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diff --git a/37744-h/37744-h.htm b/37744-h/37744-h.htm new file mode 100644 index 0000000..b8ef295 --- /dev/null +++ b/37744-h/37744-h.htm @@ -0,0 +1,10532 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of Recollections and Impressions, by Octavius Brooks Frothingham. + </title> + <style type="text/css"> + +body { + margin-left: 7%; + margin-right: 10%; +} +h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + font-weight:normal; + clear: both; +} +h2 { line-height:2em; } +p { + margin-top: .75em; + text-align: justify; + margin-bottom: .75em; +} +.index p { margin-top:0.1em;margin-bottom:0; font-size: 85%;} +.index h4 { text-align:left; margin-top:1em; margin-bottom:1em;} +hr { + width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; +} +table { + margin-left: auto; + margin-right: auto; +} +.pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; +} /* page numbers */ +.blockquot { + margin-left: 5%; + margin-right: 10%; +} +.center {text-align: center;} +.smcap {font-variant: small-caps;} +.footnotes {border: dashed 1px;} +.footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} +.footnote .label {position: absolute; right: 85%; text-align: right;} +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} +.poem { + margin-left:10%; + margin-right:10%; + text-align: left; +} +.poem br {display: none;} +.poem .stanza {margin: 1em 0em 1em 0em;} +.poem span.i0 { + display: block; + margin-left: 0em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i4 { + display: block; + margin-left: 2em; + padding-left: 3em; + text-indent: -3em; +} +.poem span.i8 { + display: block; + margin-left: 4em; + padding-left: 3em; + text-indent: -3em; +} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Recollections and Impressions, by +Octavius Brooks Frothingham + +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: Recollections and Impressions + 1822-1890 + +Author: Octavius Brooks Frothingham + +Release Date: October 13, 2011 [EBook #37744] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK RECOLLECTIONS AND IMPRESSIONS *** + + + + +Produced by Julia Miller, tallforasmurf and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + +</pre> + + +<p class="center"><b><big>Transcriber's Note :</big></b> This etext differs from the original in that it<br /> +corrects three minor typographical errors that do not affect the meaning.</p> +<hr /> + +<p><span class="pagenum"><a name="Page_i" id="Page_i">[Pg i]</a></span></p> + +<div class='titlepages' style='margin-top:6em;'> +<h1 style='letter-spacing:4px;'> + RECOLLECTIONS AND<br />IMPRESSIONS +<br /> +<br /> + 1822-1890 +</h1> +<h2 style='margin-top:3em;'> + OCTAVIUS BROOKS FROTHINGHAM +</h2> +<h3 style='font-size:x-small;'> + AUTHOR OF "BOSTON UNITARIANISM, 1820-1850, A STUDY OF THE LIFE<br /> + AND WORK OF NATHANIEL LANGDON FROTHINGHAM,"<br /> + "THE RELIGION OF HUMANITY," ETC., ETC. +</h3> +<hr style='width:6em;margin-top:8em;' /> +<h3> + G. P. PUTNAM'S SONS<br /> +<span style='font-size:smaller'> + NEW YORK LONDON<br /> +</span><span style='font-size:x-small;'> + 27 WEST TWENTY-THIRD ST. 27 KING WILLIAM ST., STRAND</span><br /> + + The Knickerbocker Press<br /> + + 1891</h3> +</div> +<hr style="width: 65%;" /> +<p> +<span class="pagenum"><a name="Page_ii" id="Page_ii">[Pg ii]</a></span> +</p> +<div class='titlepages'> +<h3> + <span class="smcap">Copyright</span>, 1891<br /> + + <span class="smcap">by</span><br /> + OCTAVIUS BROOKS FROTHINGHAM<br /> +</h3><h3> + The Knickerbocker Press, New York<br /> +<span style='font-size:x-small;'> + Electrotyped, Printed, and Bound by G. P. Putnam's Sons</span> +</h3> +</div> + + +<hr style="width: 65%;" /> +<p> +<span class="pagenum"><a name="Page_iii" id="Page_iii">[Pg iii]</a></span> +</p> +<h2>CONTENTS</h2> + + +<div class="center"> +<table border="0" cellpadding="4" cellspacing="0" summary=""> +<tr><td align='right'>I</td><td align='left'><span class="smcap">Parentage</span></td><td align='right'><a href='#Page_1'>1</a></td></tr> +<tr><td align='right'>II</td><td align='left'><span class="smcap">Education</span></td><td align='right'><a href='#Page_19'>19</a></td></tr> +<tr><td align='right'>II</td><td align='left'><span class="smcap">Divinity School</span></td><td align='right'><a href='#Page_25'>25</a></td></tr> +<tr><td align='right'>IV</td><td align='left'><span class="smcap">Salem</span></td><td align='right'><a href='#Page_35'>35</a></td></tr> +<tr><td align='right'>V</td><td align='left'><span class="smcap">The Crisis in Belief</span></td><td align='right'><a href='#Page_53'>53</a></td></tr> +<tr><td align='right'>VI</td><td align='left'><span class="smcap">Jersey City</span></td><td align='right'><a href='#Page_65'>65</a></td></tr> +<tr><td align='right'>VII</td><td align='left'><span class="smcap">New York</span></td><td align='right'><a href='#Page_76'>76</a></td></tr> +<tr><td align='right'>VIII</td><td align='left'><span class="smcap">War</span></td><td align='right'><a href='#Page_104'>104</a></td></tr> +<tr><td align='right'>IX</td><td align='left'><span class="smcap">The Free Religious Association</span></td><td align='right'><a href='#Page_115'>115</a></td></tr> +<tr><td align='right'>X</td><td align='left'><span class="smcap">The Progress of Religious Thought In America</span></td><td align='right'><a href='#Page_133'>133</a></td></tr> +<tr><td align='right'>XI</td><td align='left'><span class="smcap">The Clerical Profession</span></td><td align='right'><a href='#Page_146'>146</a></td></tr> +<tr><td align='right'>XII</td><td align='left'><span class="smcap">My Teachers</span></td><td align='right'><a href='#Page_165'>165</a></td></tr> +<tr><td align='right'>XIII</td><td align='left'><span class="smcap">My Companions</span></td><td align='right'><a href='#Page_190'>190</a></td></tr> +<tr><td align='right'>XIV</td><td align='left'><span class="smcap">My Friends</span></td><td align='right'><a href='#Page_225'>225</a></td></tr> +<tr><td align='right'>XV</td><td align='left'><span class="smcap">The Present Situation</span></td><td align='right'><a href='#Page_248'>248</a></td></tr> +<tr><td align='right'>XVI</td><td align='left'><span class="smcap">The Religious Future of America</span></td><td align='right'><a href='#Page_272'>272</a></td></tr> +<tr><td align='right'>XVII</td><td align='left'><span class="smcap">Confessions</span></td><td align='right'><a href='#Page_289'>289</a></td></tr> +<tr><td align='right'> </td><td align='left'><span class="smcap">Index</span></td><td align='right'><a href='#Page_303'>303</a></td></tr> +</table></div> +<p><span class="pagenum"><a name="Page_iv" id="Page_iv">[Pg iv]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2>RECOLLECTIONS AND IMPRESSIONS.</h2> +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> + +<h2>I.<br /> + +PARENTAGE.</h2> + + +<p>My father was, as I have said elsewhere, a clergyman +in Boston, Massachusetts, a Unitarian minister +to the First Church, standing in a long line of men, +of whom the earliest was severely orthodox, while +he abhorred orthodoxy. Yet he was ordained without +hesitation, was more than acceptable to the best +minds through a service of thirty-five years, and continued +more and more unorthodox to the end; so +gradually and insensibly did the Puritan tenets disappear +one by one until the shadow of them only +remained. We are assured that by 1780 nearly all +the congregational pulpits were filled by Arminians. +In 1815, the year of my father's ordination, they +were well domesticated in New England, Calvinism +having lost its hold on the minds of thinking people, +and none but keen-eyed watchers on the tower seeing +what course opinion was taking. How far the tendency +towards the moral and practical view of religion +as distinct from the speculative view had gone,<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> +is well illustrated in my father's case. He was a +man of excellent education, one of the best scholars +in a distinguished class at Harvard, an enthusiast +for intellectual cultivation, singularly refined in perception, +an acute critic, a careful, precise, elegant +writer. His tastes were pre-eminently literary. This +is said in full view of the fact that he was a learned +theologian, a pungent disputant, a zealous student +of biblical researches, a faithful pastor.</p> + +<p>He was essentially a man of letters. His passion +was for the Latin classics. The best edition of +Cicero was on his shelves; the finest copy of Horace +graced his book-case. His knowledge of the Greek +literature and language was fair. He was fond of +poetry of a stately and romantic description; was, +himself, a poet of a gentle, meditative, spiritual cast, +especially eminent as a composer of hymns written +for church occasions, the dedication of meeting-houses, +the consecration of ministers, many of them +of permanent and general value, as both "liberal" +and "orthodox" collections attest; while he has +done as much as any man in his generation to +elevate, purify, and console delicate and serious +natures.</p> + +<p>His library of about three thousand volumes was +exceedingly miscellaneous, illustrating the breadth +of his interests and the activity of his mind. There +were Bibles of choice editions and in every tongue. +There were biblical commentaries, dictionaries, grammars. +The Church Fathers were well represented.<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> +Church history was presented by its best narrators. +But the bulk of the collection was secular. It contained +copies of Addison, Johnson, Bayle, Carlyle, +Milton, Bacon, Dante, Dickens, Emerson, Grote, +Shakespeare, Goethe, Schiller, Hugo, Heeren, Hume, +Iriarte, Michelet, Lessing, Kingsley, Macaulay, Longfellow, +Plutarch, Pindar, Pope, Scott, Rousseau, Racine, +Rückert, Rabelais, Tasso, George Sand, Thucydides, +Theocritus, Virgil, Voltaire, Wieland, Pliny, +Wordsworth, Wilkinson, Zschokke, Walt Whitman. +They were very various. They commanded all extremes: +Augustine and Anacreon; Aratus and <i>Annual +Register</i>; Æschylus and Molière; Aristotle and +Herrick; Seneca and Horace; Antoninus and Almanacs; +Burton and Boccaccio. There was no pure +metaphysics—a compendium or two of philosophy, +a bit of Spinoza, of Kant, of Cousin, of Jouffroy, +of Malebranche, the "Dialogues" of Plato—nothing +of Schelling or Hegel. I find Proclus, and Jamblicus, +and Böhme, and dramatic literature in Greek, +Latin, French, German. Here is Burlamaqui on +Law, and Erasmus Darwin, and Godwin's "Memoirs +of Mary Wollstonecraft," and the Hitopadesa, +and the "Hymns" of Orpheus, and Palæphatus, +together with many a forgotten book.</p> + +<p>The favorite language next to English was German, +then came French, then Latin, which was +pretty well represented in its literature. Dr. Frothingham +was a wide reader, but his finest gift was a +power of penetrating to the heart of an author, a<span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span> +power that was akin to genius. He called himself a +<i>taster</i>. But every taster must take into his mouth +some things that are unpleasant, and he did. He +nibbled at Heine, but Heine's philosophy disgusted +him. He nibbled at Browning, but Browning's +lack of sensuous music did not satisfy his idea of +poetry. His mind, trained in the old school, could +not adapt itself to the new style of expression.</p> + +<p>He gladly turned his back on doctrines he did +not like. He was spiritually minded, but soberly so, +as if to be spiritually minded belonged to a special +temperament; a Christian theist in all respects, +though indifferent to many details of Christian +doctrine; an optimist on principle as well as from +instinct, inclined to put the most cheerful construction +on the ways of divine Providence, and to look +patiently on the moral conditions of human life; an +unquestioning believer in Christ, immortality, the +need of revelation, the supremacy of the religious +and moral nature, the demand for the steady influence +of the spiritual world to enlighten mankind on +the truths of conscience no less than on the mysteries +of faith. He was no seer, gazing on things +unseen with the penetrating, inward eye; no prophet +possessed by an overwhelming conviction of the +absolute law; no regenerator believing that men +must be lifted up from the earth by an interior +renewal of soul; no reformer bent on changing the +circumstances of society. He was an apostle of air, +sunshine, and the mild, enticing summer shower<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> +which covered the wintry ground with the smiling +grass and the sweet-smelling flowers. Reformers, of +whatever school, were not to his taste, partly because +their methods seemed to him violent, but partly +also because their primary assumption that the +world was out of joint did not command his sympathy. +He could not think that the established institutions +of the age ought to be subverted, even +though they might be improved under enlightened +teaching. Socially he was conservative, although +by no means reactionary; disposed to see the soul +of good in things evil, though not always as studious +as one must needs be to "search it out." Rather he +took it for granted, and was often impatient with +those who felt keenly the evil but could not discover +the good.</p> + +<p>High-minded he was rather than deep-souled; +devout in sentiment, chivalrously moral in principle +and in practice; ideal, poetic, delicate of sensibility, +but not soaring of spirit; certainly not a spiritual +enthusiast, as little a prosaic plodder; no mystic but +no disciple of "common-sense." For the dignity, +decency, purity, propriety of the clerical profession +he had great regard, but as much on account of its +social position as on account of its sanctity. It indicated +the highest type of gentlemanliness, the finest +style of personal character, a kind of exquisite courtliness +of manhood, humanity of a finished stamp of +elegance; and he resented everything like an admixture +of ordinary philanthropy. It was in his view a<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> +descent to enter the arena of strife even for the purpose +of removing an evil. Thence his dislike of +Channing; his disapproval of Pierpont, otherwise a +particular favorite of his; his disagreement with +Parker, of whom he was fond. When the "Miscellanies" +were published the writer sent a copy to his +friend, who acknowledged the volume by a letter in +which expressions of personal affection were curiously +blended with antipathy towards the class of +speculations with which Mr. Parker was identified. +George Ripley and R. W. Emerson won and held his +attachment to the end, but he never visited Brook +Farm, and was deaf to solicitations to join the +Transcendental Club.</p> + +<p>His friends were many and various—Emerson, +Ripley, Francis, Hedge, Bartol, Stetson, Parkman, +Longfellow, Felton, Hillard,—the list is long, for +the sunny temper of the man drew all hearts to him +and his warm affectionateness of disposition made +him tenacious of good-will. He was interested in +men as individuals not as members of a clique or +party, and was not repelled by differences of opinion +where his heart was engaged. On the whole, his +sympathies were with conservatives like George +Ticknor and W. H. Prescott, and the literary spirit +mainly kept him in association with those. Where +this spirit was wanting and there was divergence of +sentiment there was no attempt at intimacy.</p> + +<p>Of interest in the denomination, the sect, the party +name, he was absolutely devoid. He never attended<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> +the conventions or conferences of the Unitarian body +or spoke in their deliberations. On anniversary +week it was for many years his custom to visit New +York, where no professional responsibility rested +upon him, and where he could find recreations of +a purely social kind. But at the "Boston Association" +where he met friends one by one, and +could talk half confidentially, with perfect freedom, +in a conversational tone, he delighted to be +present.</p> + +<p>For the rest, he was a man universally respected, +admired, and beloved, mirthful and sportive, more +than tolerant of gaiety, as a rule in excellent spirits, +though subject, as such temperaments usually are, +to moods of depression. Without private ambition +and utterly destitute of vanity, his uneventful days +were spent among his friends and his books. The +round of clerical duties was even and monotonous; +his calling had few excitements; even poverty had +limits, and social iniquity was manageable in those +times when relations were simple. The routine of +parochial service was such as a friendly man of +quick sympathies and ready speech could easily +discharge in a few hours of each week, nor was +the transition violent from it to the quiet library, +the companionship of Cicero, Shakespeare, Milton, +Walter Scott, Herder, Rückert. The love of art, +society, literature, was not inconsistent with a love +of the Saviour; and though as a matter of taste he +would not have spoken of a sonata of Beethoven in<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> +a sermon, there was nothing in his philosophy to +render secular allusions improper.</p> + +<p>His literary predilections were somewhat at the +mercy of his sense of beauty, as if he had an eye to +artistic effect quite as much as to intellectual justice, +as if the firm lines of logical discernment were blurred +by the passion for poetic or scenic grace. Of the two +famous German writers about whom opinions were +divided, he greatly preferred Schiller to Goethe, +probably because the former was glorious, ardent, +declamatory. Of the two eminent English novelists +whom all the world was reading, Dickens was his +choice far above Thackeray, perhaps for the reason +that Dickens had color and warmth of sentiment, +while Thackeray seemed to him cold, skeptical, and +cynical. The flow of eloquence, the charm of dramatic +style made him relish authors as radically +unlike as Carlyle, Ruskin, and Macaulay, rendering +him unmindful of qualities in their cast of thought +which he might have disapproved of if less seductively +presented. When a lady objected to +Macaulay on the score of his material ethics, +Dr. Frothingham was too much captivated by +Macaulay's manner to criticise his philosophy, and +he let the philosophy go. It sometimes looked +as if the way in which things were said was of +more importance in his view than the things themselves; +but it was not so, for he could respond +to ideal sentiments when they offered themselves +fairly to his mind, and his moral indignation<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> +against an act of flagrant turpitude was quick +and hot.</p> + +<p>With politics, whether speculative or practical, he +gave himself small concern, for in his day politics +were hardly an honorable calling. He belonged to +the Whig party, as it was then called, because it +comprised the greater number of educated men—scholars, +divines, lawyers, physicians, judges, and +people of consideration from their position in society. +The Republican party in Massachusetts was +not formed till his public life was nearly ended, and +we may doubt whether he would in any case have +connected himself with it, for its aims and purposes +were hardly such as he could have gone along with. +The well-known sentiment, ascribed to Wendell +Phillips, "Peace if possible, Truth at any rate," +he would in all probability have reversed so as to +read, "Truth if possible, Peace at any rate"; not +because the search for truth was difficult, and peace +furnished the most promising conditions for finding +it, but because peace was preferable in itself as being +stable and quiet. He was not a fighter; he disliked +the noise of battle; his horror of anti-slavery agitation, +as of all other, was constitutional; and even if +he had been convinced of the slave's degradation, no +mode of redress that was proposed commended itself +to his gentle, apprehensive mind. To him the chief +interest of society was enlightenment associated +with refinement; the needed influence was that of +education. He was a delicately organized, sensitive<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> +man, fond of repose, happy in his temperament, in +his tastes, in his occupation, in his social position, in +his relationships, in his home. He had his disappointments +and sorrows like other men, but he did +not repine. His latter years were afflicted with +total blindness, accompanied by constant distress +and steadily increasing pain; but his friends never +failed to find him cheerful; the companion who ministered +to his daily necessities and culled from books +and periodicals the materials for his entertainment, +seldom had reason to complain of his petulance; the +visitor could with difficulty be brought to believe +that the man was living in the presence of death, +and was exposed to frightful phantoms due to a +slowly decomposing brain.</p> + +<p>His æsthetic tastes were active, as may be supposed, +and would have been keen if there had been +opportunity for cultivating them, and leisure to pursue +them. The pictures that adorned his parlor +walls were not distinguished as works of art, but +they were pure in sentiment, they showed a love of +color, and of the highest truth. There was not much +fine painting at that time in America, and what there +was required for its fair appreciation more training +and experience than was possessed by one immersed +in the cares of an exacting profession and interested +also in literary pursuits. Mr. Frothingham's artistic +taste was, besides, so much controlled by moral feeling +that he could not be critical of form. Of art +for its own sake he had no conception, and could<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> +have none, for that cry which voices the demands of +technical execution had not been raised; but even if +it had been he would have felt no sympathy with +any kind of excellence that was not directly associated +with the moral sentiment.</p> + +<p>His taste in music was much like his taste in +painting,—that is to say, it was uneducated and unscientific. +To the great music,—that of the intellect +and the soul,—the compositions of the masters, of +Bach, Mozart, Beethoven, Mendelssohn, he was indifferent; +but the music of the heart, of feeling, +emotion, elevated passion,—the Scotch songs, the +Irish melodies, the English lays, madrigals, glees, +was his delight. He was especially fond of religious +airs. The oratorios of "The Creation" and +"The Messiah" he was never tired of hearing. His +voice was melodious, and he was fond of using it. +His organist taught him the principles of his own +art, and hours were spent at a parlor-organ in playing +favorite hymn-tunes, the melody of which he +sang as he played. He amused his children by trilling +nursery ditties, and joined his boys as they performed +glees from the "Orphean Lyre," sometimes +singing with the heart quite as much as with the +understanding. His joyous nature expressed itself +instinctively in song. His whole nervous system responded +to it. He was transported out of himself +by sweet strains, and fairly trembled under the influence +of divine harmonies.</p> + +<p>Mr. Frothingham's love of dramatic art amounted<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span> +to a passion, but the art must be high as well as +pure. Tragedy he did not like. All of the Shakespearian +plays he was critically familiar with, but he +loved "The Tempest" best, as uniting poetry with +cheerfulness in fullest measure. The lines he wrote +on the restoration of the Federal Street Theatre expressed +the depth of his interest. A religious +society, afterwards the "Central Church" in Winter +Street, was gathered here. Of this kind of +enterprise the poet says:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">More reverence than befits us here to tell,<br /></span> +<span class="i0">We yield to courts where sacred honors dwell.<br /></span> +<span class="i0">But have not they their places? Have not we?<br /></span> +<span class="i0">Has not each liberal province leave to be?<br /></span> +</div></div> + +<p>The "Lecture-Room" he had little respect for, +none at all for the "Variety Show." To every +device he wishes a cordial farewell, exclaiming:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Restored! Restored! Well known so long a time,<br /></span> +<span class="i0">These buried glories rise as in their prime.<br /></span> +<span class="i0">Our tastes may change as fickle fashions-fly,<br /></span> +<span class="i0">But art is safe: the Drama cannot die.<br /></span> +<span class="i0">More than restored! Whate'er the pen since wrought<br /></span> +<span class="i0">Of loftiest, sprightliest, here that wealth has brought.<br /></span> +<span class="i0">Whate'er the progress of the age has lent<br /></span> +<span class="i0">Of purer taste and comelier ornament,—<br /></span> +<span class="i0">To this our temple it transfers its store,<br /></span> +<span class="i0">And makes each point shine lovelier than before.<br /></span> +</div></div> + +<p>But the drama must be clean:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">But more yet,—and how much! We claim a praise<br /></span> +<span class="i0">The Playhouse knew not in the ancient days.<br /></span> +<span class="i0">Own us, ye hearts with moral purpose warm!<br /></span> +<span class="i0">Our word Renewal adds the word Reform.<br /></span> +</div><div class="stanza"> +<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span><hr style="width: 45%;" /><br /> +</div><div class="stanza"> +<span class="i0">Come, friends of Virtue! Share the feast we spread.<br /></span> +<span class="i0">It loads no spirits, and it heats no head.<br /></span> +<span class="i0">But rouses forth each power of mind and soul<br /></span> +<span class="i0">With food ambrosial and its fairy bowl.<br /></span> +</div><div class="stanza"> +<hr style="width: 45%;" /><br /> +</div><div class="stanza"> +<span class="i0">Hearts are improved by Feeling's play and strife;<br /></span> +<span class="i0">Refined amusement humanizes life.<br /></span> +<span class="i0">So wrote the Sages, whom the world admired;<br /></span> +<span class="i0">So sang the Poets, who the world inspired;<br /></span> +<span class="i0">Why in New England's Athens is decried<br /></span> +<span class="i0">What old Athenian culture thought its pride?<br /></span> +</div></div> + +<p>Thus Righteousness and Peace are made to kiss +each other. Art and Virtue walk hand in hand. +The sole condition is that art shall be virtuous and +that virtue shall be artistic. There was a singular +blending in his mind of the sacred and the secular. +Perhaps Matthew Arnold's definition of religion as +"morality touched with emotion" comes as near expressing +Dr. Frothingham's conception as any. +There must be morality; that is cardinal; that lies +at the foundation of all systems; that must be strict +and high. But emotion is indispensable also. This +runs into praise, the love of goodness, the worship +of the highest. This imparts warmth, glow, passion, +the upward lift that inspires. Morality alone is +cold, emotion alone is apt to be visionary. But the +two united propel the ship, one serving as ballast to +keep it steady, and one as sails to catch the winds of +heaven.<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span></p> + +<p>My mother was an example of pure character. +She laid no claim whatever to literary talent. Indeed +she had none. I cannot associate her with +books of any special description, but I can always +associate her with goodness, with humility, sincerity, +duty, kindness, pity, and simplicity. Truthfulness +was her great virtue, and was saved from bluntness +only by her delicate feeling for others and her inborn +politeness. The severest rebuke I ever received from +her was on account of a sharp arraignment of merchants +in a youthful sermon, which to her seemed presumptuous. +Her household cares, the nurture of her +children (she had seven, five sons and two daughters, +all of whom she trained most carefully like a devoted +mother), the family visitings, the parish calls, +missions among the poor, occupied the day. She +would sit for hours knitting or sewing, or in an armchair +before the coal fire silently musing. She was +quiet, reserved, old-fashioned in her sentiments, but +with a great fund of inward strength, which came +out on emergencies. I shall always remember her +ceaseless solicitude for an unfortunate elder brother +of mine who had for years been an anxiety and a +trouble. When he died in early manhood, after +nursing him tenderly, she softly closed his eyes, and +preserved the memory of him in her heart. Her +chamber window in the country looked upon his distant +grave, the little white stone over which kept +him before her eye who was always in her thoughts.</p> + +<p>She accepted the existing order of things because<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> +it was established, disliking experiments, however +humane, for the reason that they had not been tested; +and if she had misgivings, she kept them to herself +not daring to set up her private feelings in opposition +to the will of the Supreme, the question whether +the existing order expressed the will of the Supreme +never being raised by her.</p> + +<p>She was Unitarian, having so been taught, but +speculative matters were out of her reach as well as +uncongenial with her sphere. Her faith was of the +heart, and all the reason for it she had to give was an +uplifted life, "unspotted from the world." Of creeds +she knew nothing, not that she was deficient in mind, +but because they seemed to her to be affairs of criticism, +with which she had nothing to do. Her concern +was with practical things, and conduct was, +with her, more than seven eighths of life. Even the +very mild decoction of theology that was administered +from Sunday to Sunday in Chauncy Place was +sometimes too much for her. She was a practical +Christian, if there ever was one.</p> + +<p>Her love of nature was genuine. As a young +woman she could distinguish the colors of a flying +bird. When she had a house of her own in the +country, she preferred a spot remote from the world +of society; went there as early as possible in the spring, +and stayed as late in the autumn as she could. She +delighted in the place; loved the air, the trees, the +smell of the ground. She enjoyed her garden; liked +to see plants grow. Every morning after breakfast<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> +she went out to inspect the grounds, and came +back laden with modest flowers; in the fall with +pine cones, the flame of which she enjoyed. On her +last evening, quite unaware of her coming end, she +sat on the piazza, and looked at the sunset, wrapped +in shawls, though it was midsummer, for she was +weak and emaciated but patiently tranquil.</p> + +<p>Her habits were simple, not from parsimony but +from taste. She cared nothing for decoration or display. +She spent no more than was necessary on dress +or furniture. She was fond of old-fashioned, solid +things. In the midst of abundance, her appetite was +for plain food, yet she was no ascetic or prude, but +a largehearted, sensible woman, sober and serious +but genial too.</p> + +<p>Browning makes Paracelsus say:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">'T is only when they spring to heaven that angels<br /></span> +<span class="i0">Reveal themselves to you; they sit all day<br /></span> +<span class="i0">Beside you, and lie down at night by you,—<br /></span> +<span class="i0">Who care not for their presence,—muse or sleep,<br /></span> +<span class="i0">And all at once they leave you and you know them.<br /></span> +</div></div> + +<p>This is in a measure true. Death is a great revealer. +Unfortunately it is a great deceiver also, +putting wings on very earthly bodies. But in this +instance, the qualities were all there in the living +form, and all clearly visible to those who sat all day +beside my mother. Death did but brush away a +little film that hung before distant eyes.</p> + +<p>Until near middle life I had the example and advice +of these dear spirits. It is my privilege to have<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> +their blood in my veins. That was my best endowment, +and kept me always hopeful of a better future +in the time to come. The dream of a nobler age for +literature, art, science, humanity, came directly from +my father. The desire to do something to make the +dream an actual fact, to prove myself as of some +service in the world, came from my mother. His +was the love of intellectual liberty. Hers was the +passion for practical accomplishments. He was a +scholar. She was a worker.</p> + +<p>Both had thoughts deeper than they could express. +Both were utterly sincere in their calling, +and the limitations of their age alone confined their +advance. The times were quiet then; the world +was small and disconnected; Boston was a little +place and shut off even from American cities by difficulties +of travel and by exorbitant rates of postage. +Thus responsibility was mainly confined to individuals. +There were no wearing duties; no perplexing +cares; even railroad disturbances did not worry, for +there was no railroad speculation, and no railroad +system. Hours were early, dinner was at two or +half-past, tea at six or seven, the evening ended at ten, +and was spent with books, melodious music, or playful +games of amusement, not of instruction. There were +few social gatherings; balls were very rare, seldom +lasting later than eleven o'clock. There was an +occasional concert, and here and there a theatre, but +there were no great dinner parties. Social problems +were exceedingly simple; the classes were divided by<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> +lines that nobody attempted to pass over. Socialism +was unborn, and labor agitations were unknown. +In a word, there was such a thing as leisure, and this +was used chiefly for the cultivation of the mind.</p> + +<p>My father was greatly interested in the education +of his boys; watched all their attainments; taught +them French; encouraged their learning how to box, +and fence, and swim; while my mother shed an atmosphere +of peace over the whole household. She made +one joke only, as far as my memory serves me,—and +I mention it here lest any one should suppose there +was a lack of sunshine in her nature. My father +was very fond of "vöslauer," an Austrian red wine. +When the last bottle was produced my mother, +said archly, "your <i>face</i> will <i>lower</i> when it is all drunk +up." It was not much of a joke, but a small jest will +show the spirit of fun quite as well as a large one.</p> + +<p>There was a singular combination of aspiration +with peace at that time. Probably there is as much +aspiration now as there was then, perhaps more; +but it is associated with social reform rather than +with personal perfection; there is peace, too, at the +present day, but it is harder to get at and needs to +be sought most often in private homes; the inward +peace is found in all periods.</p> + +<p>How the principles then formed would bear the +strain of a later age or a larger sphere remained to +be proved. Fifty years ago the modern era with its +complications and perplexities could not even be +suspected. The foundations alone could then be laid.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> +<h2>II.<br /> + +EDUCATION.