Nonfiction > E.C. Stedman & E.M. Hutchinson, eds. > A Library of American Literature > 1835–1860
Stedman and Hutchinson, comps.  A Library of American Literature:
An Anthology in Eleven Volumes.  1891.
Vols. VI–VIII: Literature of the Republic, Part III., 1835–1860
New England’s Gentle Iconoclast
By Oliver Wendell Holmes (1809–1894)
[Tribute to Emerson. Before the Mass. Historical Society, 11 May, 1882.]

EMERSON’S was an Asiatic mind, drawing its sustenance partly from the hard soil of our New England, partly, too, from the air that has known Himalaya and the Ganges. So impressed with this character of his mind was Mr. Burlingame, as I saw him, after his return from his mission, that he said to me, in a freshet of hyperbole, which was the overflow of a channel with a thread of truth running in it, “There are twenty thousand Ralph Waldo Emersons in China.”
  What could we do with this unexpected, unprovided for, unclassified, half unwelcome new-comer, who had been for a while potted, as it were, in our Unitarian cold green-house, but had taken to growing so fast that he was lifting off its glass roof and letting in the hailstorms? Here was a protest that outflanked the extreme left of liberalism, yet so calm and serene that its radicalism had the accents of the gospel of peace. Here was an iconoclast without a hammer, who took down our idols from their pedestals so tenderly that it seemed like an act of worship.  2
  The scribes and pharisees made light of his oracular sayings. The lawyers could not find the witnesses to subpœna and the documents to refer to when his case came before them, and turned him over to their wives and daughters. The ministers denounced his heresies, and handled his writings as if they were packages of dynamite, and the grandmothers were as much afraid of his new teachings as old Mrs. Piozzi was of geology. We had had revolutionary orators, reformers, martyrs; it was but a few years since Abner Kneeland had been sent to jail for expressing an opinion about the great First Cause; but we had had nothing like this man, with his seraphic voice and countenance, his choice vocabulary, his refined utterance, his gentle courage, which, with a different manner, might have been called audacity, his temperate statement of opinions which threatened to shake the existing order of thought like an earthquake.  3
  His peculiarities of style and of thinking became fertile parents of mannerisms, which were fair game for ridicule as they appeared in his imitators. For one who talks like Emerson or like Carlyle soon finds himself surrounded by a crowd of walking phonographs, who mechanically reproduce his mental and vocal accents. Emerson was before long talking in the midst of a babbling Simonetta of echoes, and not unnaturally was now and then himself a mark for the small-shot of criticism. He had soon reached that height in the “cold thin atmosphere” of thought where
                 “Vainly the fowler’s eye
Might mark his distant flight to do him wrong.”
  I shall add a few words, of necessity almost epigrammatic, upon his work and character. He dealt with life, and life with him was not merely this particular air-breathing phase of being, but the spiritual existence which included it like a parenthesis between the two infinities. He wanted his daily draughts of oxygen like his neighbors, and was as thoroughly human as the plain people he mentions who had successively owned or thought they owned the house-lot on which he planted his hearthstone. But he was at home no less in the interstellar spaces outside of all the atmospheres. The semi-materialistic idealism of Milton was a gross and clumsy medium compared to the imponderable ether of “The Oversoul” and the unimaginable vacuum of “Brahma.” He followed in the shining and daring track of the Graius homo of Lucretius:
         “Vivida vis animi pervicit, et extra
Processit longe flammantia mœnia mundi.”
It always seemed to me as if he looked at this earth very much as a visitor from another planet would look upon it. He was interested, and to some extent curious about it, but it was not the first spheroid he had been acquainted with, by any means. I have amused myself with comparing his descriptions of natural objects with those of the Angel Raphael in the seventh book of Paradise Lost. Emerson talks of his titmouse as Raphael talks of his emmet. Angels and poets never deal with nature after the manner of those whom we call naturalists.
