LITMIR.BIZ

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as the eye is the best composer, so light is the first of painters. There is no object so foul, that intense light will not make beautiful. And the stimulus it affords to the sense, and a sort of infinitude which it hath, like space and time, will make all matter gay. But besides this general grace diffused over nature, almost all the individual forms are agreeable to the eye, as is proved by our endless imitations of some of them; as the acorn, the grape, the pine-cone, the wheat-ear, the egg, the wings and forms of most birds, the lion's claw, the serpent, the butterfly, sea-shells, flames, clouds, buds, leaves, and the forms of many trees, as the palm.

      "The influence of the forms and actions in nature is so needful to man that, in its lowest functions, it seems to lie on the confines of Commodity and Beauty. To the body and mind which have been cramped by noxious work or company, nature is medicinal and restores their tone. The tradesman, the attorney, comes out of the din and craft of the street, and sees the sky and the woods, and is a man again. In their eternal calm he finds himself. The health of the eye seems to demand a horizon. We are never tired so long as we can see far enough.

      "But in other hours nature satisfies the soul purely by its loveliness, and without any mixture of corporeal benefit. I have seen the spectacle of morning from the hill-top over against my house, from daybreak to sunrise, with emotions which an angel might share. The long slender bars of cloud float like fishes in the sea of crimson light. From the earth, as a shore, I look out into that silent sea. I seem to partake its rapid transformations; the active enchantment reaches my dust, and I dilate and conspire with the morning wind. How does nature deify us with a few and cheap elements! Give me health and a day, and I will make the pomp of emperors ridiculous. The dawn is my Assyria, the sunset and moonrise my Paphos, and unimaginable realms of faerie."

      Mr Emerson has published a volume of poems, and it has been generally admitted that he has not succeeded in verse. But there are touches of charming poetry in his prose. This discrepancy, which is not unfrequently met with, must result, we presume, from an inaptitude to employ the forms of verse, so that the style, instead of being invigorated, and polished, and concentrated by the necessary attention to line and metre, becomes denaturalised, constrained, crude, and unequal. We have looked through this volume of poems, but we should certainly not be adding to the reputation of the author by drawing attention to it. If we wished to find instances of the poetry of Emerson, we should still seek for them in his prose essays. Thus he says: —

      "In this pleasing contrite wood-life which God allows me, let me record, day by day, my honest thought, without prospect or retrospect, and I cannot doubt it will be found symmetrical, though I mean it not and see it not. The swallow over my window should interweave that thread or straw he carries in his bill into my web also."

      "Our moods," he says, "do not believe in each other. To-day I am full of thoughts; but yesterday I saw a dreary vacuity in this direction in which now I see so much; and a month hence, I doubt not, I shall wonder who he was that wrote so many continuous pages. Alas for this infirm faith, this will not strenuous, this vast ebb of a vast flow! I am God in nature – I am a weed by the wall!"

      "A lady," he writes on another occasion, "with whom I was riding in the forest, said to me that the woods always seemed to her to wait, as if the genii who inhabit them suspended their deeds until the wayfarer has passed onward. This is precisely the thought which poetry has celebrated in the dance of the fairies which breaks off on the approach of human feet." The lady had a true poetic feeling. And the following thought is illustrated by a very happy image.

      "In man, we still trace the rudiments or hints of all that we esteem badges of servitude in the lower races, yet in him they enhance his nobleness and grace; as Io in Ãschylus, transformed to a cow, offends the imagination, but how changed when as Isis in Egypt she meets Jove, a beautiful woman, with nothing of the metamorphosis left but the lunar horns, as the splendid ornament of her brows!"

      In his philosophy, we have seen that Mr Emerson is an idealist, something, too, of a pantheist. In theology, we have heard him described as a Unitarian; but although the Unitarians of America differ move widely from each other, and from the standard of orthodoxy, than the same denomination of men in this country, we presume there is no body of Unitarians with whom our philosopher would fraternise, or who would receive him amongst their ranks. His Christianity appears rather to be of that description which certain of the Germans, one section of the Hegelians for instance, have found reconcilable with their Pantheistic philosophy. It is well for him that he writes in a tolerant age, that he did not make his appearance a generation too soon; the pilgrim fathers would certainly have burnt him at the stake; he would have died the death of Giordano Bruno. And we believe – if the spirit of his writings be any test of the spirit of the man – that he would have suffered as a martyr, rather than have foregone the freedom and the truthfulness of his thought. His essays are replete with passages such as this: – "God offers to every mind its choice between truth and repose. Take which you please – you can never have both. Between these, as a pendulum, man oscillates ever. He in whom the love of repose predominates, will accept the first creed, the first philosophy, the first political party he meets, – most likely his father's. He gets rest, commodity, and reputation; but he shuts the door of truth. He in whom the love of truth predominates, will keep himself aloof from all moorings and afloat. He will abstain from dogmatism, and recognise all the opposite negations, between which, as walls, his being is swung. He submits to the inconvenience of suspense and imperfect opinion, but he is a candidate for truth, as the other is not, and he respects the highest law of his being."

      We gather from what little has reached us of his biography, that he has in fact sacrificed somewhat of the commodity of this life, to this "higher law of his being." In a work which has just fallen into our hands, entitled "The Prose Writers of America, with a Survey of the Intellectual History, Condition, and Prospects of the Country, by Rufus Wilmot Griswold," we find the following scanty account of Emerson. "He is the son of a Unitarian clergyman of Boston, and in 1821, when about seventeen years of age, was graduated at Harvard University. Having turned his attention to theology, he was ordained minister of one of the congregations of his native city, but, embracing soon after some peculiar views in regard to the forms of worship, he abandoned his profession, and retiring to the quiet village of Concord, after the manner of an Arabian prophet, gave himself up to 'thinking,' preparatory to his appearance as a revelator." Which meagre narrative, not very happily told, leads us to infer that the recluse of Concord has lived up to the high spirit of his own teaching.

      It is remarkable that Mr Griswold, in the prefatory essay which he entitles The Intellectual History, Condition, and Prospects of the Country, although he has introduced a host of writers of all grades, some of whom will be heard of in England for the first time, never once mentions the name of Emerson! Yet, up to this moment, America has not given to the world any thing which, in point of original genius, is comparable to his writings. That she has a thousand minds better built up, whose more equal culture, and whose more sober opinions, one might prefer to have, – this is not the question, – but in that highest department of reflective genius, where the power is given to impart new insights into truth, or make old truths look new, he stands hitherto unrivalled in his country; he has no equal and no second.

      Very popular he perhaps never may become; but we figure to ourselves that, a century hence, he will be recognised as one of those old favourite writers whom the more thoughtful spirits read, not so much as teachers, but as noble-minded companions and friends, whose aberrations have been long ago conceded and forgiven. Men will read him then, not for his philosophy, – they will not care two straws for his idealism or his pantheism: they will know that they are there, and there they will leave them, – but they will read him for those genuine confessions of one spirit to another, that are often breathed in his writings; for those lofty sentiments to which all hearts respond; for those truths which make their way through all systems, and in all ages.

      HOW I CAME TO BE A SLOVEN

      A pretty question this, my dear Eusebius, – and that the question comes from you, who at no time of your life were a "Beau Nash," is rather extraordinary. It is after the fashion of most of your movements, however, and so far should not be thought extraordinary in you. For as you do not walk in the track that other men's shoes have made, nor dress your thoughts in other men's draperies; but both walk and think

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