Complete Project Gutenberg Oliv

Birthplace.-Boyhood.-College Life.

1803-1823. To AET. 20.

Ralph Waldo Emerson was born in Boston, Massachusetts, on the 25th of

May, 1803.

He was the second of five sons; William, R.W., Edward Bliss, Robert

Bulkeley, and Charles Chauncy.

His birthplace and that of our other illustrious Bostonian, Benjamin Franklin, were within a kite-string's distance of each other. When the baby philosopher of the last century was carried from Milk Street through the narrow passage long known as Bishop's Alley, now Hawley Street, he came out in Summer Street, very nearly opposite the spot where, at the beginning of this century, stood the parsonage of the First Church, the home of the Reverend William Emerson, its pastor, and the birthplace of his son, Ralph Waldo. The oblong quadrangle between Newbury, now Washington Street, Pond, now Bedford Street, Summer Street, and the open space called Church Green, where the New South Church was afterwards erected, is represented on Bonner's maps of 1722 and 1769 as an almost blank area, not crossed or penetrated by a single passageway.

Even so late as less than half a century ago this region was still a most attractive little rus in urbe. The sunny gardens of the late Judge Charles Jackson and the late Mr. S.P. Gardner opened their flowers and ripened their fruits in the places now occupied by great warehouses and other massive edifices. The most aristocratic pears, the "Saint Michael," the "Brown Bury," found their natural homes in these sheltered enclosures. The fine old mansion of Judge William Prescott looked out upon these gardens. Some of us can well remember the window of his son's, the historian's, study, the light from which used every evening to glimmer through the leaves of the pear-trees while "The Conquest of Mexico" was achieving itself under difficulties hardly less formidable than those encountered by Cortes. It was a charmed region in which Emerson first drew his breath, and I am fortunate in having a communication from one who knew it and him longer than almost any other living person.

Mr. John Lowell Gardner, a college classmate and life-long friend of Mr. Emerson, has favored me with a letter which contains matters of interest concerning him never before given to the public. With his kind permission I have made some extracts and borrowed such facts as seemed especially worthy of note from his letter.

"I may be said to have known Emerson from the very beginning. A very low fence divided my father's estate in Summer Street from the field in which I remember the old wooden parsonage to have existed,-but this field, when we were very young, was to be covered by Chauncy Place Church and by the brick houses on Summer Street. Where the family removed to I do not remember, but I always knew the boys, William, Ralph, and perhaps Edward, and I again associated with Ralph at the Latin School, where we were instructed by Master Gould from 1815 to 1817, entering College in the latter year.

"... I have no recollection of his relative rank as a scholar, but it was undoubtedly high, though not the highest. He never was idle or a lounger, nor did he ever engage in frivolous pursuits. I should say that his conduct was absolutely faultless. It was impossible that there should be any feeling about him but of regard and affection. He had then the same manner and courtly hesitation in addressing you that you have known in him since. Still, he was not prominent in the class, and, but for what all the world has since known of him, his would not have been a conspicuous figure to his classmates in recalling College days.

"The fact that we were almost the only Latin School fellows in the class, and the circumstance that he was slow during the Freshman year to form new acquaintances, brought us much together, and an intimacy arose which continued through our College life. We were in the habit of taking long strolls together, often stopping for repose at distant points, as at Mount Auburn, etc.... Emerson was not talkative; he never spoke for effect; his utterances were well weighed and very deliberately made, but there was a certain flash when he uttered anything that was more than usually worthy to be remembered. He was so universally amiable and complying that my evil spirit would sometimes instigate me to take advantage of his gentleness and forbearance, but nothing could disturb his equanimity. All that was wanting to render him an almost perfect character was a few harsher traits and perhaps more masculine vigor.

"On leaving College our paths in life were so remote from each other that we met very infrequently. He soon became, as it were, public property, and I was engrossed for many years in my commercial undertakings. All his course of life is known to many survivors. I am inclined to believe he had a most liberal spirit. I remember that some years since, when it was known that our classmate -- was reduced almost to absolute want by the war, in which he lost his two sons, Emerson exerted himself to raise a fund among his classmates for his relief, and, there being very few possible subscribers, made what I considered a noble contribution, and this you may be sure was not from any Southern sentiment on the part of Emerson. I send you herewith the two youthful productions of Emerson of which I spoke to you some time since."