</h2> + + +<p>Of the primary schools it is unnecessary to speak. +They were of the same kind that were established +in Boston at that period. Indeed I can recollect but +two, one, a child's school of boys and girls, kept by +a Miss Scott, at the corner of Mt. Vernon Street and +Hancock; the other a boys' school kept by a Mr. +Capen, a poor hump-backed cripple who could not get +out of his chair, but wheeled himself about the room, +and kept on his table a cowhide, which was pretty +generously exercised. The school was on Bedford +Street behind the "Church of Church Green." A +little alley-way ran along in the rear of the church +through which I used to go to the school-house.</p> + +<p>The Latin School was an old institution brought +hither by Rev. John Cotton, who remembered the +Free Grammar School founded in Lincolnshire, +England, by Queen Mary, in which Latin and Greek +were taught. It was established here, in 1635, five +years after the landing of Winthrop, two or three +years before Harvard College. When I was there, +it stood on School Street, opposite the Franklin<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> +statue. It had a granite front and a cupola. The +head-master was Charles K. Dillaway, an excellent +scholar, a faithful teacher, an agreeable man. He had +to resign in consequence of ill-health. The tutors +were Henry W. Torrey and Francis Gardner, who +afterwards became head-master. Both were pupils of +the school. Mr. Frederick P. Leverett, author of +the Latin Lexicon, was chosen to succeed Mr. Dillaway, +but died before assuming the office. The next +head-master, during my course, was Epes Sargent +Dixwell, a most accomplished man, an elegant scholar, +a gentleman of the world, very much interested, as +I remember, in the plastic art of Greece. He is still +living, and amuses himself by writing Greek. Mr. +Dixwell held office till 1851, when he established a +private school. The discipline of the Latin School +was strict but mild. Corporal punishment was the +unquestioned rule, but it was never harshly administered, +though the knowledge that it might be undoubtedly +did a good deal toward stimulating the +ambition of the scholars. Here and there no doubt +a boy exasperated the teacher by idleness or disorder; +possibly at moments the teacher was nervous +and irritable. I recollect a single instance in which +he was over-sensitive, too prone to take offence, +which fastened suspiciously upon some individual +scholar; but injustice was a very rare occurrence. +We learned Greek and Latin, the rudiments of algebra, +writing and declamation; but the best part of +the education I received in those days was an atmosphere<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> +of elegant literature, derived from friends of +my father. I used to see William H. Prescott taking +his walk on Beacon Street, in the sun, and have +often sat in his study in his tranquil hours, and heard +him talk. The beautiful library of George Ticknor, +at the head of Park Street, was open to me, and I can +see his form now as he walked on the Common. +George S. Hillard, the elegant man of letters, was a +familiar figure on the street. Charles Sumner, then +a young law student, strode vigorously along, his +manner even then suggesting the advent of a new +era.</p> + +<p>In 1846, I listened to his oration before the Phi +Beta Kappa Society of Harvard University on the +Scholar [Pickering]; the Jurist [Story]; the Artist +[Allston]; the Philanthropist [Channing]; and his +bold declamation was strangely in contrast with the +academical gown that he wore. Daniel Webster +used to stalk by our house, the embodiment of the +Constitution, the incarnation of law, the black locomotive +of the train of civilization. Ralph Waldo +Emerson often sat at my father's table diffusing the +radiance of serene ideas, and heralding the diviner +age that was to come.</p> + +<p>From the Latin School to Harvard College was an +easy transition. There existed an impression that +Latin-School boys might take their ease for the first +year at Cambridge, because they were so well prepared, +but I found enough to do; there was the +great library, there were the advanced studies, there<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> +was the more perfect training. The President was +Josiah Quincy, the elder. Henry W. Longfellow +was professor of modern languages; Cornelius C. +Felton, the ardent philhellene, taught Greek; Charles +Beck, a German, taught Latin; Benjamin Peirce was +professor of mathematics; James Walker was an instructor +in intellectual and moral philosophy; Joseph +Lovering, teacher in chemistry. Among the tutors +were Bernard Roelker, in German; Pietro Bachi, in +Italian; Francisco Sales, in Spanish.</p> + +<p>The new buildings now in the college yard were +not erected; Holworthy (1812), Stoughton (1804-1805), +Hollis (1763), Harvard (1766), Holden (1734), +Massachusetts Hall (1720), University Hall (1812-1813) +were in existence. There were no athletics; +there was no gymnasium; there was no boating; +there was little base-ball. There were few literary +societies; so that we were driven back mainly upon +intellectual labor. The professors' houses were +always open, and there was choice society in the +town. I recollect particularly well going to the +house of John White Webster, who was executed +later for the murder of Dr. Parkman. He was very +fond of music and had a daughter who sang finely, +besides being handsome. She afterwards married +Mr. Dabney, of Fayal. The Doctor was a nervous +man, high strung, but good-natured and polite. +His fatal encounter with Dr. Parkman I always +attributed to a sudden outbreak of passion.</p> + +<p>Within the grounds of the college we were quite<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> +studious, companionable among ourselves. There +was no rioting, no excess of any kind. Walking and +swimming in the river Charles were our chief recreations. +Connection with Boston was infrequent and +difficult, as there was no railroad. The Sundays +could be passed in the city if the student brought a +certificate that he went regularly to church; otherwise +it was expected that the First Church, or one +of the others, should be frequented. The instruction +was of a cordial, friendly, courteous, and humane +kind; the professors were enthusiastic students in +their departments. I well recollect Professor Longfellow's +kindness; Professor Felton's ardor (I visited +Pompeii with him in 1853). Charles Beck was a +burning patriot in the war. Pietro Bachi's great +eyes lighted up and glowed as he talked about Dante. +Bernard Roelker afterwards became a lawyer in +New York. Charles Wheeler and Robert Bartlett, +tutors, both rare spirits, died young. On the whole, +life at Harvard College was exceedingly pleasant, +and a real love of learning was implanted in young +men's bosoms.</p> + +<p>The corner-stone of Gore Hall was laid in 1813. +The books were moved into the library in the summer +vacation of 1814. There were forty-one thousand +volumes at that time.</p> + +<p>In the early part of my career, I took my meals in +Commons, at an expense of two dollars and a quarter +a week, the highest price then paid. Commons was +abolished for a time in 1849, it being found difficult<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> +to satisfy the students, who for some years had +boarded in the houses in the neighborhood.</p> + +<p>There were excitements too. Though there was +no gymnasium, or boating, and little foot-ball, base-ball, +or cricket (these games were all very simple +and rudimentary), there were the clubs, the "ΑΔΦ," +still a secret society, and occupying a back upper +room, to which we mounted by stealth,—the same +room serving for initiations and sociables,—was exceedingly +interesting in a literary point of view. There +were papers on Scott, Byron, Wordsworth, delightful +conversations, anecdotes, songs.</p> + +<p>The "Institute of 1770" taught us elocution, and +readiness in debate; the "ΦΒΚ," no longer a secret +society, and no longer actively literary, hung over us +like a star, stimulating ambition and inciting us to +excellence in scholarship.</p> + +<p>Altogether it was a delightful life; a life between +boyhood and manhood; of purely literary ambition, +of natural friendship. There was no distinction of +persons, no affected pride. We found our own level, +and kept our own place. Money did not distinguish +or family, only brains. There was no care but for +intellectual work; there was no excess save in study. +Expenses were small, indulgences were few and +simple. The education was more suited to those +times than to these, when culture must be so much +broader, and social expectations demand such varied +accomplishments.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span></p> +<h2>III.<br /> + +DIVINITY SCHOOL.</h2> + + +<p>To enter at once the Divinity School was to start +on a predestined career. From childhood I was +marked out for a clergyman. This was taken for +granted in all places and conversations, and my own +thoughts fell habitually into that groove. There +was nothing unattractive in the professional career +as illustrated by my father. I was the only one of +a large family of brothers who pursued the full +course of studies at Cambridge, or who showed a +taste for the scholastic life. An appetite for books +rather than for affairs pointed first of all to a literary +calling, while a fondness for speculative questions, +a leaning towards ideal subjects, and a serious turn +of mind naturally suggested at that time the pulpit. +An inward "experience of religion," which in some +other communions was regarded as essential to the +character of a minister of the gospel, was not demanded. +Religion was rather moral and intellectual +than spiritual, a matter of mental conviction +more than of emotional feeling. The clerical profession +stood very high, higher than any of the three<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> +"learned professions," by reason of its requiring in +larger measure a tendency towards abstract thought, +an interest in theological discussions, and a steady +belief in doctrines that concerned the soul. Literature +was not at that period a profession; there was +no Art to speak of except for genius of the first +order like that of Allston or Greenough. Men of +the highest intellectual rank, whatever they may +have become afterwards, tried the ministry at the +start. The traditions of New England favored the +ministerial calling. The great names, with here and +there an exception, were names of divines. The +great books were on subjects of religion; the popular +interest centred in theological controversy; the +general enthusiasm was aroused by preachers; the +current talk was about sermons. The clergy was +a privileged class, aristocratic, exalted.</p> + +<p>Divinity Hall had been dedicated in August, +1826. It was situated on an avenue about a quarter +of a mile from the college yard. It contained, besides +thirty-seven chambers for the accommodation +of students, a chapel, a library, a lecture-room, and +a reading-room; it stood opposite the Zoölogical +Museum. Before it was a vacant space used for +games. Behind it was meadow land reaching all +the way to Mr. Norton's. Just beyond it was Dr. +Palfrey's residence. George Rapall Noyes, D.D., +was elected in May, 1840, with the title of "Hancock +Professor of Hebrew and Oriental Languages, and +Dexter Lecturer on Biblical Literature." He had<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> +already translated the poetical books of the Old Testament, +and it was his eminence as a translator which +had won him fame while a minister at Petersham. +It was his duty also to explain the New Testament, +and in addition to give lectures in systematic theology. +Besides all this he was to preach in the +college chapel a fourth of the year. He steadily +grew in the respect and attachment of the young +men; his authority in the lecture-room was very +great; his opinions were carefully formed and precisely +delivered; and his shrewd, practical wisdom +was long remembered by his pupils. Convers +Francis, D.D., appointed to the "Parkman Professorship," +after the resignation of Henry Ware, Jr., +was his associate. The branches assigned to him +were ecclesiastical history, natural theology, ethics, +the composition of sermons, and instruction in the +duties of a pastor; besides all this he was to preach +half of the time in the college chapel. Dr. Francis +was an accomplished scholar and a faithful teacher. +The best man, too, for his position, at a time when +in an unsectarian school it was exceedingly desirable +that the professors should harmonize all tendencies; +for with a strong sympathy with "transcendentalism," +as it was then called, he had been a most successful +parish minister, a very acceptable preacher, +and a man in whom all the churches had confidence.</p> + +<p>At Cambridge, owing to the influence of Buckminster, +Ware, and Norton, Unitarian opinion prevailed, +though the controversial period had passed<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> +by when I was there. The clouds of warfare no +longer discharged lightning; there was no roll of +thunder; only a faint muttering betrayed the former +excitement; and the memory of old conflicts hovered +round the spots where the fights had been hottest. +Marks of strife were still visible on texts, +and chapters were scarred with wounds. Comment +still lingered near the passages where polemics had +raged, and the blood burned as we read the tracts or +studied the essays of the champions we admired.</p> + +<p>It was impossible to forget the interpretations +that had been given to words or phrases. A strictly +scientific study, either of the Bible or the creed, was +therefore out of the question. But the course of +exercises was broad, generous, inclusive, as far as +this was feasible. The bias was decidedly unorthodox, +yet without the bitter temper of opposition. +The old system was rather set aside than attacked. +It was assumed to have been vanquished in the fair +field. The professors were liberal in their views. A +small but serviceable library furnished the students +with a certain amount of needed material, the college +library was freely opened to them, and the +collections of the professors were gladly placed at +their disposal. The days were fully occupied with +lectures, recitations, discussions, exercises in writing +out and taking of notes. Once a week there was a debate +on some general theme not connected with the +topics of the class-room; and at the latter part of the +course there was special training in the composition<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> +and delivery of sermons, accompanied by a brief +experience of extemporaneous speaking. The Unitarian +ministry was alone contemplated; no wide +divergence from it was encouraged, and the conservative +methods of interpretation were the ones +recommended. Some knowledge of Greek and Latin +being presupposed, the study of Hebrew was made +the one study of language, and this was pursued +with the best available helps. Biblical criticism +naturally took a prominent place in the current +curriculum, under the guidance of the most distinguished +authorities; books of every school were +recommended, whether old or new, Catholic or +Protestant, "conservative" or "liberal," Horne, Tholuck, +De Wette being consulted in turn. The New +Testament and "Historical Christianity" were taken +for granted; and these meant belief in miracles, +which were defended against rising objections of +the Strauss and Paulus schools, the former holding +by the "mythical" theory, the latter favoring the +notion of a natural explanation of some sort. The +hostility towards rationalism was decided. This +was forty years ago, before the "historical method," +as it was called, instituted by Baur, Schwegler, +Zeller, Sneckenburger, and the <i>Theologische Jahrbücher</i>, +had any expositor in this country, long +before the Dutch school, the later French school—Kuenen, +Reville, Reuss, Nicolas, Renan,—came out. +The great issue was the credibility of the miracles +of the Old and New Testaments.<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> +The half-monastic life we led at Divinity Hall cut +us off a good deal from social amenities, reform agitations, +attempts to change institutions, and even +from the deeper currents of religious sentiment. +None but the very observant took note of Brook +Farm, or heeded the movements in behalf of Association +that were going on in other communities. +Whatever was outside of the "Christian" ministry +concerned us but little. The professors did not +direct our eyes to the mountain tops or call attention +to the bringers of good tidings from other quarters +than the Christian Revelation, as explained by +its scholars and writers. Even such a phenomenon +as Emerson did not make a profound impression on +the average mind.</p> + +<p>A tone of old-fashioned piety pervaded the establishment. +A weekly prayer-meeting, always attended +by one of the professors, though officially rather +than as a stimulator, was much in the manner and +spirit of similar exercises at Andover. The students +were cautioned against excessive intellectualism. +Several of them spent their Sundays in teaching +classes of the young in the neighboring towns, in +ministering to the sick in hospitals, or in carrying +the monitions of conscience to the criminals in the +prison at Charlestown. The aims of a practical ministry +were thus kept in view as well as the circumstances +of the time permitted. Of course the school +could not be a philanthropic institution any more +than it could be independent or scientific. It was<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> +committed to a special purpose, which was the supply +of Christian pulpits with instructed, earnest, +devoted men. That they should be Unitarians was +expected; that they should be Christians in belief +was demanded. There were two ever-present spectres, +"orthodoxy" and "rationalism," the one represented +by Andover, the other by Germany. Audacity of speculation +when unaccompanied by practical piety was +discountenanced, and in flagrant instances rebuked.</p> + +<p>The literal form of the orthodox creed, it need +hardly be said, was made more prominent than its +imaginative aspect. This was inevitable, for the +object was to assail it rather than to understand it. +To be perfectly fair to all sides was, under the circumstances, +not to be expected at a period so near +the era of controversy. An earnest, ingenuous +youth could find at Cambridge all the courage and +impulse he needed, for the atmosphere of the place +was neither chilling nor depressing. The less emotional, +more intellectual scholar was left to pursue +his studies undisturbed, the wind of spiritual feeling +not being strong enough to carry him away.</p> + +<p>In a word, the institution was all that could have +been looked for in a time when ecclesiastical and +doctrinal traditions were fatally though not confessedly +broken, and naked individualism was not +avowedly adopted. The task of the professors, +conscientious, hard working, utterly faithful men, +was laborious, difficult, and thankless. The Unitarian +public, fearing a tendency to unbelief, gave<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> +them a grudging confidence; the students, I am +afraid, were not considerate of them,—the zealous +finding them lukewarm, the cold-blooded blaming +them for stopping short of the last consequences of +their own theory. It is wonderful that the school +went on at all. The single-minded devotion of the +teachers alone preserved it. Looking thoughtfully +back across a wide gulf of years, the writer of these +pages feels that he owes this tribute to Convers +Francis and George R. Noyes. How often he has +wished he could take them by the hand and ask +their forgiveness for his frequent misjudgment of +them, misjudgment the remembrance of which makes +his heart bleed the more as he can only think of +their generous forbearance. Their influence was +emancipating and stimulating. They were friendly +to thought. Under their ministration the mind took +a leap forward towards the confines of the Christian +system of faith. What the divinity school of the +future may be able to accomplish it would be hazardous +to conjecture. It could hardly then have +done more than it did.</p> + +<p>The study of comparative religions, so zealously +prosecuted within a few years, together with a desire +to do perfect justice to orthodox doctrines, may +render practical a scientific review of theological +systems, but in this event a predilection in favor of +a separate "Christian" ministry can be no longer +characteristic of a divinity school which proposes to +prepare young men for the clerical calling.<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> + +<p>The three years of secluded life passed quickly +away. The trial sermon in the village church was +delivered and criticised. The President of the college +then was Edward Everett, my uncle. The next +morning I went to his office; he spoke warmly of +my sermon, but advised me henceforth to commit +sermons to memory as he did. This I tried two or +three times, but the effort to write the sermons so +fatigued me that the task of committing them to +memory was too great, and for years I wrote my +discourses, until for convenience' sake I learned to +preach without notes. The diploma was bestowed, +the actual ministry was begun. The term of preaching +as a candidate did not last long. By the advice +of friends an invitation was accepted to an old established +conservative parish in Salem, Mass. Ordination +and marriage soon followed, and public life was +inaugurated under the most promising conditions. +I had the best wishes of the conservative portion of +the community to which I was, properly, supposed +to belong, and the hopes of the radical portion who +anticipated a change of view as time went on, and I +was brought into sharper collision with prevailing +habits of thought than was possible at Cambridge, +where the student was in a great measure cut off +from intercourse with the world.</p> + +<p>At the "Divinity School" I was known as a +young man with conservative ideas. I remember +now discussions, essays, criticisms, in which the opinions +in vogue among old-fashioned Unitarians were<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> +defended somewhat passionately against the more +daring convictions of my companions. In especial +my faith was in direct opposition to the spiritual +philosophy; Strauss was a horror; Parker was a +bugbear; Furness seemed an innovator; Emerson +was a "Transcendentalist," a term of immeasurable +reproach. All this was soon to pass away, and I +was to go a great deal beyond even Parker. The +word "Transcendentalist" ceased to be a synonym +for "enthusiast." The philosophy of intuition was +first literally adopted, then dismissed, and I came +out where I least expected. But I well remember, +one evening as I was walking out from Boston, presenting +to myself distinctly the alternative between +the adoption of the old and the new. I am afraid +that the old commended itself by its venerableness, +the solidity of its traditions, and the authority of its +great names, while the new was still vague and formless. +I then and there decided to follow in the +footsteps of my fathers, a course more in sympathy +with the prevailing temper of the age and with the +current of thought at Divinity Hall, though Emerson +had delivered his address some years before, +and the New Jerusalem was even then coming down +from heaven.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> +<h2>IV.<br /> + +SALEM.</h2> + + +<p>Old Salem was a city of the imagination. History +does it no justice. The "Essex Institute," founded +in 1848, by the union of the "Essex County Historical +Society" and the "Essex County Natural +History Society," has a very fine collection of books, +pamphlets, manuscripts, an invaluable museum, relics, +pictures, so that in no locality in the country +has so much been accomplished in exhuming the +treasures of municipal and civil history, and in +bringing to light antiquities. Hurd's "History of +Essex County," published in 1888, with its monographs +on commerce, religion, literature, newspapers, +etc., written by thoroughly competent men, throws +a flood of light on the past of the place. Mr. Upham's +"Memoir of Francis Peabody," published in +1868, gives an admirable account of the literary +eminence of the old town. Colonel Higginson's +article in <i>Harper's Monthly</i> on "Old Salem's Sea +Captains," published in September, 1886, gives +something of its romantic character. But best of all +as illustrating this feature are the articles written<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> +by "Eleanor Putnam" (Mrs. Arlo Bates), and republished +after her death under the title of "Old +Salem," in 1887. She was about thirty years old +when she died; but if she had lived she would have +presented the old city in its quaintest aspect. Her +love of antiquarian research, her taste, her devotion +to Salem qualified her in an eminent degree for her +self-appointed task.</p> + +<p>There can hardly be a doubt that the origins of +the town were religious; that a religious purpose, +deep though undefined and undeclared, animated +the emigrants before Winthrop. The very name, +Salem, the Hebrew for peacefulness, instead of +"Naumkeag" (the old Indian name), adopted in +1628, to commemorate the reconciliation between +the company of Roger Conant and that of John +Endicott, was already suggestive of spiritual qualities. +Eminent forms loom up in the distance: Francis +Higginson, the first minister of Massachusetts Bay; +Roger Williams, whose name is identified with +"soul freedom"; Hugh Peters, his opponent. John +Endicott was a most imposing figure; hasty, rash, +choleric (as was shown by his striking a man in +early life), imperious, but brave and bold. He was +a stern Puritan, hating popery so much that he cut +out the image of the king from the English banner, +because it was an image, while at the same time he +persecuted the Quakers, because they advocated +obedience to the "inner light" and were disturbers +of the established peace. But he had sweeter qualities—gentleness,<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> +generosity, and kindness. An old +scripture (Ecclesiasticus xi., 28) says: "Judge none +blessed before his death; for a man shall be known +in his children." The descendants of John Endicott +are graceful, elegant, refined people, lovely in manners, +gentle in disposition. The root of these qualities +must have been in the forefather two centuries +and a half ago. The intellectual history of the city +is very illustrious and began early. A strong intellectual +bent characterized the early settlers, who +were persons of inquisitive minds, addicted to experiments +and enterprises, exceedingly ingenious. Near +the middle of the last century there was in existence +in Salem a social evening club, composed of eminent +cultivated and accomplished citizens. On the evening +of Monday, March 31, 1760, a meeting was +held at the Tavern House of a Mrs. Pratt for the +purpose of "founding in the town of Salem a handsome +library of valuable books, apprehending the +same may be of considerable use and benefit under +proper regulations." The books imported, given, or +bought, amounted to four hundred and fifteen volumes. +This society, which may be regarded as the +foundation of all the institutions and agencies established +in this place to promote intellectual culture, +was incorporated in 1797. In 1766, the famous +Count Rumford was an apprentice here. In 1781, +Richard Kirwan, LL.D., of Dublin, an eminent +philosopher of the period, had a valuable library in +a vessel which was captured by an American private<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> +armed ship and brought into Beverly as a prize. The +books were given by Dr. Kirwan, who would accept +no gratuity and was delighted that his volumes were +put to so good a use. The books were sold to an +association of gentlemen in Salem and its neighborhood, +and formed the "Philosophical Library." This +and the "Social Library" were afterwards consolidated +into the "Salem Athenæum," which was incorporated +in March, 1810.</p> + +<p>Among the distinguished men were William H. +Prescott, Benjamin Peirce, Nathaniel Hawthorne, +John Lewis Russell, Charles Grafton Page, and Jones +Very. Here lived Edward Augustus Holyoke, president +of the Massachusetts Medical Society and the +American Academy of Arts and Sciences; Timothy +Pickering, Rev. John Prince, Rev. William Bentley, +Nathaniel Bowditch, author of the "Practical Navigator" +and translator of the "Mecanique Celeste"; +John Pickering, Joseph Story, of the Supreme Bench; +Daniel Appleton White, Leverett Saltonstall, Benjamin +Merrill, and many another man of accomplishments +and learning. Even the uneducated, and +those engaged in the common occupations of everyday +life, gratified their love of knowledge, and followed +up, for their private enjoyment, researches in +intellectual and philosophical spheres; apothecaries +and retail shopkeepers distinguished themselves as +writers; one of them—Isaac Newhall by name—was +reputed the author of the famous "Junius Letters," +thus enjoying companionship with Burke, Gibbon,<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> +Grattan, Camden, Chatham, Chesterfield, and other +distinguished writers.</p> + +<p>Its commercial history was exceedingly brilliant. +In its palmy days it had more trade with the East +Indies than all the other American ports put together. +Its situation by the sea encouraged maritime adventure. +From its very infancy its inhabitants sent +vessels across the Atlantic of forty to sixty tons, and +followed up the trade with Spain, France, Italy, and +the West India Islands. In the war of the Revolution +it sent out one hundred and fifty-eight armed +ships, mounting at least two thousand guns, and carrying +not less than six thousand men. In 1785, Salem +sent out the first vessel to the Isle of France, Calcutta, +and China; she began also the trade to the other +ports of the East Indies and Japan; to Madagascar +and Zanzibar, Brazil and Africa. In the south seas, +Salem ships first visited the Fiji Islands; they +first opened up to our commerce New Holland and +New Zealand. In the war of 1812 she had two +hundred and fifty privateers. When the war was +over, these vessels were engaged in the merchant +service. Mr. E. H. Derby, one of the great merchants, +said to be the richest man in America, sent out thirty-seven +vessels in fourteen years, making a hundred +and twenty voyages. The names of the great merchants, +E. H. Derby, N. Silsbee, William Gray, Peabody, +Crowningshield, Pickman, Cleveland, Cabot, +Higginson, are of universal celebrity. Then Derby +Street was alive with sea-captains, the custom-house<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> +was active, the tall warehouses were full of treasures, +the great East Indiamen fairly made the air fragrant +as they unloaded their merchandise. To quote the +language of "Eleanor Putnam": "There was poetry +in the names of the vessels—the ship <i>Lotus</i>, the +<i>Black Warrior</i>, the brig <i>Persia</i>, the <i>Light Horse</i>, +the <i>Three Friends</i>, and the great <i>Grand Turk</i>. +There was, too, a charm about the cargoes. They +were no common-place bales of merchandise, but +were suggestive in their very names of the sweet, +strange odors of the East, from which they came. +There was food for the imagination in the mention +of those ship-loads of gum copal from Madagascar +and Zanzibar; of hemp and iron from Russia; of +Bombay cotton; of ginger, pepper, coffee, and sugar +from India; of teas, silks, and nankeens from China; +salt from Cadiz; and fruits from the ports of the +Mediterranean."</p> + +<p>Miss Putnam speaks of the gorgeous fans, the +carved ivory, the blue Canton china, the generous +tea-cups, the tureens, the heavy tankards, the Delft +jars, the ancient candle-sticks, the heavy punch bowls, +the strange beads, suggestive of the Hindoo rites, +Nautch dances, and women with dusky throats. +Then the very air was weighty with romantic adventures. +We read with awe of cashmere shawls hanging +on clothes lines, of jars full of silver coin, of the +gilded fishes on the side of each stair, of the grand +staircase in the front hall of Mr. Pickman's house on +Essex Street, of logs of sandal-wood. The museum<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> +of the East India Marine Society contains sceptres +from the Fiji Islands; a musical instrument from +New South Wales, another from Borneo; a carved +statue of a rich Persian merchant of Bombay; an +alabaster figure of a Chinese Jos; a copper idol from +Java; a mirror from Japan; fans from Maraba, the +Marquesas Islands, Calcutta; cloth from Otaheite; +an earthen patera from Herculaneum; two dresses +of women from the Pelew Islands; sandal-wood from +the Sandwich Islands; a parasol from Calcutta; nutmegs +from Cayenne; thirty-six specimens of Italian +marble; cement from the palace of the Cæsars at +Rome; white marble from Carthage; porphyry from +Italy; beads worn by the Pundits and Fakirs in India; +a glass cup from Owyhee; Verde Antico from +Sicily; sandal-wood tapers from China; wood images +of mummies from Thebes; a silver box from Soo-Soo; +porphyry from Madagascar; a piece of mosaic from +ancient Carthage; silk cocoons from India; marble +from the temple of Minerva at Athens; piece of +pavement from the site of ancient Troy; and polished +jasper from Siberia.</p> + +<p>When I was in Salem, from 1847 to 1855, this +splendor had departed. Derby Street was deserted, +the great warehouses were tenements for laborers. +Hawthorne has described the custom-house in his +famous preface to the "Scarlet Letter." The sailors +had disappeared; the commerce, owing mainly to +the shallowness of the water in the harbor, had gone +to Boston and New York. But traces of the old<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> +glory still lingered. Here and there a great merchant +was seen on the streets. Some of the old +houses remained: the Pickering House on Broad +Street, built in 1651; the Turner House; Roger +Williams' house, at the corner of Essex and North +Streets, built before 1634; and Mr. Forrester's +house.</p> + +<p>As the chairman of the Salem Lyceum, it was my +privilege to entertain such men as R. W. Emerson, +George W. Curtis and others. Thomas Starr King, +when he lectured in Danvers, drove over to my +house, and spent the rest of the evening. Nathaniel +Hawthorne I used to meet frequently on the street. +I often saw Mrs. Hawthorne leading her children by +the hand. Mr. Hawthorne, who was in Salem from +1846 to 1849, was remarkable for his shyness. His +favorite companions were some Democratic politicians, +who met weekly at the office of one of them, +where he occupied himself in listening to their talk, +but he avoided cultivated people. On one occasion +a friend of mine asked us to meet him at dinner; +twice he went to remind his guest of the engagement. +The hour arrived, the dinner was kept waiting +half an hour for Mr. Hawthorne to come. He +said but little during the dinner, and immediately +afterward got up and went away; his reluctance to +meet people overcoming his sense of propriety.