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    Critical Miscellanies, Vol. 1, Essay 5, Emerson
    Critical Miscellanies, Vol. 1, Essay 5, Emerson
    Critical Miscellanies, Vol. 1, Essay 5, Emerson
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    Critical Miscellanies, Vol. 1, Essay 5, Emerson

    By John Morley

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    LanguageEnglish
    PublisherArchive Classics
    Release dateNov 15, 2013
    Critical Miscellanies, Vol. 1, Essay 5, Emerson

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      Book preview

      Critical Miscellanies, Vol. 1, Essay 5, Emerson - John Morley

      The Project Gutenberg EBook of Critical Miscellanies, Vol. 1, Essay 5,

      Emerson, by John Morley

      This eBook is for the use of anyone anywhere at no cost and with

      almost no restrictions whatsoever. You may copy it, give it away or

      re-use it under the terms of the Project Gutenberg License included

      with this eBook or online at www.gutenberg.org

      Title: Critical Miscellanies, Vol. 1, Essay 5, Emerson

      Author: John Morley

      Release Date: November 27, 2006 [EBook #19935]

      Language: English

      *** START OF THIS PROJECT GUTENBERG EBOOK CRITICAL MISCELLANIES ***

      Produced by Paul Murray, Graeme Mackreth and the Online

      Distributed Proofreading Team at http://www.pgdp.net

      CRITICAL

      MISCELLANIES

      BY

      JOHN MORLEY

      VOL. I.

      Essay 5: Emerson

      London

      MACMILLAN AND CO., Limited

      NEW YORK: THE MACMILLAN COMPANY

      1904

      EMERSON

      Introductory 293

      I.

      Early days 296

      Takes charge of an Unitarian Church in Boston (1829) 297

      Resigns the charge in 1832 298

      Goes to Europe (1833) 299

      Coleridge, Wordsworth, and Carlyle 300

      Settles in Concord (1834) 301

      Description of Concord by Clough 301

      Death of his first wife 302

      Income 303

      Hawthorne 305

      Thoreau 305

      Views on Solitude 306

      Effect of his address in the Divinity School of Harvard

      (1838) 307

      Contributes to the Dial (1840) 309

      First series of his Essays published in 1841 310

      Second series three years later 310

      Second visit to England (1847), and delivers lectures on

      'Representative Men,' collected and published in 1850 310

      Poems first collected in 1847; final version made in 1876 310

      Essays and Lectures published in 1860, under general title

      of The Conduct of Life 310

      And the Civil War 310

      General retrospect of his life 312

      Died April 27, 1882 312

      II.

      Style of his writings 313

      Manner as a lecturer 314

      Dr. Holmes 314

      His use of words 314

      Sincerity 316

      And Landor 316

      Mr. Lowell 316

      Description of his library 317

      A word or two about his verses 319

      III.

      Hawthorne 322

      And Carlyle 323

      The friends of Universal Progress in 1840 323

      Bossuet 324

      Remarks on New England 325

      One of the few moral reformers 327

      Essays on 'Domestic Life,' on 'Behaviour,' and on

      'Manners' 329

      Compared to Franklin and Chesterfield 330

      Is for faith before works 333

      A systematic reasoner 335

      The Emersonian faith abundantly justified 337

      Carlyle's letter to (June 4, 1871) 337

      One remarkable result of his idealism 341

      On Death and Sin 342 , 344

      Conclusion 346

      EMERSON.

      A great interpreter of life ought not himself to need interpretation, least of all can he need it for contemporaries. When time has wrought changes of fashion, mental and social, the critic serves a useful turn in giving to a poet or a teacher his true place, and in recovering ideas and points of view that are worth preserving. Interpretation of this kind Emerson cannot require. His books are no palimpsest, 'the prophet's holograph, defiled, erased, and covered by a monk's.' What he has written is fresh, legible, and in full conformity with the manners and the diction of the day, and those who are unable to understand him without gloss and comment are in fact not prepared to understand what it is that the original has to say. Scarcely any literature is so entirely unprofitable as the so-called criticism that overlays a pithy text with a windy sermon. For our time at least Emerson may best be left to be his own expositor.

      Nor is Emerson, either, in the case of those whom the world has failed to recognise, and whom therefore it is the business of the critic to make known and to define. It is too soon to say in what particular niche among the teachers of the race posterity will place him; enough that in our own generation he has already been accepted as one of the wise masters, who, being called to high thinking for generous ends, did not fall below his vocation, but, steadfastly pursuing the pure search for truth, without propounding a system or founding a school or cumbering himself overmuch about applications, lived the life of the spirit, and breathed into other men a strong desire after the right governance of the soul. All this is generally realised and understood, and men may now be left to find their way to the Emersonian doctrine without the critic's prompting. Though it is only the other day that Emerson walked the earth and was alive and among us, he is already one of the privileged few whom the reader approaches in the mood of settled respect, and whose names have surrounded themselves with an atmosphere of religion.

      It is not particularly profitable, again, to seek for Emerson one of the labels out of the philosophic handbooks. Was he the prince of Transcendentalists, or the prince of Idealists? Are we to look for the sources of his thought in Kant or Jacobi, in Fichte or Schelling? How does he stand towards Parmenides and Zeno, the Egotheism of the Sufis, or the position of the Megareans? Shall we put him on the shelf with the Stoics or the Mystics, with Quietist, Pantheist, Determinist? If life were long, it might be worth while to trace Emerson's affinities with the philosophic schools; to collect and infer his answers to the everlasting problems

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