  To judge of him as a thinker, Emerson should have been heard as a lecturer, for his manner was an illustration of his way of thinking. He would lose his place just as his mind would drop its thought and pick up another, twentieth cousin or no relation at all to it. This went so far at times that one could hardly tell whether he was putting together a mosaic of colored fragments, or only turning a kaleidoscope where the pieces tumbled about as they best might. It was as if he had been looking in at a cosmic peep-show, and turning from it at brief intervals to tell us what he saw. But what fragments these colored sentences were, and what pictures they often placed before us, as if we too saw them! Never has this city known such audiences as he gathered; never was such an Olympian entertainment as that which he gave them.  6
  It is very hard to speak of Mr. Emerson’s poetry; not to do it injustice, still more to do it justice. It seems to me like the robe of a monarch patched by a New England housewife. The royal tint and stuff are unmistakable, but here and there the gray worsted from the darning-needle crosses and ekes out the Tyrian purple. Few poets who have written so little in verse have dropped so many of those “jewels five words long” which fall from their setting only to be more choicely treasured. E pluribus unum is hardly more familiar to our ears than “He builded better than he knew,” and Keats’s “thing of beauty” is little better known than Emerson’s “beauty is its own excuse for being.” One may not like to read Emerson’s poetry because it is sometimes careless, almost as if carefully so, though never undignified even when slipshod; spotted with quaint archaisms and strange expressions that sound like the affectation of negligence, or with plain, homely phrases such as the self-made scholar is always afraid of. But if one likes Emerson’s poetry he will be sure to love it; if he loves it, its phrases will cling to him as hardly any others do. It may not be for the multitude, but it finds its place like pollen-dust and penetrates to the consciousness it is to fertilize and bring to flower and fruit.  7
  I have known something of Emerson as a talker, not nearly so much as many others who can speak and write of him. It is unsafe to tell how a great thinker talks, for perhaps, like a city dealer with a village customer, he has not shown his best goods to the innocent reporter of his sayings. However that may be in this case, let me contrast in a single glance the momentary effect in conversation of the two neighbors, Hawthorne and Emerson. Speech seemed like a kind of travail to Hawthorne. One must harpoon him like a cetacean with questions to make him talk at all. Then the words came from him at last, with bashful manifestations, like those of a young girl, almost,—words that gasped themselves forth, seeming to leave a great deal more behind them than they told, and died out discontented with themselves, like the monologue of thunder in the sky, which always goes off mumbling and grumbling as if it had not said half it wanted to, and ought to say.  8
  Emerson was sparing of words, but used them with great precision and nicety. If he had been followed about by a shorthand-writing Boswell, every sentence he ever uttered might have been preserved. To hear him talk was like watching one crossing a brook on stepping-stones. His noun had to wait for its verb or its adjective until he was ready; then his speech would come down upon the word he wanted, and not Worcester and Webster could better it from all the wealth of their huge vocabularies.  9
  These are only slender rays of side-light on a personality which is interesting in every aspect and will be fully illustrated by those who knew him best. One glimpse of him as a listener may be worth recalling. He was always courteous and bland to a remarkable degree; his smile was the well-remembered line of Terence written out in living features. But when anything said specially interested him he would lean toward the speaker with a look never to be forgotten, his head stretched forward, his shoulders raised like the wings of an eagle, and his eye watching the flight of the thought which had attracted his attention, as if it were his prey, to be seized in mid-air and carried up to his eyry.  10
  To sum up briefly what would, as it seems to me, be the text to be unfolded in his biography, he was a man of excellent common sense, with a genius so uncommon that he seemed like an exotic transplanted from some angelic nursery. His character was so blameless, so beautiful, that it was rather a standard to judge others by than to find a place for on the scale of comparison. Looking at life with the profoundest sense of its infinite significance, he was yet a cheerful optimist, almost too hopeful, peeping into every cradle to see if it did not hold a babe with the halo of a new Messiah about it. He enriched the treasure-house of literature, but, what was far more, he enlarged the boundaries of thought for the few that followed him, and the many who never knew, and do not know to-day, what hand it was which took down their prison walls. He was a preacher who taught that the religion of humanity included both those of Palestine, nor those alone, and taught it with such consecrated lips that the narrowest bigot was ashamed to pray for him, as from a footstool nearer to the throne. “Hitch your wagon to a star”; this was his version of the divine lesson taught by that holy George Herbert whose words he loved. Give him whatever place belongs to him in our literature, in the literature of our language, of the world, but remember this: the end and aim of his being was to make truth lovely and manhood valorous, and to bring our daily life nearer and nearer to the eternal, immortal, invisible.  11

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