</p> + +<p>My church, the "North Church," as it was called, +was a handsome building on the main street, a stone +structure with a tower, and a green before it. It<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> +was founded in 1772 by people who had left the +First Parish by reason of great dissatisfaction. The +first minister, called in 1773, was Thomas Barnard. +He was a broad-minded, liberal man, and left the +church substantially Unitarian. His successor was +J. E. Abbot, called in 1815, whose ministry, from +ill-health, was very short. My predecessor, John +Brazer, a cultivated, scholarly, sensitive man, a good +preacher, an excellent pastor, was settled in 1820. +My ministry there was exceedingly pleasant and +tranquil for several years. There were long hours +for studying; the parish work was not hard; the +people were honest, quiet, sober, some of them exceedingly +refined and gentle; it was as if the old +Puritan spirit, modified by time, still lingered about +the old town. Family life was beautiful to see; the +homes were charming; there was luxury enough; +there was great intelligence, singular activity of +mind; and I remember well the bright conversations, +the entertainments, the teas, the dinners, the +receptions, the social meetings. The women, especially, +were distinguished for interest in literary +matters. Many interesting people still lived in the +town, Daniel Appleton White, for instance, Dr. +Treadwell, Benjamin Merrill, Thomas Cole; some of +these were my parishioners and all were my friends. +But the life was almost too quiet for me, as circumstances +presently proved.</p> + +<p>At the same time, as if to render impossible my +further ministration in this first place of service, the<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> +anti-slavery agitation was at its height, dividing +churches, breaking up sects, setting the members of +families against each other, detaching ministers from +their congregations, and arraying society in hostile +camps. The noise of the conflict filled the air. It +was impossible to evade the issue. Those who had +fixed positions in the community, were of a tranquil +temperament, or of an easy conscience, might survey +the battle calmly, or be vexed only by the confusion +in the social world; but they who had the future +still before them could not but feel the necessity of +taking sides in the quarrel. When Garrison, the +incarnate conscience, was enunciating the moral law +and illustrating it by flaming texts from the Old +Testament; when the intrepid Phillips was throwing +the light of history on politics, and putting +statesmanship in the face of humanity, judging all +men by the maxims of ethical philosophy; when +Parker was proclaiming the absolute justice, and +Clarke was applying the truths of the eternal love; +and many others, men and women, were thundering +forth the divine vengeance on iniquity; when facts +were set out for everybody's reading, and tongues +were unloosed, and fiery messages proceeded from all +mouths, and conviction was deep, and eloquence was +stirring, it was impossible to be still.</p> + +<p>Now the situation is changed; the evil is removed; +the wound has healed; the surgeon's knife has been +put up in its case. A new philosophy is disposed to +blame the action of the anti-slavery champions. Some<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> +critics have doubted whether the conduct of the +abolitionists was wise; whether their primary assumption +of the political equality of all men was +correct; whether a race that had never founded +a government or contributed to the advance of civilization +could add any weight to the cause of liberty. +But then such misgivings could not be raised. The +abolitionists seemed to have on their side the precepts +of the New Testament, the teachings of the +Sermon on the Mount, the character and example of +Jesus, the burning language of prophecy, the inspiring +traditions of primitive Christianity, the humane +instincts of the heart, the moral sentiments of equity, +pity, compassion, all reinforced by the growing +democratic opinion of the age, and by the tenets of +the intuitive philosophy then coming to the front. +The glowing passages from Isaiah and from Matthew: +"Let the oppressed go free; break every +yoke"; "Inasmuch as ye did it unto one of the +least of these, ye did it unto me," shone in our eyes. +To the anti-slavery people belonged the heroic virtues, +courage, faithfulness, and sacrifice. Theirs was +the martyr spirit; the readiness to surrender ease, +position, and success for an idea. It would have +been strange if, at such a time, a young man, a +clergyman, too, had been a champion of vested interests. +The doctrine of a higher law than that +of the State commended itself to his idealism, and +pledged him to oppose what he regarded as legalized +wrong. The doctrine of legal rights for all men<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> +made him a firm enemy of organized inhumanity. +It was a period of passionate war. In every department +of the Church and State the irrepressible +conflict went on. It was no time for the calm voice +of the loving spirit of wisdom to be heard. It was +no time to propose that the local laws respecting +slavery should be remodelled, and the relation +between whites and blacks readjusted on more equitable +principles. The science of anthropology had no +weight in America or anywhere else. No exhaustive +study of race peculiarities could be entered on. The +combatants had the whole field, and between the +combatants there seemed to be no room for choice +by a minister of the Gospel, an enthusiastic friend of +humanity, a democrat, and a transcendentalist.</p> + +<p>On one occasion, after a brutal scene in Boston +attending the return of a slave to his master, feeling +that the larger part of his congregation were in sympathy +with the government, and approved of the act +of surrender, the excited minister declined to give +the ordinance of communion, thinking it would be +a mockery. This action brought the growing disaffection +to a head. The feeling of the parish was +divided. Bitter words were exchanged. The situation +on both sides became uncomfortable, and he +accepted an invitation to another city, where he +could exercise his independence without check or +limit.</p> + +<p>The position in regard to slavery which was +taken thirty years ago there is no room to regret.<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> +It was taken with perfect sincerity, and under an +uncontrollable pressure of conviction. The part performed +by the abolitionists was predestined. The +conduct of their opponents looks now as irrational +as it did then. American slavery was so atrocious a +system, so hideous a blot, that no terms were to be +kept with it. Probably nothing but the surgeon's +knife would have availed in dealing with such +a cancerous mass. The cord had become so fatally +twisted that the knot, too closely drawn to be +untied, must be cut with the sword. The abolition +of slavery was inevitable; it came about through a +great elemental upheaval. The situation had become +intolerable and was past reforming. Long +before the war, it had become impossible to get +along with the slaveholders, except on the most +ignoble principles of trade or fashion. All manly +acquiescence was out of the question. The Unitarians, +as such, were indifferent or lukewarm; the +leading classes were opposed to the agitation. Dr. +Channing stood almost alone in lending countenance +to the reform, though his hesitation between the +dictates of natural feeling and Christian charity +towards the masters hampered his action, and rendered +him obnoxious to both parties,—the radicals +finding fault with him for not going further, the +conservatives blaming him because he went so far. +The transcendentalists were quite universally abolitionists, +for their philosophy pointed directly towards +the exaltation of every natural power. Wherever<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> +they touched the earth—as they did not always, +some of them soaring away beyond terrestrial things—flowers +of hope sprang up in their path. In +France, Germany, and England, they were friends +of intellectual and social progress, of the ideal democracy. +The spiritual philosophy was in the air; +its ideas were unconsciously absorbed by the enthusiastic +spirits. They constituted the life of the +period; they were a light to such as dwelt in +darkness or sat under the shadow of death.</p> + +<p>In this country Mr. Emerson led the dance of the +hours. He was our poet, our philosopher, our sage, +our priest. He was the eternal man. If we could +not go where he went, it was because we were weak +and unworthy to follow the steps of such an emancipator. +His singular genius, his wonderful serenity +of disposition inherited from an exceptional ancestry +and seldom ruffled by the ordinary passions of men, +his curious felicity of speech, his wit, his practical +wisdom, raised him above all his contemporaries. +His infrequent contact with the world of affairs, his +seclusion in the country, his apparitions from time +to time on lecture platforms or in convention halls, +gave a far-off sound to his voice as if it fell from the +clouds. Some among his friends found fault with +him for being bloodless and ethereal, but this added +to the effect of his presence and his word. The +mixture of Theism and Pantheism in his thoughts, +of the personal and the impersonal, of the mystical +and the practical, fascinated the sentiment of the<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> +generation, while the lofty moral strain of his teaching +awakened to increased energy the wills of men. +His speech and example stimulated every desire for +reform, turning all eyes that were opened to the +land of promise that seemed fully in sight. How +much the anti-slavery conviction of the time, along +with every other movement for the purification of +society, owed to him we have always been fond of +saying with that indefiniteness of specification which +communicates so much more than it tells. This +must be said, that, in the exhilaration of the period, +they that worked hardest felt no exhaustion, and +they that sacrificed most were conscious of no self-abnegation, +and they that threw their lives into this +cause had no sentiment but one of overflowing gratitude +and joy. The anti-slavery agitation was felt to +be something more than an attempt to apply the +Beatitudes and the Parables to a flagrant case of +inhumanity—it was regarded as a new interpreter +of religion, a fresh declaration of the meaning of the +Gospel, a living sign of the purely human character +of a divine faith, an education in brotherly love and +sacrifice; it was a common saying that now, for the +first time in many generations, the essence of belief +was made visible and palpable to all men; that +Providence was teaching us in a most convincing +way, and none but deaf ears could fail to understand +the message.</p> + +<p>It was, indeed, a most suggestive and inspiring +time. Never shall I forget, never shall I cease to<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +be grateful for, the communion with noble minds +that was brought about, the moral earnestness +that was engendered, the moral insight that was +quickened. Then, if ever, we ascended the Mount +of Vision. I was brought into close communion +with living men, the most living of the time, the +most under the influence of stimulating thoughts; +and if they were intemperate in their speech, extravagant +in their opinions, absolute in their moral +judgments, that must be taken as proof of the depth +of their conviction. They loved much, and therefore +could be forgiven, if forgiveness was necessary. +They sacrificed a good deal, too, some of them everything +in the shape of worldly honor, and this brought +them apparently into line with the confessors and +saints. They made real the precepts of the New +Testament. Their clients were the poor, the lowly, +the disfranchised, the unprivileged, against whom +the grandeurs of the world lifted a heavy hand. +They were champions of those who sorrowed and +prayed, and this was enough to win sympathy and +disarm criticism. It was a great experience; not +only was religion brought face to face with ethics, +but it was identified with ethics. It became a religion +of the heart: pity, sympathy, humanity, and +brotherhood were its essential principles. At the +anti-slavery fairs all sorts and conditions of men met +together, without distinction of color or race or sex. +There was really an education in the broadest faith, +in which dogma, creed, form, and rite were secondary<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> +to love; and love was not only universal, but +was warm.</p> + +<p>Salem was the home of story and legend. There +Puritanism showed its best and worst sides, for +there Roger Williams preached, and there the +witches were persecuted. The house where they +were tried and the hill where they were executed +were objects of curiosity. There were the wild +pastures and the romantic shores, and broad streets +shaded by elm trees, and gardens and greenhouses. +There were spacious mansions and beautiful country-seats +and pleasant walks. There was beauty and +grace and accomplishment and wit. There were +quaint old buildings, and ways once trodden by +pious and heroic feet. On the whole, this was the +most idyllic period in my ministry. Thither came +Emanuel Vitalis Scherb, the native of Basel, an +exile for opinion's sake, a man full of genius, learning, +enthusiasm. Young, handsome, hopeful, his +lectures on German literature and poetry attracted +notice in Boston, whence he came to Salem to talk +and be entertained. The best houses were open to +him; the best people went to hear him. Alas, poor +Scherb! His day of popularity was short. He +sank from one stage of poverty to another; he was +indebted to friends for aid, among the rest to H. +W. Longfellow, who clung to him till the last, and +finally died from disease in a military hospital early +in our Civil War.</p> + +<p>I remember, in connection with Samuel Johnson,<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> +collecting an audience for Mr. A. B. Alcott, the +most adroit soliloquizer I ever listened to, who +delivered in a vestry-room a series of those remarkable +"conversations"—versations with the <i>con</i> left +out—for which he was celebrated. It was, in many +respects, a happy time.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span></p> +<h2>V.<br /> + +THE CRISIS IN BELIEF.</h2> + + +<p>I was in Salem when this came. It happened in +the following way: A woman in my choir, a melancholy, +tearful, forlorn woman, asked me one day +if I knew Theodore Parker. I said I did not, but +then, seeing her disappointment, I asked her why +she put that question. She replied that her husband +had abandoned her some months before and +with another woman had gone to Maine. There he +had left the woman and was living in Boston, and +was a member of Mr. Parker's Society; and she +thought that if I knew Mr. Parker I might find out +something about him, and perhaps induce him to +come back to Salem. I told her I was going to +Boston in a day or two, and would see Mr. Parker.</p> + +<p>My visit, again and again repeated, resulted in an +intimacy with that extraordinary man which had a +lasting effect on my career. His personal sympathy, +his profound humanity, his quickness of feeling, his +sincerity, his courage, his absolute fidelity of service, +even more than his astonishing vigor of intellect +and his earnestness in pursuit of truth, made a deep<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> +impression on my mind. To be in his society was +to be impelled in the direction of all nobleness. He +talked with me, lent me books, stimulated the thirst +for knowledge, opened new visions of usefulness. As +I recall it now, his influence was mainly personal, +the power that comes from a great character. He +communicated a moral impetus. Faith in man, love +of liberty in thought, institution, law, breathed in all +his words and works. His theological ideas were +somewhat mixed, as was inevitable then. His gift +of spiritual vision, especially as shown in his interpretation +of the Old-Testament narratives, may have +been imperfect; his moral perspective may have +been incomplete; his learning was copious, rather +than discerning. But his single-mindedness was +perfect, and his devotion to his fellow-men was +almost superhuman. It was a privilege to know +such a man, so simple-hearted and brave. The +slight disposition to put himself on his omniscience, +to strike an attitude, was not strange considering his +enormous force, his consciousness of power, his +singular influence over men, and his conviction (in +large measure forced on him by his advocates) that +he was a religious reformer, a second Luther, the +inaugurator of a new Protestantism. His three +doctrines, to which he constantly appealed, and in +proof of which he adduced the testimony of the +human soul,—the existence of a personal God, the +immortality of the individual, and the absoluteness +of the "moral law" might have been untenable<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> +in the presence of modern knowledge under the +form in which he stated them. His vast collection +of materials in attestation of Theism may have been +valuable chiefly as a curiosity; but the man himself +was all of one piece, genuine through and through. +The mingling of fire and moderation in him was +very remarkable, the blending of consuming radicalism +with saving conservatism puzzled his more +vehement disciples; but his character interested +everybody; his firmness was visible from afar, and +his warmth of heart was felt through stone walls. +There were no two ministers in Boston who did as +much for the inmates of hospitals and prisons as he +did. His ministry ceased a quarter of a century ago, +but the effect is vital yet, and will last for years to +come. At this distance the heart leaps up to meet +him. His chief work was done, for it consisted mainly +in the adoption of a type of character, and length +of days is not needed for this, while it is apt to be +impaired by the infirmities of age. His long, wearisome +illness, full of weakness and pain, tested the +strength of his fortitude, patience, hopefulness, and +trust, and was interesting as showing the passive, +acquiescent side of heroism, all the more impressive +in view of his love of life, his desire to finish his +course, his sense of accountability (stronger in him +than in anybody I ever met), and his wish to serve +his kind. It was my happiness, more than ten years +after he went away from men, to dwell for months +in his atmosphere, while writing his biography, and<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> +all my old impressions of him were confirmed. And +five years later, reviewing his life in the <i>Index</i>, +I was again struck by his greatness. I may be +excused for quoting the closing passage from the +<i>Index</i>, of July 5, 1877, in which I stated the claims +of Theodore Parker to the honor of posterity. The +paragraph sums up the qualities that have been +ascribed to him—integrity, catholicity, outspokenness; +to these might have been added warmth +of heart, but this last attribute lay on the surface, +and could be easily appreciated by ordinary observers—in +fact, was seen and acknowledged by his +enemies, and by those who knew him least.</p> + +<div class="blockquot"><p>On the whole, then, I should say that <i>manliness</i> was Theodore +Parker's crowning quality and supreme claim to distinction. +That he had other most remarkable gifts is conceded as a +matter of course. Everybody knows that he had. But this +was his prime characteristic. The other gifts he had in spite +of himself—his thirst for knowledge, his love of books, his all-devouring +industry, his unfailing memory, his natural eloquence +or power of affluent expression; but character men regard as +less a gift than an acquisition,—the fruit of aspiration, resolve, +fidelity,—the product of daily, nay, of hourly, endeavor. +Hence it is that intellectual greatness does not impress the +multitude; even genius has but a limited sway over the +masses of mankind. But character goes to the roots of life. +In fact, Theodore Parker's eminence as a man of thought and +expression in words has concealed from the world at large the +intrinsic quality of the person. His reputation as theologian, +preacher, controversialist, has concealed the real greatness +which comes to light as the dust of controversy subsides. +The very causes in which the heroism of his manliness was<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> +displayed—as, for example, the anti-slavery cause, to which +he devoted so much of his time and vitality—rendered inconspicuous +the contribution he made to the treasury of humane +feeling. Now that that great conflict is over, now that its +agitations have ceased and its heats have cooled, the character +of which this conflict revealed but a portion, the career in +which this long agony was but an episode, loom up into +distinctness. The greatest of all human achievements is a +manly character—guileless, sincere, and brave; that he by all +admission possessed. He earned it; he prayed for it; meditated +for it; worked for it;—how hard, his private journals +show. And for this he will not be forgotten. For this he +will be remembered as one of the benefactors, one of the +emancipators, of his kind.</p></div> + +<p>From a shelf in his library, I took Schwegler's +"Nachapostolische Zeitalter," a work which threw a +flood of light on the problems of New-Testament +criticism. This led to a study of the writings of +F. C. Baur, the founder of the so-called "Tübingen +School." A complete set of the <i>Theologische +Jahrbücher</i>, the organ of his ideas, was imported +from Germany, and carefully perused. These volumes +contained full and minute studies on all the +books of the New Testament—Gospels, Epistles, the +writing termed "The Acts of the Apostles," with incidental +glances at the "Apocalypse." The calm, +consistent strength of these expositions commended +them to my mind. The author was a university +professor, a man of practical piety, a Lutheran +preacher of high repute, simple, affectionate, faithful +to his duties, quite unconscious that he was undermining +anybody's faith, so deeply rooted was the<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> +old Lutheran freedom of criticism in regard to the +Bible. In the German mind, religion and literature, +Christianity and the Scriptures, were entirely distinct +things. The scholar could sit in his library in +one mood and could enter his pulpit in another, +preserving in both the single-mindedness that became +a Christian and a student.</p> + +<p>Other theories have arisen since, but none that +have taken hold of such eminent minds have appeared. +Theodore Parker accepted it; James Martineau +adopted its main proposition in several remarkable +papers written at various times, last in the Unitarian +magazine <i>Old and New</i>. In the brilliant lectures +delivered in London, during the spring of 1880, on +the Hibbert Foundation, Ernest Renan's striking +account of early Christianity owed its force to the +assumption of the fundamental postulate of the +Tübingen School. In the latter years of his life, +Baur summed up the results of his criticism in a +pamphlet that was designed to meet objections; and +in 1875-1877 his son-in-law, the learned Edward +Zeller, one of his ablest disciples, an eminent professor +of history at Berlin, published an earnest, +carefully considered, masterly report of the writings +of the now famous teacher, in the course of which +he paid a merited tribute to his character, vindicated +his views from the charge of haste and partisanship, +and predicted for them a triumphant future.<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a></p> + +<div class="footnote"> +<p><a name="Footnote_A_1" id="Footnote_A_1"></a> +<a href="#FNanchor_A_1"><span class="label">[A]</span></a> "Vorträge und Abhandlungen," von E. Zeller, 2 vols., Leipzig. +</p> +</div> + +<p>The adoption of these opinions, so opposed to the<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> +views current in the community, compelled the +adoption of a new basis for religious conviction. +Christianity, in so far as it depended on the New +Testament or the doctrines of the early Church, was +discarded. The cardinal tenets of the Creed—the +Deity of the Christ, the atonement, everlasting perdition—had +been dismissed already, and I was virtually +beyond the limits of the Confession. But +Theism remained, and the spiritual nature of man +with its craving for religious truth. Without going +so far as Theodore Parker did, who maintained that +the three primary beliefs of religion—the existence +of God, the assurance of individual immortality, the +reality of a moral law—were permanent, universal, +and definite facts of human nature, found wherever +man was found; without going so far as this, I +contended that man had a spiritual nature; that +this nature, on coming to consciousness of its powers +and needs, gave expression to exalted beliefs, clothing +them with authority, building them into temples, +ordaining them in the form of ceremonies and priesthoods. +In support of this opinion, appeal was made +to the great religions of the world, to the substantial +agreement of all sacred books, to the spontaneous +homage paid, in all ages, to saints and prophets; to +the essential accord of moral precepts all over the +globe, to the example of Jesus, to the Beatitudes +and Parables, to the respect given by rude people +to the noblest persons, to the credences that inspire +multitudes, to the teachings of Schleiermacher,<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> +Fichte, Constant, Cousin, Carlyle, Goethe, Emerson, +in fact, to every leading writer of the last generation. +All this was so beautiful, so consistent and convincing, +so full of promise, so broad, plain, and inspiring +that, with a fresh but miscalculated enthusiasm, +over-sanguine, thoughtless, the young minister undertook +to carry his congregation with him, but +without success; so he went elsewhere. This action +proceeded from the faith that Parker instilled. +Parker was pre-eminently, to those who comprehended +him, a believer.</p> + +<p>In the words of D. A. Wasson, his successor in +Music Hall:</p> + +<div class="blockquot"><p>Theodore Parker was one of the most energetic and religious +believers these later centuries have known. This was the +prime characteristic of the man. He did not agree in the +details of his unbelieving with the majority of those around +him, because it was part of his religion to think freely, part of +their religion to forbear thinking freely on the highest matters. +But he was not only a powerful believer in his own soul, but +was the believing Hercules who went forth in the name of +divine law to cleanse the Augean stables of the world.... +This, I repeat, and can not repeat with too much emphasis, +was the characteristic of the man—sinewy, stalwart, prophetic, +fervid, aggressive, believing.... The Hercules rather +than the Apollo of belief, it was not his to charm rocks and +trees with immortal music, but to smite the hydra of publicity, +iniquity, and consecrated falsehood with the club or mace of +belief; if this might not suffice, then to burn out its foul life +with the fire of his sarcasms.</p></div> + +<p>To quote my own words, written in 1873 (see +"Life." p. 566):<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span></p> + +<div class="blockquot"><p>With him the religious sentiment was supreme. It had no +roots in his being wholly distinct from its mental or sensible +forms of expression. Never evaporating in mystical dreams +nor entangled in the meshes of cunning speculation, it preserved +its freshness and bloom and fragrance in every passage +of his life. His sense of the reality of divine things was as +strong as was ever felt by a man of such clear intelligence. +His feeling never lost its glow, never was damped by misgiving, +dimmed by doubt, or clouded by sorrow. Far from +dreading to submit his faith to test, he courted tests; was as +eager to hear the arguments against his belief as for it; was +as fair in weighing evidence on the opponent's side as on his +own. "Oh, that mine enemy had written a book!" he was +ready to cry, not that he might demolish it, but that he might +read it. He knew the writings of Moleschott, and talked +with him personally; the books of Carl Vogt were not strange +to him. The philosophy of Ludwig Büchner, if philosophy it +can be called, was as familiar to him as to any of Büchner's +disciples. He was intimate with the thoughts of Feuerbach. +He drew into discussion every atheist and materialist he met, +talked with them closely and confidentially, and rose from the +interview more confident in the strength of his own positions +than ever. Science he counted his best friend; relied on it +for confirmation of his faith, and was only impatient because +it moved no faster. All the materialists in and out of Christendom +had no power to shake his conviction of the Infinite +God and the immortal existence, nor would have had had he +lived till he was a century old, for, in his view, the convictions +were planted deep in human nature, and were demanded by +the exigencies of human life. Moleschott respected Parker; +Dessor was his confidential friend; Feuerbach would have +taken him by the hand as a brother.</p></div> + +<p>There can be no greater mistake than to call +Theodore Parker a Deist; than to class Theodore +Parker with the Deists. He was utterly unlike<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span> +Chubb or Shaftesbury, Herbert of Cherbury or +Bolingbroke. Even the most philosophical of them +had nothing in common with him. Hume and Voltaire, +for instance, were utterly unlike him. They, +it is true, believed in <i>a</i> God, the "First Cause," the +"Author of Nature," the "Supreme Being," and in +a future life. But their belief was merely logical +and mechanical, his was vital; he believed in the +real, living, immanent Deity. They thought that +religion was an imposition, a policy of the priests, +who played upon the fears of mankind; he believed +that religion was a working power in the world, the +origin of the highest achievement, the soul of all +aspiration. They had no faith in the direct communication +of the "Supreme Mind" with the soul +of man; he believed in the infinite genius of man, +and in the direct communication of the absolute +intelligence. They thought of justice as a contrivance +for securing happiness; he thought of it as +the law of life. One of Mr. Parker's friends ascribed +to him a gorgeous imagination; if he had it, +it is a surprise that it should have been so completely +suppressed as it was, for his taste in pictures +and in poetry was very questionable. His want of +speculative talent probably helped him with the +people. Whether he formulated his thoughts is uncertain. +Such was not his genius. He was a constructive, +not a destructive. It was his faith that he +criticised the Bible in order that he might release +its piety and righteousness; that he tore in pieces<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> +the creeds in order to emancipate the secrets of +divinity.</p> + +<p>It is useless to conjecture what Parker might +have been had he lived. That he would have held +to his primary convictions is almost certain; it is +quite certain that he would have loved mental liberty. +He would have been a great power in our Civil War; +he would probably have been a leader in the free religious +movement. Parker, when I first knew him, +was in full life and vigor. He had gone to Boston a +short time before my ordination in 1847, and had before +him a long future of usefulness. All the exigencies +in which he might have been conspicuous were +distant. That the effect of such a man on me and my +connections was exceedingly great is not strange. It +would have been strange had it been otherwise. In +sermon, prayer, private conversations my convictions +came out. That the people were disappointed may +be assumed, but they were kind, generous, and patient. +The congregations did not fall off; there +was little violence or even vehement expostulation. +But the position was not comfortable, and when an +invitation came from Jersey City to found a new +Society, I accepted it at once. It had been a dream +of Dr. Bellows to establish a Society at that place, +and, learning that I was in search of another sphere +of activity, he asked me to undertake the work. +This was seconded by a cordial representation from +Jersey City itself, on the part of some who were +Dr. Bellows' own parishioners. The uprooting was<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> +not easy, for Salem had become endeared to me as +the first scene of my ministry, a place where I could +be useful in many ways, and which contained a delightful +society; an established, well-furnished town, +with historic associations; a country centre, an +agreeable situation. But the waters were getting +still there, and the sentiment of the past was getting +to over-weigh the promises of the future.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span></p> +<h2>VI.<br /> + +JERSEY CITY.</h2> + + +<p>Jersey City, to which I went directly from Salem, +was a very different place from what it is now; +smaller and perhaps pleasanter. Where now is a +large city, a few years ago was but a village. Now +it is a manufacturing place, with great establishments, +foundries, machine-shops, banks, insurance +companies, newspapers, more than forty schools, and +more than sixty churches. Then it was a large +town, though it was nominally a city (incorporated +in 1820), with a population of about twenty thousand, +the increase being chiefly due to the annexation +of suburbs, not to its own vital growth. It +was substantially rural in character, with extensive +meadows, broad avenues; a place of residence +largely, the gentlemen living there and doing business +in New York. There were a few Unitarians, +a few Universalists, but there was no organized +Unitarian society before I went there. A great +many cultivated people resided in this place. There +was wealth, culture, and interest in social matters. +A meeting-house was built for me and dedicated to +a large, rational faith.<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span></p> + +<p>The chief peculiarity of my ministry there was +the disuse of the communion service. This rite I +had thought a great deal about in Salem. There +had been, then, a well-meant proposal on the part +of the pastor to make an alteration in the form +of administering the communion service. The custom +had been (quite an incidental one, for the usage +was by no means the same in all the churches of the +denomination) to thrust the rite in once a month, +between the morning worship and dinner time, and +to offer it then to none but the church-members, +who composed but a small part of the congregation. +As a consequence of this arrangement, the observance +became formal, dry, short, and tiresome. To the +majority of the Society it seemed a mystical ceremony +with which they had no concern, while those +who stayed to take part in it, wearied already by the +preceding exercises, and hungry for their mid-day +meal, gave to it but half-hearted attention. The +observance was thus worse than thrown away; for, +in addition to the loss of an opportunity for spiritual +impression, a dangerous kind of self-righteousness +was encouraged in the few church-members, who +regarded themselves as in some way set apart from +their fellow-sinners, either as having made confession +of faith or as being subjects of a peculiar +experience. To impart freshness to the rite, and at +the same time to extend its usefulness as a "means +of grace," the minister proposed to celebrate it less +frequently (once in two or three months), to substitute<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +it in place of the usual afternoon meeting, to +make special preparation for it by the co-operation +of the choir, and to throw it open to as many as +might choose to come, be they church members +or not. The suggestion met with feeble response, +and that chiefly from young people who had hitherto +stayed away out of a laudable feeling of modesty, +not wishing to remain when their elders and betters +went out, and not thinking themselves good enough +to partake of a special privilege. The "communicants," +as a rule, set their faces against the innovation, +perhaps because they were secretly persuaded +that the change portended the secularizing of Christianity +by a removal of the barrier that divided the +church from the world, possibly because they wished +to retain an exclusive prerogative which had always +marked the "elect."