The first of these is a prose Essay of four pages, written for a discussion in which the Professions of Divinity, Medicine, and Law were to be weighed against each other. Emerson had the Lawyer's side to advocate. It is a fair and sensible paper, not of special originality or brilliancy. His opening paragraph is worth citing, as showing the same instinct for truth which displayed itself in all his after writings and the conduct of his life.

"It is usual in advocating a favorite subject to appropriate all possible excellence, and endeavor to concentrate every doubtful auxiliary, that we may fortify to the utmost the theme of our attention. Such a design should be utterly disdained, except as far as is consistent with fairness; and the sophistry of weak arguments being abandoned, a bold appeal should be made to the heart, for the tribute of honest conviction, with regard to the merits of the subject."

From many boys this might sound like well-meaning commonplace, but in the history of Mr. Emerson's life that "bold appeal to the heart," that "tribute of honest conviction," were made eloquent and real. The boy meant it when he said it. To carry out his law of sincerity and self-trust the man had to sacrifice much that was dear to him, but he did not flinch from his early principles.

It must not be supposed that the blameless youth was an ascetic in his

College days. The other old manuscript Mr. Gardner sends me is marked

"'Song for Knights of Square Table,' R.W.E."

There are twelve verses of this song, with a chorus of two lines. The Muses and all the deities, not forgetting Bacchus, were duly invited to the festival.

"Let the doors of Olympus be open for all

To descend and make merry in Chivalry's hall."

* * * * *

Mr. Sanborn has kindly related to me several circumstances told him by

Emerson about his early years.

The parsonage was situated at the corner of Summer and what is now Chauncy streets. It had a yard, and an orchard which Emerson said was as large as Dr. Ripley's, which might have been some two or three acres. Afterwards there was a brick house looking on Summer Street, in which Emerson the father lived. It was separated, Emerson said, by a brick wall from a garden in which pears grew (a fact a boy is likely to remember). Master Ralph Waldo used to sit on this wall,-but we cannot believe he ever got off it on the wrong side, unless politely asked to do so. On the occasion of some alarm the little boy was carried in his nightgown to a neighboring house.

After Reverend William Emerson's death Mrs. Emerson removed to a house in Beacon Street, where the Athenaeum Building now stands. She kept some boarders,-among them Lemuel Shaw, afterwards Chief Justice of the State of Massachusetts. It was but a short distance to the Common, and Waldo and Charles used to drive their mother's cow there to pasture.

* * * * *

The Reverend Doctor Rufus Ellis, the much respected living successor of William Emerson as Minister of the First Church, says that R.W. Emerson must have been born in the old parsonage, as his father (who died when he was eight years old) lived but a very short time in "the new parsonage," which was, doubtless, the "brick house" above referred to.

* * * * *

We get a few glimpses of the boy from other sources. Mr. Cooke tells us that he entered the public grammar school at the age of eight years, and soon afterwards the Latin School. At the age of eleven he was turning Virgil into very readable English heroics. He loved the study of Greek; was fond of reading history and given to the frequent writing of verses. But he thinks "the idle books under the bench at the Latin School" were as profitable to him as his regular studies.

Another glimpse of him is that given us by Mr. Ireland from the "Boyhood Memories" of Rufus Dawes. His old schoolmate speaks of him as "a spiritual-looking boy in blue nankeen, who seems to be about ten years old,-whose image more than any other is still deeply stamped upon my mind, as I then saw him and loved him, I knew not why, and thought him so angelic and remarkable." That "blue nankeen" sounds strangely, it may be, to the readers of this later generation, but in the first quarter of the century blue and yellow or buff-colored cotton from China were a common summer clothing of children. The places where the factories and streets of the cities of Lowell and Lawrence were to rise were then open fields and farms. My recollection is that we did not think very highly of ourselves when we were in blue nankeen,-a dull-colored fabric, too nearly of the complexion of the slates on which we did our ciphering.

Emerson was not particularly distinguished in College. Having a near connection in the same class as he, and being, as a Cambridge boy, generally familiar with the names of the more noted young men in College from the year when George Bancroft, Caleb Cushing, and Francis William Winthrop graduated until after I myself left College, I might have expected to hear something of a young man who afterwards became one of the great writers of his time. I do not recollect hearing of him except as keeping school for a short time in Cambridge, before he settled as a minister. His classmate, Mr. Josiah Quincy, writes thus of his college days:-

"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.

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.

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.