’s self, was ever what he most highly recommended; and yet he is constantly reminding his readers of the conventional signs and consecrations—of what other men have done. This was partly because the independence that he had in his eye was an independence without ill-nature, without rudeness (though he likes that word), and full of gentle amiabilities, curiosities and tolerances; and partly it is a simple matter of form, a literary expedient, confessing its character—on the part of one who had never really mastered the art of composition—of continuous expression. Charming to many a reader, charming yet ever slightly droll, will remain Emerson’s frequent invocation of the “scholar”: there is such a friendly vagueness and convenience in it. It is of the scholar that he expects all the heroic and uncomfortable things, the concentrations and relinquishments, that make up the noble life. We fancy this personage looking up from his book and arm-chair a little ruefully and saying, “Ah, but why me always and only? Why so much of me, and is there no one else to share the responsibility?” “Neither years nor books have yet availed to extirpate a prejudice then rooted in me [when as a boy he first saw the graduates of his college assembled at their anniversary], that a scholar is the favourite of heaven and earth, the excellency of his country, the happiest of men.”

In truth, by this term he means simply the cultivated man, the man who has had a liberal education, and there is a voluntary plainness in his use of it—speaking of such people as the rustic, or the vulgar, speak of those who have a tincture of books. This is characteristic of his humility—that humility which was nine-tenths a plain fact (for it is easy for persons who have at bottom a great fund of indifference to be humble), and the remaining tenth a literary habit. Moreover an American reader may be excused for finding in it a pleasant sign of that prestige, often so quaintly and indeed so extravagantly acknowledged, which a connection with literature carries with it among the people of the United States. There is no country in which it is more freely admitted to be a distinction—the distinction; or in which so many persons have become eminent for showing it even in a slight degree. Gentlemen and ladies are celebrated there on this ground who would not on the same ground, though they might on another, be celebrated anywhere else. Emerson’s own tone is an echo of that, when he speaks of the scholar—not of the banker, the great merchant, the legislator, the artist—as the most distinguished figure in the society about him. It is because he has most to give up that he is appealed to for efforts and sacrifices. “Meantime I know that a very different estimate of the scholar’s profession prevails in this country,” he goes on to say in the address from which I last quoted (the Literary Ethics), “and the importunity with which society presses its claim upon young men tends to pervert the views of the youth in respect to the culture of the intellect.” The manner in which that is said represents, surely, a serious mistake: with the estimate of the scholar’s profession which then prevailed in New England Emerson could have had no quarrel; the ground of his lamentation was another side of the matter. It was not a question of estimate, but of accidental practice. In 1838 there were still so many things of prime material necessity to be done that reading was driven to the wall; but the reader was still thought the cleverest, for he found time as well as intelligence. Emerson’s own situation sufficiently indicates it. In what other country, on sleety winter nights, would provincial and bucolic populations have gone forth in hundreds for the cold comfort of a literary discourse? The distillation anywhere else would certainly have appeared too thin, the appeal too special. But for many years the American people of the middle regions, outside of a few cities, had in the most rigorous seasons no other recreation. A gentleman, grave or gay, in a bare room, with a manuscript, before a desk, offered the reward of toil, the refreshment of pleasure, to the young, the middle-aged and the old of both sexes. The hour was brightest, doubtless, when the gentleman was gay, like Doctor Oliver Wendell Holmes. But Emerson’s gravity never sapped his career, any more than it chilled the regard in which he was held among those who were particularly his own people. It was impossible to be more honoured and cherished, far and near, than he was during his long residence in Concord, or more looked upon as the principal gentleman in the place. This was conspicuous to the writer of these remarks on the occasion of the curious, sociable, cheerful public funeral made for him in 1883 by all the countryside, arriving, as for the last honours to the first citizen, in trains, in waggons, on foot, in multitudes. It was a popular manifestation, the most striking I have ever seen provoked by the death of a man of letters.