</p> + +<p>The matter was not pressed; the routine went on +as before; the minister did his best to render the +service impressive and interesting. But his studies +and meditations led him to the conclusion that the +observance had no place in the Unitarian system; +that it was a mere formality, without an excuse for +being; that it contained no idea or sentiment that +was not expressed in the ordinary worship; that it +was a remnant of an otherwise discarded form of +Christianity, where it had a peculiar significance; +that it was the last attenuation of the Roman sacrament +of transubstantiation; that it ought to be +dropped from every scheme of liberal faith as an<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> +illogical adjunct, a harmful excrescence, a hindrance, +in short. No whisper of these doubts was breathed +at the time, but the pastor's silence allowed the +scepticism to strike the deeper root in his mind. +Mr. Emerson's departure from his parish, on the +ground that he could no longer administer the communion +rite according to the usage of the sect, had +occurred many years before this, but was still +remembered in discussion and talk. Theodore Parker +had no communion; but he was an established +leader of heresy, and did not furnish an example. +Many, agreeing with Emerson's reasoning, disapproved +of his course in resigning his pulpit rather +than continue to administer the bread and wine. +He himself advised others to hold on to the observance, +if they could, hoping for the time when it +might be universally vivified by faith. Some might +do it as it was. The congregations would, it is +likely, without exception, have decided as his did, +to lose their minister sooner than their "Supper." +Some years later, on passing through Boston on my +way to another scene of labor, I called on a distinguished +clergyman who had taken a part in my +ordination, and was asked by him what I intended +to do in my new parish with regard to the communion. +I replied that it was not my purpose to +have it, "You cannot give it up," he said; "it +is stronger than any of us. I should drop it if +I dared, for there is nothing real in it that is not +in the general service, but I am afraid to try. I<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> +shall watch your experiment with interest, but without +expectation of its success." "Very well," I replied, +"we shall see." The experiment was tried +and succeeded. For four years I had no communion, +and not a word was said about it. On leaving for +New York, several of my friends, who had been +accustomed to the ceremony all their lives, were +asked if they did not think it would be wise to reinstate +the rite. To my surprise, they with one voice +said that there was no need of it, that the Society got +along perfectly well without it. It is needless to say +that in New York the observance was never celebrated.</p> + +<p>The ceremony was justified among Unitarians by +various reasons which, in the end, seemed apologies. +With the old-fashioned, semi-orthodox members of +the congregations it was a precious heirloom, prized +for its antiquity; a link that still held them in the +bond of fellowship with the universal church; a last +relic of the supernaturalism to which they clung +without knowing why; the pledge of a mystical +union with their Christ. Any change in the administration +of it was regarded as a desecration; the +suggestion of its complete discontinuance could, +they thought, arise in no mind that was not fatally +poisoned by infidelity. It was not, in their opinion, +a symbol of doctrine, but a channel of divine influence, +which no intellectual doubts could touch, +which spiritual deadness alone could dispense with. +Tenets might be abandoned, forms of belief might +be discredited, but this citadel of faith must not be<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> +assailed or approached by irreverent feet. Mr. Emerson's +example was not followed by his contemporaries. +His fellows did not so soon reach his +point of conviction. Even radicals, like George Ripley, +did not. In my own case it was the growth of +time. At the moment there was no disposition to +abandon the observance, simply a desire to reanimate +it. It was not perceived till much later that +the changes proposed implied a virtual abandonment +of the rite itself; that the communion is regarded as +a sacrament, that as a sacrament it might be presumed +to be supernaturally instituted for the communication +of the divine life; that, when faith in +the supernatural declines, the sacrament no longer +has a function as a medium, and must be omitted; +that no attempts to revive it as a sentimental practice +could be justified to reason; that all endeavors +to awaken interest in it by assuming some occult +efficacy must be futile because groundless. The +"memorial service" can in no proper sense be called +a sacrament. It may be a pleasing expression of +sentiment, somewhat over-strained and fanciful, but +capable of being made attractive. The task of reproducing +the emotions of the early disciples as they +sat at supper with their Master, nearly two thousand +years ago, is too severe for the ordinary imagination, +and when persisted in from a sense of duty may become +a dull, creaking performance, against which the +sensitive rebel and the witty are tempted to launch +the shafts of their sarcasm. The only way of saving<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> +it from gibes is to ascribe to it some mystical efficacy +for which there is no logical excuse. The Roman +Catholic doctrine of Transubstantiation had a +foundation in the philosophy of the Church. The +Lutheran doctrine of Consubstantiation, which recognized +the presence of Christ on the occasion, but +not the literal change of the substance of his flesh, +was legitimate. But the Sabellian theory, which +the Unitarians inherited, was in no respect justified, +save as a tradition.</p> + +<p>The sole alternative at that time for me, when the +Communion service was made a test question between +the "conservative" and the "radical," was to +drop it. At present the situation is altered. It is +no longer a ceremony or a tradition, but a means of +spiritual cultivation. It stands for fellowship and +aspiration, not for a communion of saints, but of all +those who desire to share the saintly mind, of all +who aim at perfection. The rite is one in which all +may unite who wish, however fitfully, for goodness; +<i>all</i>, whether Romanist or Protestant, and Protestant +of whatever name; <i>all</i>, in every religion under the +sun, Eastern or Western, Northern or Southern, old +or new, every dividing line being erased. I once +attended the Communion service of a Broad Churchman. +The invitation was large and inclusive, comprehending +everybody who, though far off, looked +towards the light, everybody who had the least +glimmer of the divine radiance; and none but an +absolute infidel was shut out. There was a recognition +of a divine nature in men,<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span>—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Like plants in mines which never saw the sun,<br /></span> +<span class="i0">But dream of him, and guess where he may be,<br /></span> +<span class="i0">And do their best to climb and get to him.<br /></span> +</div></div> + +<p>The idea of spiritual communion is a grand one. +It is universal too; it is human in the best sense. +The symbols were ancient when Jesus used them, +the Bread signifying Truth, the Wine signifying Life. +Originally the symbols referred to the wealth of +nature, as is evident from an ancient prayer. It +was the custom for the master of the Jewish feast to +repeat this form of words: "Blessed be Thou, O +Lord, our God, who givest us the fruits of the +vine," and then he gave the cup to all.</p> + +<p>Leaving out the personal application which is +purely incidental, and discarding the sacramental +idea which is a corruption, throwing the service +open to the whole congregation as an opportunity, a +great deal may be accomplished in the way of spiritual +advancement. True, the ceremony contains no +thought or sentiment that is not expressed in the +sermon or the prayer, but it puts these in poetic +form, it addresses them directly to the imagination, +it associates them with the holier souls in their +holiest hours, and brings people face to face with +their better selves in the tenderest and most touching +manner, teaching charity, love, endeavor after +the religious life. The rite is full of beauty when +confined within the bounds of Christianity, but when +extended to the principles of other faiths, it is rich +in meaning, and may be used with effect by those<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> +who wish to educate the people in the highest form +of idealism, who desire comprehensiveness. A symbol +often goes further than an argument, and a symbol +so ancient and so consecrated ought to be preserved. +A friend of mine included all religious +teachers in his commemoration. This was a step in +the right direction, but if the people are not ready +for this yet, they may welcome an extension of the +reign of spiritual love among the disciples whom +theological hatred has kept apart. But this was +not suspected then.</p> + +<p>It will be remarked that my reasons were not +those of Emerson. His argument was solid and +sound, but his real reason was personal. He said in +his sermon: "If I believed it was enjoined by Jesus +and his disciples that he even contemplated making +permanent this mode of commemoration, every way +agreeable to an Eastern mind, and yet on trial it +was disagreeable to my own feelings, I should not +adopt it.... It is my desire in the office of a +Christian minister to do nothing which I cannot do +with my whole heart. Having said this I have said +all.... That is the end of my opposition, that I am +not interested in it." My ground was different; I +had no objection to the symbol, none to an Oriental +symbol, and the mere fact that I was not interested +in it seemed to me not pertinent to the case. My +objection was that it divided those who ought to be +united; that it encouraged a form of self-righteousness; +that it implied a "grace" that did not exist.<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> +For the rest, my form of religion was of sentiment. +It was scarcely Unitarian, not even Christian in a +technical sense or in any other but a broad moral +signification. It was Theism founded on the Transcendental +philosophy, a substitute for the authority +of Romanism and of Protestantism. This was an admirable +counterfeit of Inspiration, having the fire, +the glow, the beauty of it. It most successfully tided +over the gulf between Protestantism and Rationalism. +Parker used it with great effect. It was the +life of Emerson's teaching. It animated Thomas +Carlyle. It was the fundamental assumption of the +Abolitionists, and of all social reformers.</p> + +<p>I had perfect freedom of speech in Jersey City; +there was no opposition to the doctrine announced. +The Society there was large and flourishing, and its +influence in the town was on the increase. But Jersey +City was, after all, a suburb only of New York. +Some of my most devoted hearers came from New +York, and urged me to go there. Dr. Bellows was +anxious to found a third Society in the great city, and +added his word to their solicitations, so that in the +spring of 1859 I went thither. My church in Jersey +City was continued for a short time, but I had +no settled successor; the congregation did not grow; +some of my most earnest supporters had either died +or left the town. The war broke out and was fatal +to institutions that had not a deep root. The building +was sold soon after, for business purposes I think, +and the society was never renewed. This may<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> +appear singular considering that there are Unitarian +churches elsewhere in New Jersey, at Camden, +Orange, Plainfield, Vineland, and Woodbury. The +changed condition of the town may have had something +to do with the failure to revive, after the war, +the Unitarian Society. The Catholic, Presbyterian, +Orthodox Congregationalist communions were more +suited to the new population than the Unitarian was. +Possibly, too, the "radical" complexion of the parish +had something to do with the disrepute that fell +upon it. However this may have been, the cause +did not seem to prosper. Mr. Job Male, who died +recently at Plainfield, was one of my most zealous +supporters and exerted himself to keep the enterprise +alive, but in vain. It is understood that the flourishing +Unitarian church in Plainfield was largely due +to his efforts.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span></p> +<h2>VII.<br /> + +NEW YORK.</h2> + + +<p>For the first year in New York I lived with Dr. +Bellows at his parsonage. Mrs. Bellows and the +children were at Eagleswood, New Jersey, the children +being at school with Mr. Weld. And this is +the place to say something about Henry Whitney +Bellows. He was a very remarkable man, most extraordinary +in his way; an original man, a peculiar +individual; of mercurial temper, various, quick, +sympathetic, brave, whole-hearted, generous, but all +in his own fashion. More Celtic than Saxon, more +French than English, prone to generalize, something +of a <i>doctrinaire</i>, indifferent to personalities, +but of warm affections where he was interested; +loyal, as knights always are, where his honor was +concerned, but impatient of dictation, restless, nervous, +impetuous, dashing from side to side, always +consistent with himself, yet rarely consistent with +ordinary rules of conventional society. Such a man +is best described in detail.</p> + +<p>Dr. Bellows, as we called him, had a singular gift +of <i>expression</i>. This was the soul of him, his most<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> +prominent feature, the trait that explains every other. +His appearance indicated as much. He had a +mobile mouth, flexible features, a ringing voice, a +cordial manner. He was fond of talking, brilliant in +conversation, attractive in social intercourse, a charming +companion, full of wit, rapid in repartee, ready +with anecdote, illustration, allusion. He was a +great favorite at the dinner-table, at friendly gatherings, +at the club, where a circle always collected +round him and were delighted with the endless +versatility of his discourse. In fact, he was a man +of society rather than a clergyman, though he occupied +a pulpit from the beginning, and was faithful to +all the duties of his profession. Still they were not +altogether to his taste, and he got away from them +whenever he conscientiously could. His best deliverances +were half-secular addresses on some theme of +immediate popular interest, speeches, orations, ethical +talks, ever on a high plane of sentiment, but +looking towards the urgent preoccupations of the +time. He was not a student in any direction; not a +deep, patient, exhaustive thinker; not a scholar in +any school, but an immense reader of current literature, +of magazines, papers, memoirs, and an eloquent +reproducer of thoughts as he found them +lying on the surface of the intellectual world. His +brain was exceedingly active, and reached forth in +all directions; his pen was fluent, facile, and busy; +language exuded from all his pores. As a preacher +he was conventional, restrained, and, it must be<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> +confessed, not engaging as a rule, but as a talker he was +delightful, copious, entertaining, kindling, attractive +to old and young, and crowds thronged the house +when he spoke about what he had seen or felt, while +his pulpit discourses did not fill the pews. Like +many men of remarkable talents, he imagined his +strong points to be those in which he was most +deficient, not being gifted with much power of self-knowledge, +and perhaps aspiring after accomplishments +he did not possess. He prided himself more +than he should have done on his insight as a theologian, +his depth as a philosopher, his skill as an +administrator, his practical success as an organizer; +whereas his consummate ability consisted in exposition, +not in original discovery. He was not a +theologian, not a philosopher, not a builder, but a +most persuasive advocate, perhaps the most adroit I +ever met with. His range was wide, his exuberance +infinite, his sway over his listeners absolute. It is +no marvel that such a man was persuaded that he +could achieve all things.</p> + +<p>He was the only speaker I ever knew who could +talk himself into ideas. Many, by dint of talking, +can work themselves into an implicit faith in doctrines +they were indifferent about at starting; but +this man had the dangerous gift of being able, not +merely to think on his feet, but to set his faculties +in motion by the action of his tongue. Again and +again he has gone to a public meeting, at which he +was expected to speak, with no preparation at all, or<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> +none but a very general one, depending upon some +impulse of the moment to set him a-going. A word +dropped by a previous speaker, the mere presence of +the audience, a suggestion awakened in his mind as +he sat awaiting his turn, would excite him sufficiently; +and when he stood up one idea started another, an +illustration opened a new field of thought, till the +torrent, growing deeper and more tumultuous as it +flowed, carried the hearers away in ecstasy. One +who did not know him found it hard to believe that +he had not meditated his address beforehand. He +has gone into the pulpit with a written sermon, and +being struck by a sentence in the Scripture he +was reading, has laid his manuscript aside and +delivered an extemporaneous discourse on an entirely +different theme.</p> + +<p>The reason why he did not preach habitually +without notes was that this fatal facility of speech +excited him too much, carried him too far, rendered +him discursive, led him on to inordinate length, and +wearied his congregation. He needed the restraint +of the paper, the calm dignity of the closet meditation; +he needed also to spread his thoughts over a +larger expanse of time, and thus to secure quiet for +his brain. At the risk, therefore, of being dull, he +spared himself, as well as his parishioners, the stimulating +fervor of the extemporaneous address. He +may have felt, too, that his was not the quality of +mind for this method. It required a less fluent +talent, a less ready loquacity, a less mercurial<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> +temperament, a more reserved habit. There are those +whose constitutional reticence preserves them from +aberration; who can see the end from the beginning; +can cling closely to the matter in hand; can walk a +thin plank; and have too few ready ideas to be in +any peril of going astray. Such are the most successful +extemporaneous preachers. Dr. Bellows' +genius was better adapted to an address, therefore, +than to a sermon.</p> + +<p>The secular view of things was more attractive to +him than the spiritual. His defence of the drama in +1857 (an oration delivered in the Academy of Music, +and which was very bold for that time); his vigorous +conduct of the <i>Christian Inquirer</i>, a Unitarian +paper, which he managed and for which he wrote +constantly for four years, advocating an unwonted +liberality of sympathy, maintaining, for example, +the substantial identity of the Unitarian and the +Universalist confessions; his interest in questions of +social and philanthropic concern; his lectures before +the Lowell Institute in 1857,—all attest his desire to +effect a reconciliation between science and religion, +between this world and the next. His oration before +the Phi Beta Kappa Society of Harvard, in +1853, is an admirable specimen of his treatment +of similar themes. The subject of the oration was +"The Ledger and the Lexicon, or Business and +Literature in Account with American Education"; +and its purpose was to assert the claims of popular +life against those of scholarship,—to state the case<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> +of natural instincts and practical intelligence as the +controlling force of our destiny. He says, most +truly, at the outset, "Speaking purely as a scholar, +I should unaffectedly feel that I had nothing to +offer worthy this audience or occasion," and then he +goes on with a full, earnest, eloquent plea for the +intellectual character of our political and commercial +activity. Here is an extract:</p> + +<div class="blockquot"><p>What History asks from us is not Literature and Art. +The world is full of what can never grow old in either. +<i>American</i> Literature, <i>American</i> Art! Heaven save us from +them! Let us freely use what is so much better than anything +one nation can make, the Literature and Art of the +whole past and the whole world. History implores us, first of +all, to be true to humanity. She begs to see the education, +the taste, the sensibility of this great people turned to the +serious, vital, universal interest of thoroughly vindicating +<i>Man</i> from the scorn of <i>men;</i> of establishing man on his +throne as man,—free because man, happy because man, noble +and religious because man! Literature and Art will take care +of themselves; high education and scholarship will come in +their own time; and so, thank God, will everything humanity +needs. But for ourselves and the immediate generation, there +is no work so worthy as confirming the faith of our people in +their own principles; encouraging devotion to Liberty as the +supreme interest of Man;—of man sacred in his own eyes, +with duties, rights, aims, that are bounded neither by color, +nationality, nor law. The love of the race, the liberation of +humanity from complexional, material, political, and moral +disfranchisements; the elevation of the individual and of +every individual; the prostration of all partition-walls that +separate our kind; the tumbling of the artificial pedestals +that elevate the few, into the unnatural pits that bury the<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> +rest; the affiliation of the foreigner, and the emancipation of +the slave; the subjugation of rebellious matter and reluctant +wealth to the wants and desires of man; the establishment of +beautiful and independent homes, of high and free and noble +lives;—this is American scholarship, this American art. A +country that sacrifices even its nationality, that proudest of +all prejudices, to its humanity, will be the first to pay that +tribute to man, which Christ waits to welcome as the final +triumph of his kingdom. And, finally, here in America, +where for the first time universal comfort and general abundance +reign, the race looks to us to pronounce the banns +between the spiritual and material interests and pursuits of +man,—his worldly well-being, and his heavenly prosperity,—a +union that shall not be a miserable compromise of which both +shall be ashamed and which neither shall keep, but an honorable, +hearty, and intelligible alliance, on the highest grounds.</p></div> + +<p>This is very fine and brave, and similar in tone was +all he said about American life and destiny. He +tried to exalt common things, and in this way he +more than made amends for his lack of scholastic +equipment. His mission was to encourage and fortify +and console actual men and women, not to solve +deep problems of fate. A good but commonplace +man spoke to me with tears in his eyes of his endless +gratitude to Dr. Bellows because on one New Year's +Day he preached a doctrine of promise, and said that +men did their best, and that the world was as good +as could be expected; not an extraordinary doctrine +certainly, but one that is seldom announced with so +much cordial, human sympathy. This same ardor he +threw into his ordinary lectures, carrying audiences +away with a flood of conviction.<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> +When our Civil War broke out and it became +evident, as it soon did, that the conflict would be +a long one, necessitating large armies in a region of +country unused to military needs and ignorant of +military exigencies, Dr. Bellows' attention was drawn +to the questions involved in the maintenance of a +vast number of men in the field, their protection, +discipline, and comfort; the proper supply of food, +clothing, medicine; the best kind of tent, the best +kind of hospital, the duty of keeping up the home +associations by means of correspondence and missives. +He talked over the situation with a few +friends; societies were formed, organizations instituted, +the means of relief set in motion. Out of this +grew the Sanitary Commission, of which he was the +mouthpiece and the inspiring soul. The work was +immense, but the task of awakening the country to +the necessity of endeavor was, beyond all ordinary +power of conception, arduous. Such was the blind +faith in the government,—a government inexperienced +in similar matters,—such was the indifference +of multitudes who were far removed from actual +danger, such the unconsciousness of the magnitude +of the peril, such the insensibility to the demands of +the hour, the serene confidence that all was going +well, the jaunty sense of complacency in having +raised the regiments, that nothing less than a trumpet +call was required to rouse the country to a feeling +of obligation. Afterwards when the magnitude +of the strife was self-evident, when the dangers of<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> +camp-life were understood, and the temptations to +infidelity of many kinds were painfully apparent, +other forces came in to carry forward the work; but +at first prescience was needed, and zeal, and faith in +principles, and a sense of the gravity of the situation. +It is hardly too much to say that but for the +energy shown by the Sanitary Commission in the +early part of the war, the issue might have been indefinitely +postponed. That the Commission itself +flourished to the end was due in the main to Henry +Bellows. Of course he did not do everything, but +he did his part. The labor of organization was discharged +by other orders of genius. The duties of +treasurer devolved upon men differently constituted +still; there were many hands employed, many heads +busy with planning. But his was the potent voice. +He sounded the clarion; East, West, North, and as +far South as he could go, he argued, remonstrated, +pleaded, exhorted, interpreted, inspired, and wherever +he was heard he filled veins with patriotic fire. +He was never daunted, never disheartened, never +depressed. His tones always rang out clear, strong, +decisive. The bugle never gave an uncertain sound. +In Washington he addressed the highest authorities +and was so urgent, not to say so imperious, that +President Lincoln asked him which of the two +ran the machine of government. He possessed in +a singular degree the power of making people work, +and work gladly,—all sorts of people, men and +women, the sensible and the enthusiastic, the<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> +practical and the sentimental, the low-toned and the +high-strung; and they toiled day after day at scraping +lint, packing garments, raising money, organizing +fairs. In the meantime he travelled to and fro, lecturing, +addressing crowds in the meeting-houses, +halls, theatres; writing letters to committees, visiting +men of influence, inspecting hospitals and camps, +making himself acquainted with the newest methods +of dealing with sanitary problems, and imparting +ideas as fast as they came to him. His activity was +prodigious. He was one of the most conspicuous +figures in the country. He brought the Commission +into universal repute. Under his spell it lost its +local character and became a national concern. He +was a Unitarian preacher; his immediate co-operators +were Unitarians; yet so broad and mundane +was he that no savor of sectarianism mingled with +his zeal, nor could it be suspected, except for his +aims, that he was a clergyman. As long as the +war lasted this energy continued, the enthusiasm +did not abate, the outpouring did not slacken. +It was not till the struggle was over that the +over-tasked brain craved repose. Then the reaction +was purely nervous, not in the least moral or intellectual. +He sprang up again and threw himself into +new enterprises with the old fervor and the old brilliancy +of speech, striving to awaken a desire for +religious unity, as he had promoted national concord. +The establishment of the National Conference of +Liberal Churches, which was to supplement the<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> +more local Unitarian Associations, was his suggestion. +The scheme did not entirely meet his expectations, +but this shows how large his expectations were, and +how comprehensive were his purposes of good. As +has been intimated already, his desires were in +advance of his practical ability. He was a man of +wishes rather than of expedients. His plans often +failed, but his aspirations were always pure and +lofty, and it was characteristic of him to impute the +failure of the special plan to some stubbornness in +the materials he attempted to manipulate, rather +than to any deficiency in his own faculty. Thus his +confidence in himself was sustained, and he went on +trying experiments and believing in his talent to +set anything, even communities and States, on their +feet.</p> + +<p>People used to say that his advocacy was very +uncertain; that it was impossible to tell in advance +whether he would take a liberal or a conservative +view of a party or dogma; in short, he had the +reputation of being somewhat of a chameleon, of +catching his line from the last person he talked with. +One of his parishioners remarked, jestingly, that the +hearers of Dr. Bellows were taught in perfection one +lesson,—that of self-reliance. This was probably +true, as it was a general impression; and it illustrates +the warmth of his sympathy, the impressionableness +of his temperament, the readiness of his adaptation, +the facility of his discourse, as well as the want of +depth in his speculative intellect and his lack of<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> +hold on fundamental principles. He was an advocate +by nature, not a theologian, a philosopher, or a +critic; an adept in speech, not a subtle or profound +thinker. He saw the effective points in either doctrine, +and chose the one that was most captivating +at the time. His eclecticism was simply ease of +transference, not a keen perception of the grounds +of identity. His logic was the skilful accommodation +to circumstances, not absolute fidelity to the +laws of reason. His affluence of diction and his +profusion of thoughts covered up his essential +poverty of insight, and persuaded some that he +looked farther than he did; but still it remains true +that he was not a sure guide in matters of opinion. +He was a most adroit, subtle, engaging talker, and +as such was of incalculable value; a fountain of entertainment, +and a source of influence. A decided +vein of Bohemianism ran through his character. He +was light-hearted, gay, versatile, fond of fun, restless, +addicted to society, abhorrent of solitude, darkness, +confinement; a friend of artists, musicians, wits; a +club-man; could smoke a cigar, and drink a glass of +wine, and tell a merry story; a man of quick +emotions, volatile some would call him, though of +unquestioned and unquestionable loyalty when any +principle was at stake, or any person he loved and +trusted was in trouble. Otherwise he forgot unpleasant +things and went to something else, dropping +the individual, but holding fast to the elements of +charity. This faculty of changing rapidly from one<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> +interest to another saved him from a vast deal of +fatigue, and enabled him to pursue his almost incredible +labors with less wear and tear than would have +been possible under other circumstances. The formation +of roots, and the necessity of pulling them up +frequently with a feeling of loss and pain, is sadly +weakening and disabling. This fosters a disposition +to stay at home, to form few ties, to remain quietly +where one is placed by destiny, to expose one's self +to no more disruptions than are appointed, to hide +one's self in a corner of existence, to avoid the wind. +The scholar hugs his library, reads books, meditates, +cultivates his mind, appears in public only when he +is prepared. The man of society dashes out and +deems the time wasted that is passed in the house. +Dr. Bellows once expressed his wonder that a friend +should have no desire to go abroad, but should be +content in his study.</p> + +<p>He was a knight-errant, a Norman gentleman, +ever ready to succor the oppressed, but satisfied +when he had unhorsed the oppressor, though the +victim lay helpless on the ground. He derived his +name from "Belles Eaux." He was not a democrat +as implying one that had affinities with the people. +On the contrary, he was at bottom an aristocrat, +looking down on the people; but he was humane in +idea, holding it to be the part of a gentleman to +relieve the unfortunate. The motto, "<i>Noblesse +oblige</i>" applied to him exactly, with the understanding +that he belonged to the <i>Noblesse</i>, and was<span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span> +privileged to patronize. This tendency was prominent +in him. He would not allow a companion to +pay his car fare, because he would not borrow so +small a sum, but he confronted the man to whom he +had lent fifty dollars, and who had forgotten the +payment, as people often do. Meeting the defaulter +in the street, he reminded him of the transaction, +taxed him with infidelity to his engagements, and +had the satisfaction of receiving his money and +relieving his mind at the same time. Magnanimous +he was by nature. I will give a single instance of +it, out of several I could detail if personalities did not +forbid. When I first came to New York to found a +parish, there was a woman in my congregation,—an +angular, brusque woman, not sunny or agreeable,—whose +husband, being unfortunate, had, to repair his +fortune, gone to San Francisco; she stayed in New +York and kept school, for the purpose of educating +her children, and of eking out the family expenses. +One day, complaining to me of her lot and labor, +she spoke of certain prejudices against her as interfering +with her success, and accused Dr. Bellows of +being one of her enemies. Having satisfied myself +of the injustice of the impression about her, and of +her worthy deserving, I took occasion at once to +speak to Dr. Bellows on the subject. Reminding +him of the circumstances in which the woman was +placed, I asked him if he did not think she ought to +be helped instead of being hindered. He acknowledged +that he knew her, that he did not like her,<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> +that he had spoken harshly of her under the impression +that she was not deserving of moral support. +On my presentation of her case, and conviction that +he was wrong, he, being persuaded of his heedlessness, +offered to do everything in his power to repair +any mischief he might have caused. In my excitement, +I became audacious and suggested the drawing +up and signing of a paper,—about the most disagreeable +thing that could be proposed. But he assented, +prepared the paper, affixed his signature, and from +that hour did his utmost to befriend the woman +whom he took no pleasure in thinking of. This was +noble, even great. He could put his personal tastes +aside when a principle was involved.</p> + +<p>It used to be urged against him that he dropped +people when he had done with them, and felt no +scruple in sacrificing them to his views of policy. +But it cannot be proved that he was false to anybody, +and his notion of the absolute unfitness of the +individual for his place, or of the man's unreliability, +was probably the real cause of his opposition. Probably, +in each instance of his withdrawal of confidence, +there were excellent reasons for his conduct, though +it was natural that those who were suddenly neglected +or displaced should feel indignant and aggrieved. +Dr. Bellows was not one to act on a private +prejudice or a personal pique. His affections were +strong and would have led him to make any concession +that was consistent with what he regarded +as his public duty. No doubt he was somewhat<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> +imperious in judging what his duty was; he lacked +the useful faculty of remaining in the background; +he was impetuous and forward; but he never was +or could be insincere, and he always had a sufficient +explanation of the course he pursued,—an explanation +perfectly satisfactory to one who bore his temperament +in mind and considered what he could do and +what he could not.</p> + +<p>A most lovable, cordial, faithful man I always +found him,—a man to be depended on in difficult +and trying times, high-minded, courageous, daring, +ready to enter the breach, happiest when leading a +forlorn hope, straight-forward, inspiring, easily lifted +beyond himself, and imparting nervous vigor to his +followers. Followers he must have, for he was not +content to obey any behest; but then his leadership +was so hearty and wholesome, so free from superciliousness, +so abundant in expressions of loyalty, +that it was a joy to go with him. He was more than +willing to do his share of hard work, and to indulge +his servants. If one could forbear to cross him, he +was friendliness itself; a warm advocate of liberty, +only insisting that liberty and progress should march +hand in hand; that private idiosyncrasies should not +stand in the way of practical advance. He was a +very different man from Dr. Dewey, yet he loved +Dr. Dewey devotedly while life lasted. He was an +entirely different man from me in temperament and +in gifts,—quite opposite in fact,—yet he was one of +the best of my friends as long as he lived, seldom<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> +resenting my radicalism, never impatient of my slowness, +but warm, sunny, helpful to the end, the man +to whom I instinctively resorted for sympathy in the +most painful passages of my career.</p> + +<p>In a word, the foundation of his character was +impulse. He was a man of fiery zeal, of moral passion, +of vast enthusiasm, and when a storm of spiritual +power came sweeping down from some unseen +height, he was easily carried away. This impulsive +character explains his chivalry of disposition, his +magnanimity, his self-abnegation; for though he was +self-asserting, he could at once forget himself, and +sink his own individuality entirely when some cause +he had at heart strongly appealed to him. This +impulsiveness explains, too, his theological inconsistency, +for when the popular feeling struck him, +he was carried away in a different direction from +what he had first proposed. For instance, once—I +think it was at Buffalo—he gave a most eloquent +plea for individualism, having determined to speak +in favor of institutions; and in Boston when he had +been expected to uphold a creed, he was so borne +away by the opposite sentiment that, when he ended, +a creed seemed absolutely impossible.</p> + +<p>A very different person from the foregoing was Dr. +Samuel Osgood, the successor of Dr. Dewey in the +Church of the Messiah on Broadway, and the close +associate of the pastor of "All Souls," which name +he suggested when the new edifice on the corner of +Fourth Avenue and Twentieth Street was christened.<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +He was a lover of ecclesiasticism, of forms, usages, +ceremonials, though he was not unmindful of the +ideas that lay beneath them, and too good a New +Englander, too good a Unitarian, too staunch a +friend of free thought to be anything but a liberal +Protestant; a man of names and dates, and instituted +observances, not "electric," "magnetic," or a +leader either of thought or action; not a man of +deep emotions, or moving eloquence in or out of the +pulpit; not a man of long reach or wide influence, +but conspicuous in his way, unique, worth studying +as a figure in his generation.</p> + +<p>He was devoted to books, of which he read and +produced many, and might have been called learned, +yet he was not a closet man, not a recluse; on the +contrary, he knew about public affairs, talked about +what was going on in the world, attended political, +social, and literary meetings, was a member of the +prominent clubs, like the "Century" and the "Union +League," was for years the Corresponding Secretary +of the "Historical Society," rather prided himself, +in fact, on the number and intimacy of his outside +relations. With all this, he was a diligent pastor, +an excellent denominationalist, a dependence on all +church occasions within his sect, a speaker at conventions, +a worker of the ecclesiastical machinery, +a man much relied on for denominational work.</p> + +<p>His writings were numerous. In fact he always +seemed to have the pen in his hand. Besides the +books which are known,—"Studies in Christian<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> +Biography," "The Hearthstone," "God with Men," +"Milestones in Our Life Journey," "Student Life,"—all +popular once,—he contributed frequently to +the <i>Christian Examiner</i>, the <i>North American Review</i>, +the <i>Bibliotheca Sacra</i>, and other important +magazines; delivered orations, printed theological +discourses, especially a famous one before the theological +school at Meadville, Pennsylvania, on "The +Coming Church and its Clergy," and for several +months, during Mr. Curtis' illness, prepared the +essays in the "Easy Chair" for <i>Harper's Monthly +Magazine</i>. His interest in matters of education and +literature was incessant, active, and useful. He +made speeches, served on committees, prepared reports, +in every way tried to serve the cause of +rational knowledge. Yet with all his industry and +all his ability—for he possessed ability of no mean +order,—he had a mind singularly destitute of vitality. +His ingenuity, his pleasantry, his sententiousness, +his versatility, could not conceal this lack of +organic power. His vivacity did not exhilarate, his +happy expressions did not create the sense of life in +the mind, but were like artificial flowers that had no +perfume, and reminded one more of the perfection +of art than of the involuntary sweetness of nature. +He was destitute of genius to inspire. It is the +more wonderful that he could persevere, as he did, +without the popular recognition that his talents +merited, or the applause his endeavors deserved. +He had praise, to be sure, but it was not hearty or<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> +effusive, and they who rendered it probably wondered +why they could not put more soul into their +laudation. The address was brilliant, but not warming. +One must come within arm's length of him to +feel the beating of his heart, to be sensible of his +force. He was unable to project himself far, and +relied upon incidental advantages of occasion for +effects which he could not produce by genius.</p> + +<p>He was a most affectionate man, dependent, clinging, +always ready to serve, obliging, docile, patient, +without hardness and without guile. He was devoted +to his family, faithful to his friends, never +allowing differences of opinion to interfere with his +duty towards those who might expect support from +him, but fulfilling disagreeable offices when he felt +that loyalty made perfect truthfulness incumbent. +There was something touching in his fidelity towards +men who gave him nothing but outside recognition, +and who were willing to abandon him when +he could no longer be useful. There was something +plaintive in his readiness to work for men who accepted +his labor as a matter of course, and allowed +him to throw away his love. He, for his part, asked +no reward, but was quite satisfied if his service was +accepted kindly by those to whom he rendered it. +Not that he did not like recognition; he did, and +the more public it was the better he liked it. For +he was fond of notoriety, had a craving for publicity, +and was happiest when a multitude applauded. +This may have grown out of his affectionateness,<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> +for he reached forth his arms as widely as possible, +and wanted to hear the sound of many approving +voices, needing sympathy and the assurance that he +was conferring pleasure, the noise of plaudits reassuring +his heart. Still he could do without this, if +he was certain of the attachment of a single warm +friend. Recognition of some sort was essential to +his peace, for he did not possess independence enough +to stand alone, and he cared too much for individuals +to be easy if they were displeased. He gave +himself a great deal of pain, worried, took infinite +trouble about imaginary sorrows, not being able to +feel or to affect indifference, and being destitute of +the robustness of character necessary to throw off +unpleasant things; for his ambition, not springing +from vitality of mind, was no guard against griefs of +the spirit. He that cannot lose himself in his studies +fails to derive from them their best satisfaction,—that +of consolation and refuge. He stands naked to +the wind, and, if his skin is tender, suffers acutely.</p> + +<p>Dr. Osgood was intensely self-conscious, self-regarding, +self-referring. Not vain in the ordinary +sense, though he seemed so from his countenance, +attitude, manner, for all of which, I am persuaded, +nature was more responsible than disposition, his +physical formation producing a certain carriage that +suggested superciliousness and conceit. If he were +forth-putting, it was, in most instances at least, because +he lacked self-reliance, and wished to be <i>seen</i>, +knowing that he could not be <i>felt</i>. In reality he<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> +was a modest, timid, shrinking man, with an inordinate +desire for distinction, which impelled him continually +to make a demonstration in public. Mere +vanity—the love of appearances—he was destitute +of, for he was too tender-hearted and too conscientious +to make victims. One must be self-centred to +be vain, as he was not. I recollect his coming one +day into the office of the <i>Christian Inquirer</i>, with +his head up as usual, and calling out in a loud voice: +"Where do you think I went on my way down +town?" Of course none of us knew or could guess. +"Well," he went on to say, with an air of complacency, +"I stopped at Fowler & Wells' and had my +head examined." "Ah!" exclaimed one of the impudent, +"did they find anything, Sam?" "What +they did <i>not</i> find," he said, "will interest you more. +They declared that I was deficient in self-respect, +and it is true." And it <i>was</i> true. Samuel Osgood +assumed a brave air, for the reason that he could not +trust himself in the open field. He needed the protection +of a rampart. He wore a showy uniform, +because he was not valiant. He had too much self-esteem +to forget himself, and too little courage to +assert himself; the consequence was that he said and +did numerous things that looked vainglorious and +were absurd, but which were intended to conceal his +impuissance. It was an innocent kind of bravado, +like poor Oliver Proudfute's, in Scott's romance, +"The Fair Maid of Perth." Nobody was hurt by +it, though to him the passion for notoriety was fatal.<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> +He liked to see his name in a newspaper, coveting +the kind of reputation that came in that way, and +comforting his heart with the thought of lying on +the broad bosom of the community. His restless +desire for public notice brought ridicule on him, for +ordinary people ascribed it to his conceit, whereas it +rather indicated an absence of self-confidence. It +was a cloak to hide his depreciation at the same time +that it made him look larger in the general eye. It +was, therefore, more touching than despicable, and if +it excited mirth there was nothing bitter in the smile +which could not break into laughter. Selfish he +could not be called, for he was always serving others, +and disinterestedly too; but on a charge of complacency +he could hardly be acquitted. This was the +manner in which he took his reward, and, as I said, +it cost nothing to anybody, while the public received +a great deal of service very ungrudgingly bestowed.</p> + +<p>The change from Unitarianism to Episcopacy is +very easily explained. His craving for sympathy +was boundless. He was necessarily isolated in New +York, nor had he the solace of a great popular success. +In fact his following was small; his church +was dwindling; his reputation was certainly not increasing; +and he became persuaded, I think without +sufficient reason, that he was the victim of adverse +influences. In London, he was charmed with the +blended freedom and sanctity of the "Broad +Church" represented by Stanley, Kingsley, Jowett, +and a host of cultivated men; by its unity amid<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> +diversity; its sympathy and fellowship and large +scholarship. Here was a church indeed; wide, +holy, liberal, devout, with articles admitting of +various interpretations, sacraments tender and elastic, +forms that did not constrain, and usages that did +not bind, an unlimited range of speculation, and a +spirit of reverence that kept the most widely separated +together. Here was something very different +from the sectarianism he had, all his life, been accustomed +to, and, all his life, had loathed. He +joined this Communion not so much on account of +its <i>creed</i> as of its <i>creedlessness;</i> not as another form of +denominationalism, but as an escape from denominationalism; +a real, living, comprehensive church, where +there was room for all Christian souls, whatever +their special mode of belief; a Protestant church +with a truly catholic temper, cordial, humane, courteous; +with a respect for literature, and a love for +knowledge; with no jealousy or ill-will, or fear of +thought. His heart was warmed, his fancy fired. +Shortly after his return, as he sat in my study, I +asked him if he had materially changed his theology. +He replied that he had not, he had simply altered +the <i>emphasis;</i> as much as to say that in substance +it remained what it was before, essentially Unitarian, +as he understood that designation. In fact, his sermons +were to all intents and purposes the same; +they never abounded in doctrine, they did not now; +they were always "sentimental," in the sense of +dealing with sentiment, they were so still. He was<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> +not a prime favorite with Episcopalians in America. +He was not narrow or strict enough for the orthodox; +he was not "sensational" enough for the liberals; +he was too ecclesiastical for the Low Churchmen; +too rationalistic for the High Churchmen; +and his failure to communicate warmth was not +favorable to his attractiveness. There were not +many Broad Church ministers in New York, so that +his circle of fellowship was small; and on the whole +the reception was a disappointment. He longed for +recognition, which he found among many of his old +associates, as he did not find it among his new +friends. He was always a churchman when he was +a Unitarian; he was no more of a churchman now, +and the sympathy he sought he might have found in +his former connection. Probably had he lived +elsewhere than in New York, where the competition +was sharp, and where individuality alone without +distinguished power counted for nothing, he would +have continued Unitarian, and been happy, but he +was ambitious of eminence; he wanted to live in a +great city, to be minister of a metropolitan parish, to +be a Doctor of Divinity, and for all this he lacked +the force. There was a perpetual conflict between +his aspirations and his vigor. He joined the Episcopal +fraternity, hoping for what none but those +born into it attain without energy of an exalted +kind. His ancient comrades fell away, as was +natural; he could not win other comrades, and his +later years became lonely. He cared more for<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> +Christian fellowship than for any other; and he had +not the power to secure this. Thus his affectionateness +was against him. He was a loyal man, true to +his convictions, faithful to the bent of his mind. He +could not be a deceiver or a renegade, and his heart +was not strong enough or wide enough to push him +forward.</p> + +<p>Some thought him deficient in common-sense, and +this is, in a sense, true. He had not the force to +carry projects through, nor had he the hearty accord +with the people of his generation that would give +him an instinctive insight into their wishes and +enable him to strike into the current of their designs. +His self-reference always stood in the way of +his sympathy with other men; yet he often took +practical views of speculative questions, and curbed +a propensity to moral enthusiasm on the part of +some of his associates. This, however, was due to +his timidity, to his absence of vigor, to his want +of vital conviction, rather than to any clearness +of perception. He had no humor, no sense of the +incongruous, the incompatible, or the absurd. He +named rocks, groves, arbors, on his summer estate, +after the famous poets, and used to sit in turn on the +seats he had thus immortalized. He said things that +no man of taste would have uttered, and did things +that no man of judgment would have been guilty of. +But all this was owing to the absence of sensible +qualities rather than to the presence of visionary +ones. He was not perverse, stubborn, or wrong-headed,<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> +did not outrage common opinion, or fly in +the face of established prejudice. His want of +good sense was negative, not positive; innocent, not +harmful.</p> + +<p>Such men have their uses and their place, and +neither is small or low. His love of learning, his +devotion to duty, his friendliness, his fidelity, his +kindliness, were rare gifts, particularly rare in communities +like ours. His child-like conceit, very different +from the aggressive vanity that offends the +sensitive soul, was not offensive or noxious, and was +a source of harmless amusement. His guilelessness +was more than touching; it was admirable as an +example and as a lesson, in an age that honors +knowledge of the world beyond its deserts; and his +simplicity of nature, his trustingness, his ingenuousness, +rendered him a confiding friend, dear to those +whose hearts were sore. Few men living have so +small a number of enemies. He did not provoke +the hostility he received. It was possible to be +sorry for him; it was impossible to bear him malice.</p> + +<p>As I think of him, the vision arises of a complacent +man, with a loud greeting, a metallic voice, +an outstretched hand, a consequential manner. All +this is dust and ashes, but his singleness of intention +is not dead. When everything else is forgotten, his +faithfulness will be remembered.</p> + +<p>Both these men gave me a warm welcome; in +fact, my relations were most friendly among the +other Unitarian ministers in the neighborhood. It<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> +was anticipated, no doubt, that I would establish a +third Unitarian Society "up town," of a liberal type; +but a wide departure from the existing order was +not suspected. The expectation was that the usual +doctrines were to be proclaimed; that the sacraments +were to be administered; that the regular +order was to be observed. Perhaps my willingness +to undertake such an enterprise was regarded as +a sign of concession on my part; perhaps it was +supposed that the conservative tone of the city, +together with the attitude of the other churches, +would repress the radical tendencies of the young +clergyman; perhaps the trials incident to a new +society and the confusions of the time concealed +somewhat the real bearing of the undertaking. +However this may be, there was no opposition, no +criticism, no dictation, no proscription of radical +leanings. My congregations were composed of all +sorts of people. There were Unitarians, Universalists, +"come-outers," spiritualists, unbelievers of +all kinds, anti-slavery people, reformers generally. +But this, as being incidental to the formation of +every liberal society, was not objected to. It need +not have been; for if there had been no interruption, +no check, everything might have gone smoothly, as +in similar societies since.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span></p> +<h2>VIII.<br /> + +WAR.</h2> + + +<p>Hardly had I got warm in my place when the +mutterings of war were in the air. During the autumn +of 1859, on the 16th of October, John Brown +planned his attack on Harper's Ferry. His was a +portentous figure. His position in history—greater +than his achievements would warrant—was due partly +to his position as herald of the coming strife, but +mainly to his personal qualities. These were colossal; +however much one may criticise his particular +deeds, or the details of his motive, these qualities +can not be exalted too highly. His courage, heroism, +patience, fortitude, were most extraordinary. Even +Governor Wise, the man whose duty it was to see +him tried and executed as a felon, said of him; +"They are mistaken who take Brown to be a madman. +He is a bundle of the best nerves I ever saw; +cut and thrust and bleeding and in bonds. He is a +man of clear head, of courage, fortitude, and simple +ingenuousness. He is cool, collected, indomitable; +and it is but just to him to say that he was humane +to his prisoners, and he inspired me with great trust<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> +in his integrity as a man of truth." Colonel Washington, +another Virginia witness, testified to the +extraordinary coolness with which Brown felt the +pulse of his dying son, while he held his own rifle in +the other hand, and cheered on his men. His character +made his prison cell a shrine. On the day +of his execution, December 2, 1859, he stood under +the gallows with the noose round his neck for full +ten minutes while military evolutions were performed; +he never wavered a moment, and died with +nerves still subject to his iron will. He was a Calvinistic +believer in predestination; a real Covenanter, +more like the Scotch Covenanters of two centuries +ago than anything we know of to-day. He was an +Old-Testament man, and like all fanatics was indifferent +to death, either that of other men or his +own. His anti-slavery zeal began in his youth. He +early took an oath to make war against slavery, and, +it is said, called his older sons together on one occasion +and made them pledge themselves, kneeling in +prayer, to the anti-slavery crusade. This purpose +he always bore in mind, whatever else he was doing; +he even chose the spot for his attempt—the +mountains which Washington had selected as a final +retreat should he be defeated by the English. Nearly +nine years before his own death, he exhorted the +members of the "League of Gileadites" to stand by +one another and by their friends as long as a drop of +blood remained and be hanged, if they must, but to +tell no tales out of school.<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span></p> + +<p>Then came the war. Though its physical aspect,—the +loss of treasure and of blood—was most affecting, +I cannot but think that its mental and moral +aspect has been underrated. Its whole justification +lay in its moral character, and I must believe that +full justice has never been done to those who were +obliged to stay at home and uphold this feature. +The preacher of the Gospel of Peace had as much as +he could do to overcome the horrors of war; and +the preacher of Righteousness was engaged all the +time in promoting the cause of justice. They who +went to the front had the excitement of battle, the +pleasures of camp-life, the assistance of comradeship, +the comfort of sympathy. The preacher had none +of these. Every day rumors were reaching his ears; +"extras" were flying about in the silence; he had to +comfort people under defeat, to humble them in +hours of victory; to interpret the conflict in accordance +with the principles of equity; to keep alive +the moral issues of the struggle. This was an incessant +weariness and anxiety; to fight foes one could +not see, and to uphold a cause that was discredited, +fell to his portion; it is no wonder that when the +war was over he was spent and aged.</p> + +<p>An illustration of a part of what he had to contend +with is found in the riot of the summer of +1863. This was an anti-abolitionist riot, a fierce +protest against the conscription, and at the same +time an uprising against the government, which was +supposed to maintain a war of the blacks against<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> +the whites. The riot was directed against the negroes +and the abolitionists, and was pitiless and +ferocious in the extreme. It was my lot to be in +New York in that dreadful week in July. I was +visiting friends in the upper part of the town when +the uproar began. As I walked home down Madison +Avenue a group of rough men met me; one of +them snatched at my watch chain, and I should have +been maltreated had not more attractive game in the +shape of people in a buggy drawn away the attention +of my assailants. I reached my home in safety. +The next morning, as I walked about the city, there +were groups of men standing idle, or armed with +missiles, in almost every street. Had the mob been +organized then it might have done more mischief +than it did, for the inhabitants of the city were unprepared +and unprotected. As I stood at night on +my roof, I could see the fires in different parts of +the town, and hear the shots. An arsenal stood on +Seventh Avenue, near my house, full of arms and +ammunition which the insurgents wanted. When +the United States troops arrived, they defended this +arsenal. Cannons were pointed up and down the +street, guards were posted, officers with their clanking +swords marched up and down before my door. +The riot lasted three days,—from the 13th to the +16th. On the following Sunday a sermon was +preached which gives expression to the better +thoughts of the wisest people, and from which accordingly +extracts are made:<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span></p> + +<div class="blockquot"><p>Of all the dreadful and melancholy passages in the history +of human progress, none, to a thoughtful man, are more dreadful +or melancholy than those which tell how men have resisted, +pushed away, reviled, cursed, beaten, mobbed, crucified their +benefactors. It does seem, as we read them, as if the most +dreaded thing on earth had been the personal, the domestic, +the social welfare; as if the deepest anxiety on the part of +men of all sorts was an anxiety to escape from their health and +salvation; as if the profoundest dread was a dread of mending +their estates, and their utmost horror was a horror of +heaven! It does seem, as we read, as if happiness, prosperity, +success, were the pet aversion of mankind; as if the signs +that were looked for with the most agonized apprehension +were the signs that the kingdom of heaven was at hand.... +We saw this conspicuously and dismally exemplified in the +events of the past week. The one man who, before and above +all others, was a mark for the rage of the populace, the one +man whose name was loud in the rabble's mouth, and always +coupled with a malediction, the one man who was hunted for +his blood as by wolves, who would have been torn in pieces +had the opportunity been afforded, and on whose account the +dwelling of a friend was literally torn in pieces, was a man +who had been the steadfast friend of these very people who +hungered for his blood; their most constant, uncompromising, +and public friend; thinking for them, speaking for them, +writing for them; pleading their cause through the press, in +the legislature, from the platform; excusing their mistakes and +follies, asserting and reasserting their substantial worth and +honesty and rectitude, advocating their claims as working people, +vindicating their rights as men; proposing schemes for the +safety of their persons, the healthfulness of their houses, the +saving and increase of their earnings, the education of their +children, the exemption of their homesteads from seizure in +cases of debt, the enlargement of their sphere of labor, the +transferring of their families from the crowded city, where +they could do little more than keep themselves alive by arduous<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> +toil, to the fruitful lands of the West, where they could +become noble and self-respecting men and women. This was +the man whose blood was hungered for. I need not speak his +name,—you know whom I mean, Horace Greeley,—a man +whom some call visionary, but whose visions are all of the +redemption of the people; whom some call "fool," but who, if +he seem a fool, is foolish that the people may be wise; whom +some call "radical," but whose radicalism is simply a determination +that the popular existence shall have a sound, sure, and +deep root in natural law and moral principle; at all events, a +man who has lived for the people and suffered for the people, +and been laughed at when he suffered and because he suffered. +<i>This</i> was the man whose blood was hungered for. And +yet the most moderate, kind, considerate of all the papers, the +last week, was his paper. And I believe he, even had he +fallen into the hands of his enemies, would have said, "Forgive +them, they know not what they do."</p> + +<p>Indulge me in one more personality. I said that the dwelling +of a friend was pillaged by the mob, under the impression +that Mr. Greeley lived there. What was this dwelling? Who +was this friend? The dwelling was one the like of which +is rare in any city, a dwelling of happiness and peace, a home +of the tenderest domestic affections, a house of large friendliness +and hospitality, a refuge and abiding-place for the unfortunate +and the outcast. There was no display of wealth there—there +was no wealth to display; yet the house was full of +things which no wealth could buy. It was crowded with +mementos. The pieces of furniture in the rooms had family +histories connected with them; chairs and tables were precious +from association with noble and rare people who had gone. +Pictures on the walls, busts in the parlor, engravings, photographs, +books, spoke of the gratitude or love of some dear +giver. One room was sacred to the memory of a noble boy, +an only son, who had died some years before. There was his +bust in marble, there were his books, there were the prints +he liked, the little bits of art he was fond of, and all the dear<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> +things that seemed to bring him back. The whole house was a +shrine and a sanctuary.</p> + +<p>And who were the inmates? The master, a man whose +sympathies were always and completely with the working-people, +a man of steady and boundless humanity; the mistress, +a woman whose name is familiar to all doers of good +deeds in the city of New York, and dear to hundreds of the +objects of good deeds. To the orphan and friendless and +poor, a mother; to the unfortunate, a sister; to the wretched, +the depraved, the sinful, more than a friend. In the city +prison her presence was the presence of an angel of pitying +love; at Blackwell's Island she was welcome as a spirit of +peace and hope. The boys at Randall's Island looked into +her face as the face of an angel. Again and again had she +rescued from the life of shame the countrywoman, and possibly +the kindred of these very people who plundered her house. +For the better part of a year and more she has been in camp +and city hospitals, nursing their brothers and sons, performing +every menial office. At this moment she is at Point Lookout, +doing that work, amid discomforts and discouragements that +would daunt a less resolute humanity than hers, giving all she +has and is to the <i>people</i>, to the wounded, crippled, bleeding, +and broken people; giving it for the sake of the people—giving +it that the people may be raised to a higher social level! +And she, forsooth, must be selected to have her house pillaged! +She must be stabbed to her heart of hearts, stabbed through +and through, in every one of her affections, by these people +for whom her life had been a perpetual process of dying! +Why, if they had but known this that I have been telling you, +or but a tenth part of it, those men would have defended with +their bodies every thread of carpet she trod on. But so it +was, and so it must be! Only the best names are ever taken +in vain on human lips, and they are so taken because they are +the best, and best is worst to those who cannot understand it. +Theodore Winthrop was shot by a negro. Did he know what +he did?... In thinking of it one's bosom is torn with<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> +distracting emotions, and between feeling for the persecuted +and feeling for the persecutors, one almost loses the power of +feeling. Could anything be more pitiful? Yes, one thing +more pitiful there was—the savage hunting down and persecution +of the negroes, as if they, too, were the enemies of these +working-people. The poor, inoffensive negroes, most innocent +part of the whole population! Most quiet, harmless, docile +people, who could not stand in the way of the white people +if they would, and who never thought of anything but +of keeping out of their way! These the enemies of white +labor! As if they had not, for these very white people, +borne the burden and heat of the tropical day, raising the +cotton by which we are clothed, and the rice by which +we are fed! As if to these and the like of these, the white +people did not owe a large share of the manufacturing towns +where they get their bread! As if the lowest foundation +stones of this very New York of ours were not cemented by +their bloody sweat! As if there were too many of them in +the country now for the country's needs, supposing the country +ever to fall into a settled and civilized condition again! +As if all there are might not by and by be <i>required</i> to do the +work which white labor can not for a long time, if it can ever, +safely undertake! Strange complications of things! Strange +cross-purposes of human nature! The Southern people would +revive the slave trade, because they have not black laborers +enough, and their allies among ourselves would banish or kill +all the black people, because they interfere with white labor! +A mutual stabbing at each other's hearts! And on each side +a stabbing to its own heart!... It is a very mysterious +thing in history, this alliance between the most turbulent and +the most tyrannical, the most depraved and the most despotic +portions of society. The most undisciplined, barbarous, +savage members of a community are ever in a league with the +most overbearing, insolent, imperious, and domineering members +of it. They who are under the least self-control bow +most deferentially before those who rule others with the most<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> +cruel rod. The people who were proudest of having turned +out to a man, in London, for the maintenance of law and +order, on the day of the great Chartist demonstration there, +were the most immoral class in the city—proved by the criminal +returns to be nine times as dishonest, five times as drunken, +and nine times as savage as the rest of the community. (See +Spencer's "Social Statics," p. 424.)