If a picture of that singular and very illustrative institution the old American lecture-system would have constituted a part of the filling-in of the ideal memoir of Emerson, I may further say, returning to the matter for a moment, that such a memoir would also have had a chapter for some of those Concord-haunting figures which are not so much interesting in themselves as interesting because for a season Emerson thought them so. And the pleasure of that would be partly that it would push us to inquire how interesting he did really think them. That is, it would bring up the question of his inner reserves and scepticisms, his secret ennuis and ironies, the way he sympathised for courtesy and then, with his delicacy and generosity, in a world after all given much to the literal, let his courtesy pass for adhesion—a question particularly attractive to those for whom he has, in general, a fascination. Many entertaining problems of that sort present themselves for such readers: there is something indefinable for them in the mixture of which he was made—his fidelity as an interpreter of the so-called transcendental spirit and his freedom from all wish for any personal share in the effect of his ideas. He drops them, sheds them, diffuses them, and we feel as if there would be a grossness in holding him to anything so temporal as a responsibility. He had the advantage, for many years, of having the question of application assumed for him by Thoreau, who took upon himself to be, in the concrete, the sort of person that Emerson’s “scholar” was in the abstract, and who paid for it by having a shorter life than that fine adumbration. The application, with Thoreau, was violent and limited (it became a matter of prosaic detail, the non-payment of taxes, the non-wearing of a necktie, the preparation of one’s food one’s self, the practice of a rude sincerity—all things not of the essence), so that, though he wrote some beautiful pages, which read like a translation of Emerson into the sounds of the field and forest and which no one who has ever loved nature in New England, or indeed anywhere, can fail to love, he suffers something of the amoindrissement of eccentricity. His master escapes that reduction altogether. I call it an advantage to have had such a pupil as Thoreau; because for a mind so much made up of reflection as Emerson’s everything comes under that head which prolongs and reanimates the process—produces the return, again and yet again, on one’s impressions. Thoreau must have had this moderating and even chastening effect. It did not rest, moreover, with him alone; the advantage of which I speak was not confined to Thoreau’s case. In 1837 Emerson (in his journal) pronounced Mr. Bronson Alcott the most extraordinary man and the highest genius of his time: the sequence of which was that for more than forty years after that he had the gentleman living but half a mile away. The opportunity for the return, as I have called it, was not wanting.

His detachment is shown in his whole attitude toward the transcendental movement—that remarkable outburst of Romanticism on Puritan ground, as Mr. Cabot very well names it. Nothing can be more ingenious, more sympathetic and charming, than Emerson’s account and definition of the matter in his lecture (of 1842) called “The Transcendentalist”; and yet nothing is more apparent from his letters and journals than that he regarded any such label or banner as a mere tiresome flutter. He liked to taste but not to drink—least of all to become intoxicated. He liked to explain the transcendentalists but did not care at all to be explained by them: a doctrine “whereof you know I am wholly guiltless,” he says to his wife in 1842, “and which is spoken of as a known and fixed element, like salt or meal. So that I have to begin with endless disclaimers and explanations: ‘I am not the man you take me for.’” He was never the man any one took him for, for the simple reason that no one could possibly take him for the elusive, irreducible, merely gustatory spirit for which he took himself.

That is his private expression about a large part of a ferment in regard to which his public judgment was that

That was saying the best for them, as he always said it for everything; but it was the sense of their being “bands of competing minstrels” and their camp being only a “measure and check,” in a society too sparse for a synthesis, that kept him from wishing to don their uniform. This was after all but a misfitting imitation of his natural wear, and what he would have liked was to put that off—he did not wish to button it tighter. He said the best for his friends of the Dial, of Fruitlands and Brook Farm, in saying that they were fastidious and critical; but he was conscious in the next breath that what there was around them to be criticised was mainly a negative. Nothing is more perceptible to-day than that their criticism produced no fruit—that it was little else than a very decent and innocent recreation—a kind of Puritan carnival. The New England world was for much the most part very busy, but the Dial and Fruitlands and Brook Farm were the amusement of the leisure-class. Extremes meet, and as in older societies that class is known principally by its connection with castles and carriages, so at Concord it came, with Thoreau and Mr. W. H. Channing, out of the cabin and the wood-lot.

Emerson was not moved to believe in their fastidiousness as a productive principle even when they directed it upon abuses which he abundantly recognised. Mr. Cabot shows that he was by no means one of the professional abolitionists or philanthropists—never an enrolled “humanitarian.”

“We talk frigidly of Reform until the walls mock us. It is that of which a man should never speak, but if he have cherished it in his bosom he should steal to it in darkness, as an Indian to his bride.... Does he not do more to abolish slavery who works all day steadily in his own garden, than he who goes to the abolition meeting and makes a speech? He who does his own work frees a slave.”