</p> + +<p>In Boston, on the occasion of the rendition of Anthony +Burns, all the thieves, burglars, cut-throats, swarmed from +their dens and volunteered with alacrity to enforce the fugitive-slave +law. And now the leaders of the Southern Confederacy +count, and count securely, on the Northern populace. +The fiercest allies of the only absolutely despotic class in the +country are the outlaws of society. The men who are fighting +for the privileges of the extremest tyranny, the privileges +not of ruling merely, but literally of owning the laboring class, +these men have the implicit, unquestioning, fanatical loyalty +of the people who are at the opposite end of the social scale—the +people who own nothing either of fortune, position, influence, +or character, and whose sole relation towards the despots +they worship is that of mad, savage slaves.</p> + +<p>In Europe this alliance between the despotic and the +lawless may be fortunate for the peace of the community. +In our Southern States it is eminently conducive to the +tranquillity they desire. But when the lawless are here and +the despotic are there, when the barbarism is in New York and +the tyranny in Richmond, when the elements of discord and +turbulence in our Northern cities fly to support their iron-handed +rulers in the seceded States, there ensues a state of +things, especially in time of war, that is calculated to shake +society to its foundations, and fill every loyal heart with dread. +The unruly, as if they felt instinctively their lack of self-control, +seek a ruler—fly to the strongest to save them from +themselves, worship the sternest, the most high-handed, the +cruellest, and by that natural sympathy with brutality are +maintained in subjection to law.<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span></p> + +<p>Heaven speed the time when these heedless, reckless, +licentious children of humanity may feel sensible of the weight +of power without its brutality, may reverence authority when +it is neither beastly nor cruel, may yield obedience to Order, +whose symbol is not the sword, and to Law, whose badge is +not the bayonet. But till that time comes, we, with thoughtful +minds and sad hearts and sober consciences, and souls full +as we can make them of human charity and good-will, must +hold in our hands those terrible symbols, and in the Christian +spirit do the ruler's part.</p></div> + +<p>The insurrection did not last long. As soon as +the United States troops appeared the trouble was +over and order was restored. There was fighting; +there was pillage; but how many lives were lost and +how much property was destroyed was never exactly +known. On the whole, the riot strengthened +the hands of the government, increased pity for the +victims of outrage, and excited sympathy for the +negroes and the abolitionists. The priests, as I well +remember, helped in the work of pacification. On +the second day of the uprising, as I was visiting +a friend in his studio on Fifth Avenue, the mob +came along, shouting, yelling, brandishing clubs, on +their way to the archbishop's palace, to hear an +address by him. The prelate appeared on the balcony +dressed in full canonicals, in order to impress +the people, and delivered a most ingenious and persuasive +address. Beginning "Men of New York," +he flattered their self-esteem, paid a tribute to their +sense of power and exalted influence, and advised +them against cruelty and anarchy. The effect of<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> +this speech was surprising in soothing and quieting +the crowd. They had come there in a mood of +tumult—they separated peacefully and went to their +own homes, satisfied. From that hour the soul of the +riot was broken.</p> + +<p>The incidents of the war cannot be detailed here. +The story has been told too often, and is altogether +too long for my space. And after all the moral +issues of the war were the most interesting though +not the most pathetic. The sentiment of union, the +establishment of the national supremacy, the authority +of the reign of law, the emancipation of a +degraded race, the new inspiration imparted to a +great people, and the advent of a universal republicanism +were most significant. It is quite likely that +the modern uprising of labor and the urgent claims +of women for recognition and civil power were +aided, if not suggested, by this overwhelming triumph +of order and enlightenment. It is more than +likely that the position of the United States, as a +power among the nations of the earth, was due +mainly to the victory that was achieved by the +powers of liberty.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span></p> +<h2>IX.<br /> + +THE FREE RELIGIOUS ASSOCIATION.</h2> + + +<p>The happy ending of the war stimulated, as has +been said, the sentiment of Unity. The success of +the government in putting down the rebellion filled +the air with the spirit of union. The restoration of +political harmony suggested a deeper harmony, when +divisions should cease. At this moment, in April, +1865, the indefatigable Dr. Bellows, who had been +the soul of the Sanitary Commission, summoned all +Christian believers of the liberal persuasions to a +convention in his church for a more complete organization. +The invitation was most generously interpreted, +and was hailed by some who could be called +Christians only under the most elastic definition of +the term. A prominent layman of the Unitarian +body brought an elaborate creed which he wished +the convention to adopt; and a distinguished minister +of the West was of the opinion that the work +of perfect organization could best be done by the +adoption of stringent articles of faith. But the +minimum of belief was imposed. The preamble +of the constitution, the work of reconciling minds,<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> +reads thus: "Whereas the great opportunities and +demands for Christian labor and consecration, at +this time, increase our sense of the obligations of all +disciples of the Lord Jesus Christ to prove their +faith by self-denial and by the devotion of their +lives and possessions to the service of God, and +the building up of the kingdom of his son, Therefore." +Then follow the articles. It was this phrase, +"Lord Jesus Christ," that provoked discussion. The +struggle was renewed at Syracuse on October 8th of +the next year, 1866, and an attempt was made to +explain away the force of the declaration by announcing +that while the preamble and articles of the +constitution represented the opinions of the majority, +yet they were not to be considered an authoritative +test of Unitarianism, or to exclude from fellowship +any who though differing in belief "are in general +sympathy with our purpose and practical aims." +But this was not considered by the radicals as satisfactory. +For in the first place the title of "Lord" +seemed to contain by implication a doctrine which +could not be subscribed to, as the "Lordship" of +Jesus was supposed to be supernatural. Here +seemed to be a fundamental difference between +those who held to the old world's idea of a spiritual +kingdom, and those who proclaimed the new world's +idea of a spiritual democracy. In fact, one of the +leaders—Dr. Bellows—plainly said if there was to +be any change it must be made in the other direction; +"we are to consider not only the few on the<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> +one side, who may or may not care to unite with us, +but the great body of Christians of all denominations, +the Universal Church of Christ; I demand +liberality to them, the liberality which acknowledges +their Lord and Leader, and welcomes them to a +household whose hearth glows with faith in and +loyalty to the personal Saviour." It was plainly declared +by him that Unitarians assumed the name of +liberal Christians, because they allowed liberality of +inquiry and opinion <i>within the pale of Christian +discipleship</i>. This of itself was enough to create a +palpable division, but it was felt besides that freedom +of interpretation did not imply freedom of rejection. +The phrase <i>Lordship of Jesus</i>, although as +little of a creed as could be devised, was hostile to +freedom, besides not being altogether true, as Jesus +never claimed to be infallible. The radicals, under +the lead of Francis E. Abbot, attempted to introduce +a substitute for the original preamble, inculcating +unity of spirit and of work as the basis of the "National +Conference of Unitarian and Independent +Churches." This substitute was not carried, and a +final breach between the Independents and the Unitarians +was thus established. This was inevitable +twenty-five years ago; it could not happen to-day, +when both wings are united in one body.</p> + +<p>For my part I did not go to Syracuse, having +foreseen what eventually occurred, namely, the intended +solidification of the Unitarian body by the +strengthening of the bonds of organization. My own<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> +personal experience, which other radicals knew +nothing of, led me to this conclusion. My church +edifice on 40th Street was begun in the spring of +1863. The two ministers in New York were present +at the informal service of laying the corner-stone. +The walls were going up during the summer; on the +week of the riot the mob called the workmen off, +threatening to destroy what was built if the masons +did not leave. The building was finished in the +winter, and dedicated on Christmas Day. To the +warm personal invitation which was sent to all the +Unitarian clergy in New York and Brooklyn—there +were but three then—no response was returned; and +when my father and I went to the church there were +no ministers on the platform. We went through +the service, my father offering the prayer and I +preaching the sermon. No remark was made at the +time beyond an expression of surprise at the non-appearance +of the "brethren." The next day my +father, who had come from Boston on purpose to +attend the dedication, and whose blindness was +approaching fast, went to make a friendly visit on +Dr. Bellows. On his return, when asked if any +reason was assigned for the failure to participate in +the proceedings of the day before, he said that the +duties of Christmas were alleged as the cause. I was +sure there was another explanation behind; and as +soon as I had put my father in the train for home +wrote to Dr. Bellows, taxing him among the rest +with discourtesy. It was evident that such a charge<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> +was anticipated and prepared for; that the ministers +had met and had agreed on a course to be pursued +in my case. For at once there came a reply to my +note, accusing me of studiously neglecting all the +usual observances of the denomination. My invitation +had not been official; there was no "church"; +there had never been any sacrament; the allegiance +to fundamental doctrines of the sect had been slack. +All this was true, and no attempt at exculpation +was made, but it was felt that a breach existed. +The excitements of the war overshadowed everything +else at this period, and nothing more was said. +My Society was duly represented at the first +conference; but as soon as our side was argued,—as it +was by D. A. Wasson,—it was plain that the spirit +of organization prevailed and was against us. A +division was inevitable. The "Independents" must +form a separate party.</p> + +<p>This virtual exclusion occasioned the formation of +the Free Religious Association. A meeting was +held on the 5th of February, 1867, at Dr. C. A. Bartol's, +in Boston, to consider a plan for creating a new +association on the basis of free thought. Very +strong words were spoken on that occasion. One +man, I recollect, spoke of all churches, all ministers, +and all religion as being outgrown. But the majority +were of the opinion that religion was an +eternal necessity, and the administration of it an +absolute demand. Dr. Bartol himself was always a +warm friend of the Association, appearing on the<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> +platform, speaking always hopefully, one of the +most welcome of its supporters. The Association +was formed in the spring of that same year. In the +plan of organization it was distinctly announced that +the aim of the Association was to "promote the interest +of pure religion, to encourage the scientific +study of theology, and to increase fellowship in the +spirit; and to this end all persons interested in these +objects are cordially invited to its membership." +Thus the object of the Association was exceedingly +broad. It proposed to remove all dividing lines and +to unite all religious men in bonds of pure spirituality, +each one being responsible for his own opinion +alone, and in no degree affected in his relations with +other associations. If the movement had been in +the hands of orthodox and well-reputed people, it +would have seemed not only large but noble and +beneficent. Being, as it was, in the hands of a few +radical clergymen and laymen, it was supposed to be +"infidel" in its character; and was misrepresented +and abused accordingly.</p> + +<p>At first, the dissensions of the sects were rebuked. +Afterwards, the scope of the idea was extended; all +the religions of the world being put on an equality +of origin and purpose. The spiritual nature of man +was assumed; the universality of religious feeling; +the inherent tendency to worship, aspiration, prayer, +being taken for granted as an element in the best +minds; all churches and confessions of faith being +looked upon as achievements of the soul; Jesus<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> +being classed among the leaders of humanity; the +Bible being accepted as a record of spiritual and +moral truth; and the church being regarded as an +organization to diffuse belief. The foundation, +therefore, was a pure Theism, and the effort contemplated +the elevation of all mankind to the dignity +of children of the Highest. That this aim was +always borne in mind is not pretended. The negative +side was made too conspicuous. Now and then +there was a lurch in the direction of denial. There +was too much criticism, and it was not always just. +There was too much speculation, and it was not +always wise. The plan of letting each sect tell its +own story was a little confusing at the start. Still, +on the whole, the object was pretty faithfully kept +in view. Lucretia Mott suggested that the word +"religion" should be substituted for the word +"theology," but the word "religion" was too vague +to afford ground for discussion, and it was felt that +the phrase "scientific" sufficiently explained, through +the substitution of the scientific for the theological +method, the purpose of the association. Moreover, +the purpose was to remove <i>theological</i> differences, +the only differences that existed.</p> + +<p>There were names of distinguished men and women +on our list of officers, members, speakers, and friends—Ralph +Waldo Emerson, Amos Bronson Alcott, +Gerrit Smith, George William Curtis, Edward L. +Youmans, Nathaniel Holmes, William Lloyd Garrison, +Wendell Phillips, Rowland G. Hazard, Lucretia<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> +Mott, Lydia Maria Child, Ednah D. Cheney. Thomas +W. Higginson was one of our most effective speakers; +John Weiss read on our platform his most brilliant +paper on "Science and Religion"; David Atwood +Wasson lent us the light of his countenance.</p> + +<p>Our greatest want was the want of a leader,—a +man not only of competent learning and spiritual +enthusiasm, but of natural impulse and vigor; a man +of the people, a man of rugged speech, a man of +vivacity and humor. If Theodore Parker had been +alive he might have taken this position, and distinguished +himself as a leader in this movement; as +it was, there was no one who could take his place, +and the enterprise flagged accordingly, lacking the +popular zeal which would give it currency. The +speculative character of the association was always +against it and rendered it somewhat dry; but this +under the circumstances was inevitable, because we +were forced to deal with technicalities of credence, +and had not power enough to get beyond them into +the universalities of faith.</p> + +<p>There was an expectation in many quarters that +the association would devote itself to beneficent projects; +and this was natural, because it seemed as if +those who gave up the bond of belief must adopt +the bond of work. Mr. Emerson seems to have had +a similar desire. "I wish," he said, "that the various +beneficent institutions which are springing up like +joyful plants of wholesomeness all over this country, +should all be remembered as within the sphere of<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> +this committee,—almost all of them are represented +here,—and that within this little band that has +gathered here to-day should grow friendship." But +in the first place, ours was not a philanthropic institution; +its aim was religious entirely, as it attempted +to substitute the universality of religion for the +one faith of Christendom. The chief workers in +several forms of charity presented their schemes for +our consideration, and at one time it looked as if we +must be borne away into some philanthropic enterprise. +The current, however, which carried us towards +"religious" unity was too strong.</p> + +<p>And then, at that time there was little scientific +philanthropy. The word <i>charity</i> was more or less +associated with patronage and pity, the very things +that we wanted to avoid; they who were bent on +wiping out distinctions could not countenance these, +and it was safer not to let our hearts get the better +of our reason. But even if there had been a scientific +treatment of humane questions, we were afraid +of the danger of becoming too much absorbed in +this kind of work, and so of losing sight of our chief +end.</p> + +<p>At present the idea of our Association is pretty +well domesticated in Christendom. It was not, after +all, entirely new. In 1845 and 1846 Frederick +Denison Maurice, lecturing on the Boyle Foundation +in London on "The Religions of the World and their +Relations to Christianity," attempted to do justice to +the ancient faiths of India, Persia, Egypt, Greece,<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> +and Rome. In 1882, in Edinburgh, eminent men +discussed the same problems under the title of "The +Faiths of the World." In 1871 James Freeman +Clarke published his "Ten Great Religions." The +study of comparative religion has been going on for +many years. When Mozoomdar came to this country +a few years ago, there was such a rush for him +among American orthodox Christians that the Free +Religious Association could not get at him at all, +though it had tried in vain to get a real Brahmin on +its platform. True, there were differences of opinion +among the orthodox students of the old-world systems. +Some regarded the ancient religions as effete; +some denied that Christianity touched them at more +than one or two points; some treated them simply +as preparations for the crowning faith of Christ. +Still, whatever their differences, all agreed that the +religious instinct was universal; that there was a +ground for revelation in the human heart; since +Carlyle's famous lecture in "Heroes," delivered in +1840, it was impossible to regard Mahomet as an impostor, +or to look upon religion as a fabrication of +the priests, as an attempt to practise upon human +ignorance and fear.</p> + +<p>Among the Unitarians our conception is familiar. +At the convention that was held in Philadelphia, +in October, 1889, both parties, the most conservative +and the most radical, sat side by side. A manager +of the Free Religious Association delivered one of +the addresses, and said: "I never believed one tithe<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> +as much as I believe to-night. Never did I have +such faith in God; never did I so believe in man; +never did I see such a glorious outlook for the +Church; never did I hold such a glad theory of human +hope for the future." The secretary of the +American Unitarian Association was full of joy. +The secretary of the Western Unitarian Conference +quoted the opinion of the Western churches, assembled +at Chicago in May, 1887, and declared "our +fellowship to be conditioned on no doctrinal tests, +and welcomes all who wish to join us to help establish +truth and righteousness and love in the world." +A prominent leader of Unitarianism in Illinois +uttered himself thus: "Whatever its traditions, +whatever its present positions, or its prospects, this +spiritual commonwealth is extra-Unitarian, extra-American, +extra-Christian; it is human, and on that +account it is universal, and it is divine." Another +speaker at this convention declared that "the hand +that shall hold this master key is Christ, as the +modern mind conceives him,—Christ healing the +sick, raising the dead, cleansing the leper, casting +out devils from society and business, from politics +and religion; Christ, the friend of Lazarus and of +Mary Magdalen; Christ robed in absolute justice +and also in transcendant love, and embracing the +whole world."</p> + +<p>It is not claimed that this extraordinary change in +ecclesiastical fellowship and sympathy is due to the +Free Religious Association. That was one of the<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> +signs of the times, and is an effect rather than a +cause; but it is a sign of the grander unity. When +the portrait of Theodore Parker is hanging on the +walls of Channing Hall; when a cordial welcome is +extended to all seekers for the light; when the East +and West are ready to embrace in a fellowship of +aspiration; when the young men are all alight with +fresh hope and fresh endeavor, we may with confidence +anticipate the time when there shall be but +one fold, and the aim of the Free Religious Association +be met.</p> + +<p>The emancipation from denominational trammels +was of great service to the young minister. It is +true that he was still in a "church" which kept him +within ecclesiastical associations; but these fetters +were not heavy, and they were soon to be thrown +off. For in the spring of 1869, the church was sold +to another congregation. This was done partly because +the acoustic properties of the building were +not favorable, and partly because the place was not +suited to the genius of the new society. "There +was no room in the inn," was the subject of the last +sermon preached in that building. Lyric Hall, to +which we removed, is situated on Sixth Avenue, +between 40th and 41st streets. It is a large room +fifty by one hundred feet. During the week it was +used as a dancing hall, but on Sundays it was +arranged for a religious service. A small organ was +placed there, a platform was built, and seats were +brought up from the cellar below. The first sermon<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span> +preached there was on "Secular Religion," and it +indicated the whole character of the services. The +most remarkable thing, as regards myself, that happened +in Lyric Hall, was the adoption of the habit +of speaking without notes. The light from the +avenue was too far off for reading, and the speaker +was therefore obliged to dispense with a manuscript +altogether. A theme was first chosen that admitted +of subdivisions, so that as fast as the speaker exhausted +one he could fall back on another. The +habit soon became so familiar that no difficulty was +experienced in handling the most complicated subject. +Here we remained until the spring of 1875, +when we removed to Masonic Temple, on Sixth +Avenue and 23d Street.</p> + +<p>This building, which was very large and handsome, +had just been erected by the Masons, who +designed it for their own accommodation. The +structure having cost, however, more than was anticipated, +the owners were obliged, reluctantly, to let +the large hall, which they did for literary and religious +purposes only. We were the first to occupy +it. The hall was spacious and stately, with fixed +seats for about a thousand people. A fine organ +stood at one end of the platform; at the other end +there was a large reception room. The first sermon +there was on "Reasonable Religion." The audience +was never large—never more than eight or nine +hundred, usually six or seven hundred. The form +of service much resembled the form common in<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> +Unitarian churches, with the exception that Mr. +Conway's "Sacred Anthology" was substituted for +the Bible, and the other exercises were more universal +in their character. It had long ceased to be a +Unitarian congregation. There were people of +Catholic training, many of Protestant training, some +of no religious training whatever, materialists, atheists, +secularists, positivists—always thinking people, +with their minds uppermost. It was a church of +the unchurched. George Ripley, the journalist, was +always there; E. C. Stedman, the man of letters; +Calvert Vaux, the architect; Sanford R. Gifford, +the painter; Henry Peters Gray, the artist, was +there until he died; C. P. Cranch, the poet, was +a member of the Society as long as he was in +the city. In the Lyric-Hall days, Judge Geo. C. +Barrett had a seat in the audience. The secular +character was always prominent. When we had a +church on 40th Street, the large basement was used +for music, dramatic performances, readings, festivities, +social gatherings. In Lyric Hall, these were +continued as far as they could be.</p> + +<p>The "Fraternity Club" was organized in 1869 by +a devoted member of the Society for the entertainment +and improvement of its members; and drew together +very brilliant minds both within and without +the immediate fellowship. The meetings were held +once in two weeks, when an essay was read, a debate +carried on, and a paper presented; all the performers +being nominated in advance by the President. The<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> +work was mainly done by a few young men, who have +since become eminent in various fields—as teachers, +lawyers, literary critics, publishers,—and by witty +women not a few. There were about seventy members, +each one standing for some peculiar accomplishment. +The subjects of the essays were such as +these, illustrating the breadth of the intellectual +interest: On "Taste"; on "Expressions"; on "The +Coming Man"; on "Wordsworth"; on "The Tree +of Life"; on "Spencer's Britomart as the Type of +Woman"; on "Light and Laughter"; on "Successful +People"; on "Culture"; on "The Cultivation of +the Masses." The subjects for debate were equally +varied: "Ought the sexes to be educated apart?"; +"Does a house burn up or burn down?"; "Is the +highest musical culture compatible with the highest +intellectual development?"; "Is there a distinctly +American literature as contrasted with that of +England?"; "Should matrimonial union be contracted +early or late?"; "Ought we to cultivate +most those faculties in which we naturally excel, +or those in which we are naturally deficient?"; +"Does increase of culture involve decrease of +amusement?"; "Is the existence of a 'Mute inglorious +Milton' possible?"; "Will giving the franchise +to women exert a beneficial influence on +society?"; "Had you rather be more stupid than +you seem, or seem more stupid than you are?"</p> + +<p>The "papers," of which there are some nine volumes +existing, were receptacles for the fancy,<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> +imagination, sentiment, and humor of the editors or their +co-editors; there were verses, stories, criticisms, jokes, +illustrations, in them; each had its name: "The Bubble," +"The Venture," "Bric-a-Brac," "Stuff," "The +Rag-Bag." The club ceased soon after the Society +disbanded, in 1880.</p> + +<p>The root idea of the Society, apart from its independence, +was the mingling of the spiritual and the +natural; the domestication of faith. With a view +of making the idea more prevailing and complete, a +children's service in the afternoon was substituted +for the regular Sunday-school. A book was prepared, +"The Child's Book of Religion," by the +pastor, for this express purpose. There were responsive +readings, recitations in unison, songs, and +an address, simple and anecdotical, by the minister.</p> + +<p>The Society was never fashionable, or even +popular. At one period—that of the Richardson-McFarland +matter—there was a vast deal of misrepresentation, +criticism, and abuse, but all this had no +effect on the constituency of the parish. There was +the same loyalty, the same interest, the same determination +to sustain a thoroughly liberal ministry, by +which every form of conviction was made conducive +to a purely spiritual faith.</p> + +<p>It was never pretended that the Society was anything +more than a beginning. A small and feeble +beginning, but of something that was to grow and +spread; the beginning of a faith that is as rational +as it is wide. Its influence was more diffusive than<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> +concrete as an instituted thing. It is the pride and +consolation of those who began it that they removed +some of the barriers that divided the great brotherhood +of believing men.</p> + +<p>My ministry in New York ended in the spring of +1879. Its close was due entirely to my ill-health. A +year before the doctors had warned me not to continue +longer than was necessary my rate of speed. They +urged me to go slower, to "take in sail," and to withdraw +as far as I could from all public demonstrations. +Measures were taken against every emergency, +and I sailed away in the French steamer, with the +hope that in six months I might regain my nervous +power, and return. There was first the exhilarating +sea voyage; then the beautiful city hall of Rouen, +the churches and famous buildings, the square where +Joan of Arc suffered; then came Paris with its enchantments; +after that Basel showed its great Holbeins, +and its lovely promenade overlooking the +river; this led to the celebrated baths at Ragatz +in Switzerland, the placid waters of Pfeffers', the +gorge, the hotel gardens, and the lovely walks; after +this came the pass of the Splügen, the Via Mala, +the hotel at the summit of the pass among the snows, +the pastures, the wild goats; then came Lake Como +in Italy, Bellagio, the charming Villa Serbeloni, looking +down upon the two lakes, Como and Lecco, the +vineyards ripening in the sun, the terraces, looking +across upon the mountains; then Milan opened +its great cathedral, the gallery of the Brera, the<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> +ancient church of Saint Ambrose. Afterwards came +Florence and its heavenly environs, its pictures and +statues and public buildings, its groves and stately +drives and lovely villas; Florence was followed by +Siena, and there I saw the great cathedral, walked +on the esplanade, enjoyed the public square, the +palaces, the pictures of Sodoma. From there I went +to Rome, in December.</p> + +<p>It was all in vain; I became satisfied that the +complaint was not of a temporary nature, not owing +to overwork or over-excitement, not easily cured—if +curable at all,—but nervous and hereditary. Thereupon, +I wrote a letter to my trustees absolutely resigning +my office and declining to be a clergyman +any longer, as I could not attempt to renew the +same kind of labor. An attempt was made to secure +a successor; several names were mentioned, and +among men greatly my superiors in learning and +eloquence, but none, it was thought, represented the +precise form of speculation, the exact view of religion +which my friends desired. The Society therefore +was disbanded, and no attempt has been made since +to reorganize it. The members were scattered, some +among other churches, some among other cities, +while some never joined any religious society whatever. +Thus a thriving and growing organization is +now simply a memory.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span></p> +<h2>X.<br /> + +THE PROGRESS OF RELIGIOUS THOUGHT IN AMERICA.</h2> + + +<p>An article in the <i>North American Review</i> for +April, 1885, on "Free Thought in America," is +chiefly significant as showing how gradual and tentative +the progress of thought in religion was. The +comments on individuals are often wide of the mark, +but the general drift is quite correct. The course +was shadowy, but the main point was unmistakable. +At this day, the wholesale abuse of religion is harmless, +and can exert no wide influence. The friends of +liberal thought are against it; and those who seek +the old grim conclusion do so in another way, +striving to substitute a new faith in nature for the +old faith in divine inspiration, and to prove the +latter to have been a growth rather than an imposition. +The study of comparative religions has put a +new face on the question, and the concern is now to +discover the source of faith in the supernatural and +not to make it appear a creation of priestcraft. No +sooner had serious investigations into antiquity become +known, than the method pursued by Voltaire +and Dupuis was abandoned, and each generation<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> +since has confirmed the facts of historic development.</p> + +<p>That my own immediate predecessors were Emerson +and Parker is most true. With the writings of +the former I was familiar; the latter was my intimate +friend. Perhaps my theological views are due +to him more than to any other man, though the circumstances +of his generation were peculiar, and +determined, in a much greater degree than in my own +case was possible, the cast of his thought. The Unitarian +controversy, in which he played so prominent +a part, and by stress whereof he was driven into +some of his positions, is over. The anti-slavery +struggle, into which he threw himself and as a result +of which his religious antagonisms were sharpened, +was ended many years ago.</p> + +<p>Poe said in the preface to "Eureka," that perfect +beauty was a guaranty of perfect truth; so I felt—felt +rather than reasoned—that a great character +was sufficient proof of the truth of doctrine, and I +accepted the teaching on the strength of the nobleness +which was before my eyes. Later researches +confirmed my opinions, but while I was under +Parker's influence, his theological views were accepted +without much consideration; his unique style +of personality laying my heart as it were under a +spell.</p> + +<p>Emerson was a man of colder temperament, thinner +of blood, more spare in frame; of finer intellectual +fibre, of more commanding intellectual supremacy;<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> +not a combatant on any field; a sweet, gracious, +shadowy personality; calm, lucid, imperturbable; +pursuing knowledge along the spiritual path of +pure thought, although he was also a student of +books; a regenerator of mind rather than a reformer +of customs; a prophet, distinguished for penetration +rather than for will. His ideas were substantially +the same as Parker's, but he did not arrive at them +in the same way, or hold them in the same spirit, +or apply them with the same directness. He carried +them out further, not being hindered, as his +contemporary was, by the immediate necessities of +the hour. In short, he was another sort of man +entirely. Both were transcendentalists, but Parker +shaped his philosophy to the working exigencies of +his generation, while Emerson let his stream freely +in the air. The writer of the article in question +accuses Emerson of want of pathos, and declares +that this was the lack of the transcendentalists, as a +school. But he could hardly charge this on Parker, +who was an ardent transcendentalist, but whose +very language was vascular, who affected multitudes +of men and women, and who held audiences by the +heartstrings. Did Hopkins or Bellamy or Edwards +melt people? Were the preachers of Calvinism +priests of sorrow? This is a matter of temperament +and not of creed. Extreme rationalists leave their +congregations in tears, and extreme churchmen dismiss +theirs unmoved, the humors of the men deciding +the issues of their ministrations. The closer to<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> +the ground, the more abundant the sympathy. The +question is whether one is more mundane or more +ethereal by native gift and endowment.</p> + +<p>That transcendentalism was mainly speculative +may be doubted, but if it was so this may be accounted +an incidental circumstance to be explained +by the prevailing theological temper of the age, and +the duty imposed on it of transferring the body of +doctrine to an ideal realm; a task which demands +an intellectual effort of no common magnitude. And +when with this task was joined the endeavor to +sift out the purely spiritual ideas from the mass of +dogmatical and ecclesiastical error, it is no wonder +that it should have been speculative in its tendency. +Certainly, Brook Farm was concrete enough, and +the transcendentalists were, as a rule, interested in +social reconstruction, though not in a way to touch +popular emotion. One cannot, even at this distance, +think of the quickening radiance shed by the transcendentalists +over the whole region of religious +belief and duty, without gratitude. The hymns, the +sermons, the music, the Sunday-schools, the prayers, +the charities, the social ministrations, breathed forth +a fresh spirit. If there were fewer tears of woe, +there was more weeping for joy. There was too +much gladness for crying. Life was made sunny. +Human nature was interpreted cheerfully. There +was an unlimited future for misery, ignorance, turpitude. +Sin was remanded to the position of crudity, +and was banished from the heavenly courts.<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> +Violence was protested against in laws, customs, +manners, speech. Harsh doctrines were criticised. +Austere views were discarded. Intellectual barriers +were removed. Spiritual channels were deepened +and widened. Light was let into dark places. The +brightest aspects of divinity were presented. Immortality +was rendered native to the soul. The life +below was regarded as the portal to the life above.</p> + +<p>In my own case, whatever of enthusiasm I may +have had, whatever transports of feeling, whatever +glow of hope for mankind, whatever ardor of anticipation +for the future, whatever exhilaration of mind +towards God, whatever elation in the presence of +disbelief in the popular theology, may be fairly +ascribed to this form of the ideal philosophy. It +was like a revelation of glory. Every good thought +was encouraged. Every noble impulse was heightened. +It was balm and elixir to me. If transcendentalism +did not appear as a sun illuminating +the entire mental universe it was the fault of my +exposition alone. Absolute faith in that form of +philosophy grew weak and passed away many +years since, and the assurance it gave was shaken; +but the sunset flush continued a long time after +the orb of day had disappeared and lighted up the +earth. Gradually the splendor faded, to be succeeded +by a softer and more tranquil gleam, less +stimulating but not less beautiful or glorious. The +world looks larger under the light of stars. I always +loved Blanco White's magnificent sonnet to Night,<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> +but never appreciated its full significance until the +scientific view had succeeded to the transcendental, +and I began to walk by knowledge, steadily and +surely, but not buoyantly any more. It would be a +mistake to suppose that anything like pain, sadness, +or sterility accompanies the departure of an old +faith, when a new one takes its place and soon opens +fresh prospects of good. The universe but grows +larger: other methods are adopted, other hopes are +entertained, other consolations are presented, and +soon the mind adjusts itself to the altered conditions. +The downcast mood of George Eliot, of the author +of "Physicus," and of many another less distinguished +unbeliever, may be due in part to temperament, in +part to the first feeling of chill that ensues upon a +transitional period, which brings in a different +climate; but the allegation of lasting coldness, gloom, +discontent, is wholly groundless. The old fable +says that quails drop from the clouds, that even rocks +quench the traveller's thirst. There is, in short, no +wilderness.</p> + +<p>That the creed was "filmy," the foothold "unsteady," +is altogether likely, for the ancient supports +were removed, the pillars that replaced them were +shaking, and tradition alone remained to hold by. +But religion was still the Poetry of Life, and kept +its place among the interests singly represented by +art, music, literature, philosophy, those fine intimations +of a higher state, those splendid foreshadowings +of the future, those noble efforts to solve<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> +problems that must be forever insoluble. My creed +did not pretend to be final or even definite. It was +simply a study, a preliminary sketch, an essay towards +truth. A claim to completeness, to logical +consistency, would have been fatal. Still less, if possible, +did it pretend to meet popular wants. It +resolutely turned in the opposite direction, and took +up positions which, it was understood, the general +public could not occupy without abandoning all its +works and retiring to other ground. No effort was +made to commend it to common opinion; on the +contrary, everything like concession was shunned, +and the slightest signal of agreement with current +beliefs was regarded as a warning against a compromise +of principle. Nothing was assumed except the +validity of the human faculties, including, of course, +the higher reason, the insight of genius, and such +feelings as were parts of the rational constitution, +together with perfect liberty in their exercise. Every +theological system was repudiated; even the doctrines +of a conscious Deity and the individual immortality +of the soul were left open to discussion, +the atheist and the materialist being listened to with +as much deference as any. These doctrines were +accepted, yet not on the ground of authority or tradition, +but simply considered as faiths, hopes, sentiments +of the spiritual being; the existence of living +mind, coupled with the demand for unity, seeming +to guarantee the first, the fact of individual persistency +appearing to demonstrate the second. But<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> +all definition was carefully avoided, conviction being +confined to the main idea, and being purely spiritual +in its character, not in the least dogmatical, or exclusive +of knowledge. Of doctrine in the usual sense +there was none. There was merely thought. The +very teaching was more of the nature of suggestion +than of final conclusion. For this reason no account +of the "credo" can be given, all fixed expressions +of views being discountenanced as premature, and +therefore irrational. This should be distinctly understood +by those interested in coming at the truth +on this subject. The object was to disintegrate, to +pulverize, to enable mind to float freely in the air of +intellect, to the end that it might crystallize about +natural centres. All dogmatism, that of the infidel +as well as that of the believer, of the man of science +as well as of the theologian, of the sensualist as well +as of the spiritualist, was obnoxious. There was no +sympathy with those who regarded the case as +closed, either as the anti-Christian assailant or as the +apologist did; either with the school of Paine or +with the school of Calvin. Hereafter there may be +articles of belief, at present there can be none. This, +it may be said, was a temporary, incidental position, +quite indeterminate and unsatisfactory. No doubt +it was. That was all it pretended to be. The sooner +it disappeared and was succeeded by a more stable +one, so it was reasonable, the better, for that would +indicate an advance in rational judgment.</p> + +<p>This task—the complete emancipation of the human<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> +mind from every form of thraldom—will occupy +liberal teachers for a long time to come. All +that can be said in defence of instituted religion, and +all that can be urged on the other side, had been put +forward again and again, but in a sectarian—that is, +in a partisan—spirit. Now an even temper is demanded. +Unfortunately, impartiality is apt to degenerate +into indifference. Breadth of view is, as a rule, +inconsistent with rapidity of motion. The fact that +the Free Religious Association had a small constituency +as compared with many an orthodox society is +no evidence whatever that the orthodox society is +nearer the truth. The former was broad enough +to admit all religions, the latter shut out all save the +Christians, thus making them a special community +saved by their belief. The problem is to preserve +and, if possible, deepen intellectual enthusiasm while +opposing fanatical adherence to dogmas; to associate +breadth with force, to unite freedom with earnestness, +and to render the love of truth more intense in +proportion as the horizon recedes and ideas multiply. +Such ought to be the result of free thinking, and +such it is when <i>thinking</i> goes hand in hand with +<i>freedom</i>.</p> + +<p>Critical studies must keep an even pace with philosophy, +and both must conspire to push back the +lines of credence as far as faith in the spiritual sentiment +will permit. The latest investigations have +substantiated liberal conclusions and carried them +into regions which were inaccessible to the authorities<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> +of an early day. A certain amount of denial +was necessary of course, but this was made in view +of a larger affirmation which had to be brought forward, +and was, moreover, confined to matters incidental, +not directed at the substance of faith. The +assumption of a spiritual nature in man guaranteed +the inherent genuineness of all aspiration.</p> + +<p>No doubt the assumption of a creative religious +nature in man lent aid to the endeavor to glorify the +pagan faiths, and predisposed the mind to accept +criticisms on Christianity; but scientific investigation +of the world's bibles went on quite independently of +this assumption. It was promoted by Catholics and +Protestants, by Lutherans and Unitarians, by Germans, +French, English, Americans. Certainly the +alleged antiquity of a system is not in its favor; for +ignorance, credulity, superstition, are much older +than this; older than the ancient books, than the +ancient thinkers. The oldest things are errors, delusions, +falsities. The allegiance of great minds simply +proves the limitations of intellect. Sir Thomas +More believed in transubstantiation, and Samuel +Johnson believed in ghosts. The wide reverence for +the Scriptures is an impressive fact, until it is seen +that no writings have been so guarded, nor have such +pains been taken in regard to any other literature to +create for it a habit of docile veneration. Fidelity +is praiseworthy, but it is no pledge of wisdom. On +the contrary it draws attention to the merits or demerits +of the creed to which it is consecrated. Is<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> +witchcraft respectable? Yet it had its martyrs. Is +demoniacal possession credible? Yet saints attested +it. The fury of the fighter cannot vouch for the +worthiness of the cause. If it could, the narrowest +credence would be the truest as the world goes, and +they who adhere to the "Christian" tradition would +be consigned to the darkest cells of it. The newest +thing is knowledge. This never paralyzes, and +never is fanatical. Its heat is stimulating yet gracious. +Its zeal does not scorch or consume. It +awakens every faculty, keeps inquiry on the stretch, +excites the noblest ambition, and at the same time +rebukes the partisan temper in all its manifestations. +Its reign is beneficent; its coming is full of hope. +It is ever looking forward with sanguine anticipation, +and if it is at times impatient, petulant, or imperious, +it is because it is fretted by stubborn +obstacles that prevent the full realization of its purpose +to discover the truth. For a long time to come +there will be controversy, but its violence will disappear, +its acrimony will gradually cease, the passion +for victory will yield to the love of knowledge, and +all genuine seekers will unite in the search after +light.</p> + +<p>In the last generation the progress of intelligent +examination into nature's secrets has been exceedingly +rapid. During my active ministry I was +hardly aware of it, for though an assailant of the +popular religion, a champion of the freest thought, I +was a defender of the current religious ideas; since<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> +leaving the profession, the significance of the mental +revolution that is taking place, has been more fully +revealed to me. The advance has approached very +near to the heart of the citadel. The questions +under discussion are fundamental ones, the existence +of a self-conscious deity, the fact of personal continuance +beyond the grave, the line of distinction +between "material" and "spiritual" things. The +dispute hangs on invisible threads of logic. The +conservatives occupy positions which radicals of +thirty years back could not assume.</p> + +<p>The next step in the development of free thought +must be toward the realization of all the ideal +supports of mankind, the spiritualizing of the secular, +the lifting into heavenly places of this world's +activity, the transfiguration of our common life. If +by religion is understood the striving after perfection +in intellectual things by the untrammelled pursuit of +knowledge, in social concerns by the exercise of +fraternal kindness, in the spiritual world by aspiration +towards a complete surrender to natural law, +every free thinker will encourage that and will do +what he can to promote it. That there is no final +truth discoverable must be admitted, but such a +confession need not trouble those who look manfully +forward to a future of new discoveries, and gird +themselves to remove all obstacles to the knowledge +of the world they live in.</p> + +<p>Robert Browning in his "Paracelsus," published in +1835, anticipates the doctrine of evolution.<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span></p> + +<div class="poem"><div class="stanza"> +<span class="i8">Thus He dwells in all,<br /></span> +<span class="i0">From life's minute beginnings, up at last<br /></span> +<span class="i0">To man—the consummation of this scheme<br /></span> +<span class="i0">Of being—the completion of this sphere<br /></span> +<span class="i0">Of life; whose attributes had here and there<br /></span> +<span class="i0">Been scattered o'er the visible world before,<br /></span> +<span class="i0">Asking to be combined.<br /></span> +</div></div> + +<p>In 1836, Emerson in his "Nature," reiterated this grand prophecy:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">A subtle chain of countless rings,<br /></span> +<span class="i0">The next unto the farthest brings,<br /></span> +<span class="i0">The eye reads omens where it goes,<br /></span> +<span class="i0">And speaks all languages, the rose;<br /></span> +<span class="i0">And striving to be man, the worm<br /></span> +<span class="i0">Mounts through all the spires of form.<br /></span> +</div></div> + +<p>In 1867, science had gone so far that it could +announce the Unity of Creation; the absolute Order +and Law; one continuous Force; Progress as the end +of life. The eternal beauty existed for those who +had eyes to see. On this foundation the human heart, +with its qualities of mercy, pity, peace, and love, its +sentiments of justice and equity, its hunger for +advance, its idea of goodness, built up a very noble +and benignant conception of deity and the sure hope +of moral perfection.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> +<h2>XI.<br /> + + +THE CLERICAL PROFESSION.</h2> + + +<p>It is natural that the clerical profession should be +an order by itself. Every other calling is—the lawyer's, +the physician's, the artist's and the merchant's. +There is an absurd notion that the clerical profession +stands alone; that it has a supernatural origin, which +takes it out of the circle of ordinary employments; +that it is not to be compared with other institutions +of society. But the real dignity of the profession +consists in its filling its place among human arrangements. +A certain temperament too, seems to belong +to all employments. There is the legal temperament, +the artistic, the dramatic, the mercantile. It +is no disadvantage that one prefers solitude, likes +abstract thoughts, has no taste for business enterprise, +is fond of books and study. Indeed, this is an +advantage for one whose office it is to amass learning, +to weigh opinions in fine scales, to follow the +spiritual laws, and to peer into the mystery that +surrounds human life. The very misunderstandings, +illusions, superstitions that gather around the +calling may be recommendations, inasmuch as they<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> +prevent the intrusion of rude minds, and draw their +attention towards subjects they would not otherwise +be interested in.</p> + +<p>A certain amount of positiveness is necessary to +ensure the worth of the profession. The Catholic +priest has no doubt whatever of the providential +establishment of the church in which he is a servant. +This must be beyond question or misgiving. This is +taken for granted by clergy and laity. All learning +must be made to confirm it, all observation is compelled +to favor it. The laws of society must have +nothing to do with the kingdom of God; for society +is to be redeemed, nature is to be supplanted by +grace, secular life must therefore be excluded. The +priest, such is the theory, dwells out of the world, +and is encouraged to do so. He is poor, celibate, +homeless, has no attachments, no affections, no terrestrial +occupations. He must be to all intents and +purposes dead to mortal affairs. One may find fault +with earthly institutions; one is bound to find fault +with them, but the church must be beyond criticism +and must be accepted as a gift from heaven.</p> + +<p>The Protestant clergyman holds fast by his doctrine +of faith as by divine appointment. His chief +tenets must not be submitted to doubt. Whatever +he may reject, there remains something he is not +tempted to resign—namely, the presence of the Holy +Spirit in his creed. Reason may carry the outworks—ceremonies, +ordinances, incidental points of belief,—but +the citadel is removed from assault. The<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> +world-spirit may hover around him, envious, expectant, +watchful, applauding his boldness, cheering his +progress towards negations, glad to see the gulf +betwixt him and the age gradually diminishing, and +pressing into every vacant position; society may +claim interest in him more and more; but there are +points he must not yield, and which he merely +wishes to bring into prominence in surrendering +others which he regards as secondary. So much +may be necessary, but religion must practically take +its place among the ideal pursuits of men and be exposed, +as they are, to the full examination of the +mind before any fair account of it can be given. +And this cannot be so long as a region, however +small, is shut off from investigation by supernatural +powers.</p> + +<p>Moreover, it is the common impression that the +office of the ministry is detrimental to the best +interest of humanity, because it establishes another +caste and thus destroys the unity that is so important +in the integrity of the world. By it the priest +is a person set apart, hedged about by the laws, held +in peculiar reverence, habited in special garments. +Some kinds of entertainments, such as dancing, the +drama, are commonly forbidden to him. His presence +on festive occasions used to be regarded as a +gracious intrusion. He was not expected to take +part in gayeties or to have any share in frivolities, +which were much more hilarious when he was absent +and the restraint of his presence was removed. He<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> +was thought to be somehow at war with nature, and +his looking on at merrymaking was regarded by the +polite as a piece of condescension on his part, an +evidence of unusual liberality of sentiment. It was +but the other day that a young physician, belonging +to a Unitarian family, and himself an enthusiastic +student of science, praised a minister for excusing +his continual absence from church on the ground of +his being so well employed. This was regarded as +a long step in the direction of indulgence towards +natural inclination. Even among rationalists, a +symptom of the old idea appears in an expression of +the face, the manner of address, the walk, or the +general bearing. It is thought a great stretch of +charity if he is kind to the atheist, the materialist, +the infidel; and to take in the tempted child of +nature, the drunkard, the victim of lust, avarice, is +extreme good-will, benevolence amounting to saintliness. +To abolish from it the pretension of superiority +in the form of pity, as the high look upon the +low, the good upon the bad, the moral upon the immoral, +the virtuous upon the vicious, is, it is presumed, +to overlook all recognized distinctions, to +enthrone nature, to accept instinct as a safe guide, +to renounce religion altogether and reject the saying +that "the Christian church is immortal because its +fundamental dogma involves a doctrine of God in +nature so ample and clear as to satisfy every profoundest +want of the heart and every urgent demand +of the head towards God forever."<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span></p> + +<p>There are distinctions enough among men at any +rate, and to obliterate them as far as possible is the +office of true religion and all real humanity; to increase +love, to multiply the bonds of fraternity, to +bring mankind to a social equality, to annihilate all +that keeps mortals apart. Of course the safety of +society must be preserved by laws, customs, prejudices, +but care should be taken to make these simply +protective in their function, and in no event should +it be assumed that such distinctions, however radical, +have any absolute value or go beyond the limits of +this outward world. Save men, if you can, from +intemperance, violence, covetousness, lasciviousness, +cowardice, gluttony, laziness, from every vice that +brutalizes them, renders them objects of hate, fear, +suspicion, or jealousy; make their circumstances +wholesome, their condition in life invigorating, but +do it in the name of enlightenment, do it as members +of the human brotherhood, not as members of a +divine organization. Many ministers make great +efforts to exorcise this demon of exclusiveness, but +the effort is too severe for any but the few, and the +success of it is of doubtful accomplishment.</p> + +<p>The Christian minister is a representative of humanity, +pure and simple, without recognition of its +division into classes. He is neither rich nor poor, +high nor low, in society nor out of it, elevated nor +obscure. He is democratic, the friend of everybody, +the servant of all, on terms of charity and sincerity +with all men. Sectarianism, with its manifold evils<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> +of violence, malignity, hatred, misrepresentation, is a +standing evidence of the harm done to society by a +priesthood, whether Catholic or Protestant, and ministers +who have labored to overthrow its influence as +being fatal to charity have been obliged to fight +against the spirit of party, and to rely more upon +their natural disposition than upon their professional +training. In this respect the laity have been in advance +of their so-called leaders. The people have +always been opposed to dogmatical exclusiveness, +and have welcomed every sign of generosity towards +unbelievers. They have followed their instinct of +sympathy, they have read the New Testament by +the light of their human feeling, and setting common-sense +against doctrinal narrowness, have rejoiced at +every victory gained over intolerance. They have +been friends of brotherhood; they have adopted the +cause of liberty; and I must own with grief, the +foes they have had to contend with have been, in +too many instances, the ministers who would not see +that charity was before faith.</p> + +<p>Everybody must have observed the unanimity and +the persistency with which ministers of all denominations +and of all ages have devoted themselves to +the rich. In fact the devotion is so conspicuous +that it is one of the commonplace criticisms on the +profession. People in general assume that this kind +of adulation, amounting often to toadyism, is characteristic +of the clerical calling, so inseparable from it +indeed that the majority of men are incredulous as<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> +to any departure from it, and look with unfeigned +admiration, when there are no reasons for distrust, +on the minister who knows no distinction of persons +or conditions, but has regard to intellectual or spiritual +considerations alone. Such a man is viewed as +a wonder, an exception to all rules, singularly constituted, +either extraordinarily humane or extraordinarily +obtuse, either more or less than a man. The +worship of wealth is so common that some explanation +of it must be given. The sufferings, mishaps, +troubles of the rich are reputed to be more serious +than they are in the ordinary run of cases; their +disappointments are more pitiable, their crosses +heavier, their losses severer, their sorrows a graver +imputation on Providence. They are looked on as +the favorites of heaven, and the cotton-wool in which +they are wrapped is spoken of as the provision that +is made for them expressly by the Lord.</p> + +<p>This may be accounted for on grounds of material +convenience. They who have money are of great +importance, and that they should be interested in +church affairs is of immense moment to all concerned, +not to the ministers alone, but to the entire +congregation, nay, to the whole community of believing +men. There is always need of money, to build +churches, pay officials, hire singers, furnish ornaments, +support charities, maintain organizations for +various ecclesiastical purposes; and it is much easier +to get this in larger sums and with little trouble, +than to obtain it in little driblets, with much pain,<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> +great expenditure of time, and constant vexation of +spirit. The minister, from the nature of the case, is +chargeable with this concern, which obliges him to +visit frequently the wealthier members of his sect. +To this end he must keep on good terms with them, +must sit at their tables, eat their dinners, drink their +wine, praise their pictures, compliment their tastes, +commend their performances, flatter their self-esteem, +admire their surroundings, take their side in controversy; +and all such conduct is set down by kindly, +thoughtful people, to the account of prudence which +is more than pardonable in one situated as he is.</p> + +<p>This is quite true, but it is not the whole truth. +By implication already, the duty of cultivating the +rich as donors involves the qualities of manhood +to an indefinite extent. The line of necessary courtesy +is not decisively drawn; cannot be drawn by +the rules of etiquette. This must be the result of a +trained experience, of a delicacy and sensitiveness, of +a pride of selfhood, of a loftiness or dignity of +mind that are hardly to be looked for in any large +class of human beings, however free from special +temptation or particular seductions that may be. +The influence of luxury, ease, comfort, elegance, is +very insidious, so that even an unusual zeal for +truth, an extraordinary passion for excellence, yields +to the power of moral indifference, of intellectual +superficialness, which is characteristic of those who +do not do battle with circumstances. It is so much +easier to do nothing than it is to do something; it is<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> +so charming to be deferred to, to be looked up to, to +be flattered, to have one's opinion sought without +being involved in discussion, or vexed by opposition, +or confronted with scepticism; it is so delightful +to the natural man to sit in an easy cushioned chair, +and be treated with delicate courtesy and dainty +refinement as an authority on matters theological, +philosophical, literary, instead of being put on the +defensive by keen questioners who submit awkward +problems for immediate solution; it is so gratifying +to one's self-esteem to be received as a superior +being, that ordinary human nature generally succumbs +to the temptation and finds ready excuse for +acquiescence in the necessity of being on good terms +with one's wealthier parishioners, and so securing +their all important good-will. In short, a fastidious +kind of flunkeyism is engendered that is quite inconsistent +with the spiritual life. The rich become +a refuge as well as a resource, and the inner man is +weakened while the outer man is confirmed. A +species of lethargy creeps over mind and conscience. +Even the moral purpose faints and languishes, and +charity ceases to be athletic, as elegance of form is +substituted for pith of resolution. The prophet is +induced to say smooth things, to announce easy +principles, to gloze over hard interpretations, to keep +out of sight unwelcomed truths; and extraordinary +courage is required of those who would resist this +tendency to complaisance. The rich are, from the +nature of the case, easily persuaded of the excellence<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> +of existing institutions, ideas, observances. I +had been in the pulpit five years before I saw Henry +James' remarkable lecture on "Property as a Symbol," +and learned for the first time that "Property +symbolizes the perfect sovereignty which man is +destined to exercise over nature"; that "Property +as an institution of human society expresses or +grows out of this instinct of sovereignty in man. +While this instinct is as yet misunderstood or unrecognized +by the individual, while its full issues +are as yet unimagined by him, society lends all her +force to educate it under this form of an aspiration +after property, or a desire to appropriate to one's self, +land, houses, money, precious stones, and whatsoever +else evidences one's power over nature.... +Thus the moral law is nothing more or less than an +affirmation of the sacredness of private property. It +virtually asserts an individuality in man superior to +that conferred by his nature.... Such is the +temper of mind which God begets in him, to subdue +the whole realm of the outward and finite to himself, +to the service of his proper individuality, and so +vindicate the truth of his infinite origin.... +The sole ground of our sovereignty over nature is +inward, consisting in a God-inspired selfhood, instinct +with infinite power."</p> + +<p>It would be comforting to believe that a felt consciousness +of this infinitude, however dim, animates +the attachment of the clergyman to the opulent of +any congregation; but I, for one, must make the<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> +confession that the fact of property was taken +literally, that the ideal, symbolical character of it +was concealed, that the instinct of sovereignty was +unrecognized and unimaginable, and that the divine +intent was unsought for, the institution being held +quite sufficient to itself and needing no authentication +beyond its existence. And such, I apprehend, +is the prevailing view among the clergy, whose +worship of it is not identical with the adoration of +the Infinite.</p> + +<p>One cannot undertake to speak with knowledge +on a subject so complicated as this is with private +motives, personal temperaments, social circumstances; +but, as far as my memory goes, the clergy, as a class, +have been too much engaged with matters ecclesiastical +to be deeply interested in any cause of reform, +and too timid to take the initiative in any matter +involving disagreeable relations with controlling +powers.</p> + +<p>While towards the rich the attitude of the clergy +is one of allegiance, towards the poor it has been +one of patronage. This is a danger. "The poor ye +have always with you, and whenever ye will ye can +do them good," expresses their doctrine of charity. +As if the poor were created in order that others +might exercise beneficence; as if poverty was a +providential institution, maintained in the interest +of religion! It is hard in a so-called "Christian" +community to get away from this view. The modern +scientific theory and the "Christian" theory are thus<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> +at war; the former being intent on the well-being +of society, the latter having in mind the cultivation +of the individual in tenderness of sympathy; the +former educating intelligence, the latter educating +feeling. Still there was charity.</p> + +<p>The Catholic Church, to say nothing here of any +ecclesiastical purpose in keeping masses of men and +women out of the world, gathered those who could +not help themselves into great buildings and took +care of them. In the Protestant Church the care of +the poor has been held to be a religious duty, and a +large part of the efforts of Christian ministers is +directed to the fostering of pity and generosity in +the hearts of the wealthy. To give to those who +had nothing was reckoned the chief of graces, and +"charity"—interpreted as love for those in want—was +placed above "faith" and "hope," even when +money alone was given. Not long ago a Unitarian +minister exhorted his congregation to set apart for +the uses of the poor one tenth part of their annual +income, and doubtless he had the consciences of +nearly all his hearers with him, for the monstrous +proposition has been so often asserted as to seem by +this time a commonplace. Probably no man living +does that or ever did, and the practice of it on a +large scale would pauperize the community. Think +of it! Five thousand dollars a year is not a great +income, yet if every one who had as much bestowed +a tenth part of it on charitable objects what a fund +for human demoralization would be raised! And<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> +when the income is ten thousand, fifteen thousand, +twenty thousand, the amount of imbecility created +would be indescribable; inertia would be frightfully +increased, and multitudes would sit with folded +hands who otherwise would have lifted them to do +some honest work. A moral lethargy would fall on +the toiling masses; wealth-producing labor would +shrink to narrower and narrower limits, and a +paralysis of energy would steal over the will of +those whose need of resolution is the sorest. Wealth +would consequently decrease, and the number of the +givers get smaller and smaller until accumulation, +which is the life of the modern world as distinguished +from the ancient, would be blighted. The industrial +classes would be reduced to servitude, enormous +fortunes would be gathered by fraud, speculation, +cruelty, and progressive society would relapse into +sterility. Fortunately the minister could not persuade +people to adopt this fatal policy. Fortunately, +in this particular, niggardliness went hand in hand +with common-sense.</p> + +<p>That the churches, under the lead of the ministers, +have done a vast deal in the direction of charity, so +far from being denied or disputed, is cordially +allowed and even maintained. Indeed, this has been +their chief function, and they have discharged it +with immense zeal and astonishing results.</p> + +<p>But that it was an "ideal" profession is, as I said, +a recommendation to the ministry. It is a broad +foundation for spiritual-mindedness, for unworldliness.<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> +True, the habit of dealing with abstract topics, +of holding commerce with purely speculative themes, +of entertaining mere theories which cannot be verified, +of going back to what are called "first principles," +imparts a curiously vague, dreamy, impersonal, +impalpable character to the minister's intellect, rendering +it unfit to treat concrete questions of life or +morals; for this reason he is not often successful as +a man of business, a practical politician, a manager +of affairs, his cast of mind disqualifying him for +close consideration of details.</p> + +<p>The duty of answering unanswerable questions, +too, of solving problems that are insoluble, of replying +positively to what, from the nature of things, he +cannot know, gives him a kind of ingenuity which +is not genuine insight, but consists in subtle turnings, +windings, in making fine distinctions and splitting +hairs, and inventing ingenious interpretations, rather +than in keen insight or straightforward analysis. He +must seek ways of escape from his pursuers, and, +when no other offers, hide in the thicket of mystery +or run up the tree of faith. He must, if possible, +have an explanation ready, and, if he has none, he +must fall back on authority, and be impressive, +addressing the sentiment of awe which is usually +alive in every bosom, or, in the last resort, asseverating +the truth of revelation, and thus silencing +the debate he cannot continue. If neither conscience +is satisfied, his own or his interlocutor's, there is no +remedy save in submission. He makes no attempt<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> +to clear up his conceptions, or, if he does, ends +at last in vacuity or discontent. His neighbor, +unconvinced, concludes that this is a clerical subterfuge, +and so far loses confidence in a profession he +cannot understand. Probably he does not do it +justice, but the effect is the same,—a rooted depreciation +such as would not be felt towards a layman +who simply said that he had no answer.</p> + +<p>The minister, also, is generally committed to a +conception of the universe as a product of the +Supreme Will which, makes him an apologist. He +is, after a fashion, in the secret of God. He is +supposed to deliver messages and to utter oracles. +His is the wisdom of the Eternal. His is the Bible. +His are the testimonies. He must follow the ways +of the Spirit and defend the divine economy in the +constitution of the world. But in each case, every +allowance being made for indefiniteness, for largeness +of statement and broadness of exposition, the +minister must be a champion of the Infinite Wisdom +and Goodness, pledged to maintain it against all +opponents; and however cordially he may choose +that part, the consciousness of being bound may act +as a fretting annoyance, not to say a galling restraint.</p> + +<p>A singular dogmatism often accompanies this +claim to speak in the name of the Almighty; the +minister must enunciate truths, not deliver opinions. +An authoritative tone gets into his voice, pervades +his manner, affects his whole expression of face, +is conveyed by his gait and walk, so that he is<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> +known at once from afar. Men hush their voices +in his presence, ventilate thoughts not natural to +them, conceal their actual sentiments, from a feeling +that he is to be deferred to, not argued with like +another man. The tone of the pulpit animates his +conversation and works into the very structure of +his thought. He is always a preacher. The atmosphere +of Sunday hangs about him. He carries the +New Testament into the parlor; unconsciously to +himself he uses the language of authority, and finds +to his mortification that he is angered by dispute.</p> + +<p>The duty of administering consolation to the +afflicted adds to this visionary frame of mind. Frequent +intercourse with the suffering, sad, and bereaved, +intimate commerce with sick-beds and graves, +besides creating ghostly dispositions, deepens his +cast of thought. To comfort people under disappointments, +to smooth the rugged path, to quiet the +perturbed heart, is a business to discharge which all +the resources of faith are called into requisition, and +any means that will accomplish the end in view are +considered as justifiable. In the effort to find comfortable +things to say, the temptation to say pleasant +things, easy things, amiable things, to present the +kindly aspect of Providence, and to indulge happy +fancies in regard to human allotments and destiny, +is exceedingly strong; so that one may come at last +to believe himself what gives so much contentment +to others in the severe crises of existence. The loving +heart is in perilous proximity to the thinking<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> +head. All the sweetest feelings of our nature, the +wish to console people, to make them patient, trusting, +resigned, cheerful, are brought in to reinforce +the faith in a benignant purpose on the part of the +Creator, and an unquestioning disposition is encouraged +in the spiritual physician as well as in the +stricken patient.</p> + +<p>Mr. Henry James says ("Substance and Shadow," +p. 214): "Protestant men and women, those who +have any official or social consequence in the church, +are apt to exhibit a high-flown religious pride, a +spiritual flatulence and sourness of stomach which +you do not find under the Catholic administration." +This is strong language, but not too strong considering +the author's abhorrence of exclusiveness, separation, +Pharisaism, and his identification of this with +official religion.</p> + +<p>If humility is the base of all the virtues, as it is +commonly reported, then a profession that directly +favors pride is not productive of the highest type of +character. And if love,—kindness, brotherhood, fellowship,—is +the fulfilment of the law, then a calling +that puts desire in conflict with duty is not conducive +to unity or peace, whether in the private mind +or in the collective household. Character, as <i>naturally</i> +interpreted, consists of an innate superiority to +one's fellow-men in the qualities that glorify humanity, +purity, heavenly-mindedness, patience, earnestness, +truthfulness, sincerity. Character, as <i>spiritually</i> +interpreted, consists of the cordial affiliation with<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> +one's fellow-men in the qualities that unite the atoms +of humanity in love, compassion, humility, forgiveness, +sympathy. But the higher view has not prevailed +in my experience; let me repeat, in the most +emphatic language at my command, my conviction +that ministers as a body do not succumb to the temptations +thus apparently incident to their profession.</p> + +<p>It is commonly supposed that the intellectual part +of the minister's labor—the making of the sermons—is +most severe. It is imagined that the task of +addressing the same audience every Sunday must be +exceedingly arduous. This is a mistake. There is +a facility of work in every profession. The mind +becomes accustomed to running in certain grooves, +to going through the same process of thinking, to +applying the same rules to many details of practice. +The longer one's continuance in the ministry, the +easier this becomes. Experience accumulates. Themes +multiply. Novel suggestions occur. New thoughts +arise. Fresh books are written. Singular questions +are proposed. Problems present fresh aspects. The +old interests remain in all their force. Men never +tire hearing about God, Immortality, Destiny. In +truth, the intellectual difficulties become less and less +appalling until at last they disappear. The real +effort is to keep alive the feelings of humanity; to +overcome the inclination towards separation into +classes; to avoid distinguishing between persons; to +keep love glowing; to maintain the supremacy of +soul; to identify spirituality with custom. The<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> +preaching is subordinate not to the private practice +alone, but to the religious attitude towards mankind, +which is conditioned on charity and the recognition +of human worth and sonship. The most beautiful +trait in the pastor is his universality, his simple, unaffected +manhood.</p> + +<p>But enough of criticism. It is a privilege to belong +to a profession occupied with things ethereal; +to be interested in the grandest themes; to hold +intercourse with the loftiest minds; to live aloof +from the world; to put the happiest constructions on +the events of human life; to interpret Providence +beneficently. And it is my firm persuasion that in +proportion as the profession throws off the thraldom +of ecclesiasticism and dogmatism, it increases in +power and is sure to recover its ancient superiority.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span></p> +<h2>XII.<br /> + +MY TEACHERS.</h2> + + +<p>Among Englishmen, I owe the most to James +Martineau, at the time of my ordination (1847), a +Unitarian clergyman in Liverpool. His lectures in +the Unitarian controversy (1839) on "Christianity +without Priest and without Ritual," on "The Christian +View of Moral Evil," on "The Bible: What It +Is and What It is Not"; his articles on "Distinctive +Types of Christianity," on "Creeds and Heresies of +Early Christianity," on "The Ethics of Christendom," +on "The Creed of Christendom," on "St. Paul and +His Modern Students," made a profound impression +on my mind. One passage in particular, at the close +of the essay on "The Ethics of Christendom," still +lingers in my memory:</p> + +<div class="blockquot"><p>The old antagonism between the world that now is and any +other that has been or is to come, has been modified, or has +entirely ceased.... <i>Here</i> is the spot, <i>now</i> is the time for +the most devoted service of God. No strains of heaven will +wake man into prayer, if the common music of humanity stirs +him not. The saintly company of spirits will throng around +him in vain if he finds no angels of duty and affection in his +children, neighbors, and friends. If no heavenly voices wander<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> +around him in the present, the future will be but the dumb +change of the shadow on the dial. In short, higher stages of +existence are not the refuge of this, but the complement to it; +and it is the proper wisdom of the affections not to escape the +one in order to seek the other, but to flow forth in purifying +copiousness on both.</p></div> + +<p>Martineau's intellectual fidelity, accurate learning, +earnestness of feeling, were exceedingly fascinating.</p> + +<p>In this country Ralph Waldo Emerson was the +great teacher. He gave an atmosphere rather than +a dogma. He was air and light. He is best described, +not as a philosopher, a man of letters, a +poet, but as a seer. His gift was that of insight. +This he tried to render comprehensive, searching, +intelligent, accurate, by reading, study, meditation, +the acquaintance of distinguished men; but he was +never beguiled into thinking that learning, eloquence, +wit, constituted his peculiarity. He had a penetrating, +eager, questioning look. His head was thrust +out as if in quest of knowledge. His gaze was +steady and intense. His speech was laconic and to +the purpose. His direct manner suggested a wish +for closer acquaintance with the mind. His very +courtesy, which was invariable and exquisite in its +way, had an air of inquiry about it. There was no +varnish, no studied grace of motion or demeanor, no +manifest desire to please, but a kind of wistfulness +as of one who took you at your best and wanted to +draw it out. He accosted the soul, and with the +winning persuasiveness which befits friendliness on<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> +human terms. There was a certain shyness which +indicated the modesty which is born of the spirit.</p> + +<p>But a commanding doer he certainly was not; +that is, he was no man of expedients, of practical +resources, of merely executive will. He appreciated +this kind of ability, as his lecture on Napoleon +shows, but he possessed little of it, his Yankee ingenuity +being more confined in its range. The moral +courage belonged to him, the earnestness, the faith, +but his ethereal qualities lacked driving force. His +principles made him interested in every movement +of reform, for he had a boundless hope which led +him sometimes into extravagant anticipations of +truth and benefit. Every sign of life, intellectual, +moral, spiritual, caught his eye, and so long as it +promised new developments of power his eager sympathy +went with it, but when the creative period +ceased he turned away. He early enlisted in the +anti-slavery cause, not because he had entire confidence +in the negro, or specially liked the abolitionists, +but because he demanded the utmost liberty for +all men in order that substantial advantages might +be widely shared; but he was not prominent among +the workers of that reform. His name stood foremost +in the list of those who claimed the emancipation +of woman from social or political disability, not +that he was a worker in the woman's-rights phalanx, +not that he looked for any immediate benefit from +that agitation, or felt any particular interest in the +leaders or in the success of that individual crusade,<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> +but that he was in favor of the largest opportunity +for all human beings, and wished every particle of +power to be used. From the first he welcomed the +Free Religious Association as giving promise of +original light, greater breadth, fresh vigor, new +revelations of knowledge in that most ideal, but most +deplorably limited, of all spheres; but when in his +view that promise was unfulfilled, though his name +still stood with those of its vice-presidents, he ceased +to take any part in its proceedings or to feel any +personal concern in its affairs. There was something +theoretical, speculative, in his attitude as a reformer. +His philosophy pledged him to the utmost individualism, +and this called for the utmost liberty, that +each might receive all he could of the divine fulness +and be as much as his nature required. Hence his own +limited expectation; hence his enthusiasm in behalf of +individuals like Walt Whitman, John Brown, Henry +Thoreau; hence the light that came into his eyes +when he sat in some reform convention where high +thoughts were spoken. His word was given, and it +was always inspiring, emancipating, uplifting, heard +in the valleys from the dizziest heights of vision; +but force was not his to give. Such words were +more than "half battles," to be sure, so invigorating +were they to all the champions of good causes, but +they were <i>words</i> still, and seemed to proceed from +some upper region of impersonal mind. They expressed +convictions, feelings, desires, but there was +lack of blood in them. They seemed made of air;<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> +there was soul behind them, but not as much body +as many wished. In a word, all the ideal elements +were present. He was a man who believed, felt, +hoped, had vast resources of faith, but was a thinker +more than an actor. Thinking is indeed doing, yet +not in the same sphere of achievement.</p> + +<p>Emerson recognized the limitations of genius. +"Life is a scale of degrees," he says in the lecture on +the "Uses of Great Men."</p> + +<div class="blockquot"><p>Between rank and rank of our great men are wide intervals. +Mankind have in all ages attached themselves to a few persons +who, either by the quality of that idea they embodied, or by +the largeness of their reception, were entitled to the position of +leaders and lawgivers.... With each new mind a new +secret of nature transpires; nor can the Bible be closed until +the last great man is born.... We cloy of the honey of +each peculiar greatness. Every hero becomes a bore at last.... We +balance one man with his opposite, and the health +of the state depends on the see-saw.</p></div> + +<p>Emerson looks forward to the time when all souls +shall lie open to the heavenly influx, and he regards +greatness as an earnest of that possibility. What +disappointments he must have felt as he was forced +to turn away from people who should have been +saints and heroes, but were none! What bitter +moments he must have known when he stretched +out his arms to welcome a goddess and embraced +only a cloud! But his expectations continued eager; +no feature betrayed evidence that these practical +refutations of his theory had effect on his heart.<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p> + +<p>Whether Emerson's constant belief in the Over-soul, +his stubborn theism, his persuasion of an immanent +God, was an advantage or a disadvantage to his +philosophical view of the universe may be doubted. +On the one hand, we cannot question the fact that +he owed to it his enthusiastic faith in the substantial +unity of creation, his optimism, his assurance of +future progress, his confidence in man, his moral +earnestness, his elevation of soul, his buoyancy of +spirit, his forwardness in all endeavors after reform. +On the other hand, it can hardly be denied that it +led him to take some things for granted, diverted his +mind from the unprejudiced observation of phenomena, +prevented his rendering full justice to the +scientific method, was the cause of wide aberrations +in his estimates of human character, and of a curious +onesidedness in his judgments on human condition.</p> + +<p>Emerson was always profoundly religious, at +heart a supernaturalist. The blood of centuries of +pious ancestors was in his veins. His soul was +uppermost, not his intellect nor his heart. He was +a closet man, a minister at the altar. True, he +rejected every form of the religious sentiment, and +moved with entire freedom among dogmas however +expressed in word or in rite. Every attempt at +giving voice to spiritual emotion was disagreeable +to him.</p> + +<div class="poem"><div class="stanza"> +<span class="i0">I like a church; I like a cowl;<br /></span> +<span class="i0">I like a prophet of the soul;<br /></span> +<span class="i0">And on my heart monastic aisles<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span><br /></span> +<span class="i0">Fall like sweet strains or pensive smiles;<br /></span> +<span class="i0">Yet not for all his faith can see<br /></span> +<span class="i0">Would I that cowled churchman be.<br /></span> +</div></div> + +<p>Theology had fallen from him like a shroud. He +would not venture any definition of the spiritual +laws. Doctrine had become faith; prayer was +changed into aspiration; the speechless utterance +was the only one he cordially listened to. But faith +he held fast; aspiration he cherished; the inarticulate +language of the eternal was ever in his ears.</p> + +<p>Ever and anon would come a burst of conviction. +"Oh, my brothers, God exists!" he cries in an +ecstasy of emotion. Some years ago Emerson seemed +fascinated by the inductive method, so that some of +his admirers thought he would become a convert to +physical science. But the bent of his nature asserted +itself, and he pursued the deductive system as before. +His passion for "First Truths," as they were called, +was irresistible. He could not abandon the philosophy +of intuition, and all his studies—comprehensive, +profound, and original as they were,—his insatiable +thirst for knowledge, his inordinate appetite for +details of fact, incidents, anecdotes, gleanings from +literature of every kind, were subservient to this.</p> + +<p>Emerson's serenity is often spoken of as evidence +of the power of his religious faith. It may allow +of this construction, but it may be accounted for on +other and different grounds which lie nearer at +hand and proceed immediately from more obvious +sources. How far may a long ancestral experience<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> +in devout meditations, practices, longings, worked +into the system and producing a sedate, calm, interior +temperament, go in explaining that almost imperturbable +tranquillity? The piety of his forefathers +was so genuine that it drove him from the church +of his adoption, and rendered another calling sacred. +Their descendant exhibited the same saintliness +which they possessed but in a different fashion. +And he was probably saintlier than they were, +because he was their child. His brothers had the +same characteristic of equanimity by virtue of the +same parentage. His brother William, whom I +knew intimately in New York, showed in his daily +life a similar dignity, and tradition reports the same +of Charles. It was the perfect fruitage of centuries +of heavenly-minded men, not the peculiarity of an +individual soul.</p> + +<p>This predisposition to inwardness was favored by +the long seclusion of Concord, which kept Emerson +aloof from the world and prevented the friction +which is so damaging to serenity. He saw those +only who respected, loved, honored, and revered +him. He came into collision with none. Men of +thought, unambitious men, students, farmers, were +his fellow-townsmen. Several hours in each day he +was alone with his books or his mind. When he +visited the city it was for an intellectual or social +purpose, as one who had dropped from a star and +was soon to vanish. His contact was with men of +letters, clergymen, publishers, friends, gentlemen<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> +interested in mental pursuits who had left their +business in order to disport themselves in the fields +of thought. These added to his stores of wisdom, +and sent him home replenished rather than drained. +The gains of his day were not dissipated either by +business occupation or pleasure.</p> + +<p>Then, whether from disposition or philosophy we +cannot tell, this man avoided everything dark, evil, +unwholesome, unpleasant. Sickness of all kinds, +complaint, depression, melancholy, was an abomination +to him. He turned away from ugly sights and +sounds, thus evading conflict. He never argued, +never discussed, but said his word as well as he +could, and encouraged others to say theirs, in this +way hoping to get at the truth. By this course he +escaped the usual provocations to ill-temper, and +was forced upon an undisturbed equipoise of mind. +Nothing helps serenity so much as avoidance of +contest, and when one can thoroughly convince himself +that there is no rooted evil in the world to be +fought against, an even condition of soul is not hard +to maintain; optimism is proverbially cheerful, but +an optimism that is grounded in principle must be +unconquerable by any force that circumstances can +bring against it.</p> + +<p>It must be remembered that Emerson was not a +man of warm temperament, not tropical in color or +in heat; more like the morning, cool and breezy, than +like the sultry noon-day, or the glowing evening; +more like the dewy spring, than the effulgent summer<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> +or the fruit-bearing autumn; not a child of the +sun, rather suggesting the still, white, imaginative +moonlight. There was an air of remoteness about +him. His remark to the inn-keeper,—"heat me red-hot," +tells the story. Simple habits kept his frame +wiry, and a New England nurture saved his mind +from luxuriant uncleanness. By nature he was passionless. +The beautiful "Threnody" on the death +of his boy, reveals the sorrow of a soaring mind +rather than the grief of a crushed heart. To command +one's self enough for such an effort evinces a +rare power of rising above mortal conditions. Such +a constitution finds solitude congenial and is calm by +force of inclination. Friendship seems an emotion +better suited than love to that ethereal soul, which +was always radiant but seldom burning, benignant, +seldom craving, always gracious in imparting, seldom +hungry for receiving. One might walk in his illumination, +but one could hardly bask in his heat, or +lie on his bosom, or nestle near his heart. They +that knew him at home may speak more warmly of +him, but thus he appeared to people outside; thus he +appeared to many who had admired him as I did +and tried to get close to him.</p> + +<p>The love of wild, untrimmed nature, the want of +interest in cultivated gardens, was part of his theory +of the universe as the expression of God; the richer, +the less it was interfered with. He would approach +as near to the Creator as possible, listening for the +divine voice, which was most clearly heard in the<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> +wilderness. To the same source must be ascribed +his partiality for wild, untrained men,—foresters, +hunters, pioneers, trappers, back-woodsmen. He +sought everywhere after originality, freshness, power, +in individuals and in groups. He hailed a genius, +however rough. Unconventionality excited his enthusiasm +to such a degree that he could scarcely +contain himself, but said the most extravagant things +in the ecstasy of his hope. Men of polished outside +he did not care for; mechanical men, however successful, +politicians, however popular and adroit, were +his aversion. Accomplishments, however great, scholarship +however finished, he did not respect. He +wanted the rough, uncut gem. Genius of whatever +description, in whatever class, whatever its order or +grade, was his joy. In him the love of truth predominated. +He submitted to the inconvenience of +imperfect opinion, but respected the highest law of +his being. He believed in the eternal laws of mind, +in the self-existence of right, in purity, veracity, +goodness. He was one of the most honest of men, +one of the cleanest, and he did his utmost to bring +his life into correspondence with his best thought. +That all created things must be imperfect was part +of his creed; that this imperfection ran through +human character he was as much convinced as any +man; and his efforts were unceasing to turn men's +eyes towards the beauty "ancient but ever new," +which he in his moments of insight beheld. No one +lives up to his most exalted faith. No one ever<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> +endeavored to do so more sincerely and humbly than +Ralph Waldo Emerson.</p> + +<p>In my early ministry, the discourses of Dr. Orville +Dewey on "Human Nature," "Human Life," "The +Nature of Religion," seemed all-sufficing. I read them +over and over again with increasing admiration, and +his solutions of spiritual problems were accepted as +final.</p> + +<p>Miss Mary Dewey, in the admirable memoir of her +father, lays great stress on his affectionate qualities. +These cannot be too emphatically asserted; yet they +probably had more scope than even she suspected. +Indeed, unless I am much mistaken, they formed the +basis of his character. He was a most deep-feeling +man. He loved his friends in and out of the profession, +with a loyal, hearty, obliging, warm, and even +tender emotion, expressing itself in word and deed. +It was overflowing, not in any sentimental manner, +but in a manly, sincere way. He was a man of infinite +good-will, of a quite boundless kindness. His +voice, his expression of face, his smile, the grasp of +his hand,—all gave sign of it. He felt things keenly; +his sensibilities were most acute; even his thoughts +were suffused with emotion. He could not discuss +speculative themes as if they were cold or dry. +Nothing was arid to his mind. In prayer it was not +unusual for his audience to discern tears rolling +down his cheeks. One day, in his study, on speaking +about the intellectual implications of the "Philosophie +Positive," he dropped his head and seemed<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span> +for a moment lost in reverie largely made up of +devotion. In him, heart was uppermost; intellect, +conscience, were of subordinate value when taken +alone; in fact, they were incomplete by themselves, +and wanted their proper substance. He said once +that his skin was so delicate that the least soil on his +hands was felt all through his system and prevented +him from working. This excessive sensibility, which +could not be understood by the world at large, was +at the bottom of his likes and dislikes, of his personal +fears and hopes. Excitement drained off his +strength. He exhausted himself physically, and fell +into ill-health by exertions that would not have +taxed an ordinary constitution. It cost him a great +deal to write sermons, to visit the sick or sorrowing, +to conduct public services. At the same time, he +was disqualified, by a certain want of steel in his +blood, for any but the clerical profession, where +qualities like his are of inestimable value, and of the +rarest kind. He was a minister from the beginning, +always profoundly interested in questions of the interior +life, and though he early left the orthodox +communion and became a preacher of Unitarian +Christianity, making it his work to apply religious +ideas to all the concerns of the natural world and +the secular life, he retained all the fervor of spirit +that charaterized the most devout believer. A vein +of passionate feeling ran through all his discourses, +and while his themes were taken from daily existence, +his thoughts were fixed on eternity. He<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> +was absorbed in the destiny of the human soul, of +the <i>individual</i> soul, bringing all discussions to that +point, and trying to make lasting impressions on the +spiritual natures of men and women.</p> + +<p>When I first knew him he had the reputation +of being a self-indulgent man. This was a great +mistake. His way of life was exceedingly simple, +and his habits were almost abstemious. In fact, +neither his physical nor his mental constitution allowed +of any indulgence in eating or drinking. Still +the impression was a natural one, for a certain +amount of ease, exemption from care, gayety, was +necessary to him. The society of elegant, accomplished +people was indispensable to his recreation +and rest. His motive for seeking such was not the +love of luxury so much as a demand for recreation +and a craving for repose. He was not, in any sense, +an earthy man or one who loved sensual delights. +On the contrary, he was always mindful of his calling, +always intent on high subjects, always ready to +lead intercourse upwards, always, to the extent of +his power, interested in the moral aspect of current +discussions; over-anxious, if anything, to approach +speculative themes. He possessed an eager, unresting, +questioning mind. He was always thinking, +and on great subjects of theology or philosophy, and +he put into them an amount of feeling that is extraordinary +with intellectual men.</p> + +<p>That he should have been so sensitive as he was to +the words and suspicions of anti-slavery men who<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span> +charged him with being an advocate of a fugitive-slave +law, an apologist for slavery, a ready tool of the +inhuman, reactionary party of the country, is not +surprising. His dread of pain, his hatred of falsehood, +his horror of injustice, his love of fair play, +will sufficiently account for this; while the impossibility +of explaining himself kept the wound open. +That for thirty years the sore should have bled, +shows the delicacy of his temperament and the +shrinking nature of his will. To speak of him as +a friend of slavery is absurd. No one can read his +sermon on "The Slavery Question," preached shortly +after the annexation of Texas and at a moment of +great excitement at the North in regard to the +advances of the slave-power, and not perceive that +he was deeply moved.</p> + +<p>"<i>Are these people</i> <span class="smcap">men</span>?" he said; "that is the +question. If they are <i>men</i>, it will not do to make +them instruments for mere convenience,—for the +mere tillage of the soil;—if they are <i>men</i>, it is +not enough to say that they have a sort of animal +freedom from care, and joyance of spirits. If they +are <i>men</i>, they are to be cultivated; their faculties +are to be regarded as precious; they are to be improved.... If +he is a <i>man</i>, then he is not only +improvable and ought to be improved, but he <i>will +improve</i> in spite of all we can do." And a great +deal more to the same effect. He indignantly protested +against treating "an intelligent creature, a +fellow-being, a brother-man, a being capable of<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> +indefinite expansion and immortal progress," as one +would treat a tree, a flower, an ox, or a horse. +"Grant that the African of the present generation +cannot be raised to our stature; yet if in the course +of ages he may be, and if it is our policy systematically +to arrest or to retard his growth, does the +case materially differ from what I have supposed?" +Namely that of a child. Dr. Dewey visited slave-States +and talked with slave-holders in order to make +himself fully acquainted with the condition of opinion +and of feeling about the case, and he took occasion +everywhere to argue the Northern side. This +ought to be enough in the way of vindication of his +personal sentiments.</p> + +<p>At the same time, he was a Unionist of the +Webster school. His attachment to the Union was +intense. Disunion in his judgment meant ceaseless +discord, the end of republican institutions, the arrest +of civilization, the indefinite postponement of progress, +the hopelessness of education and uplifting for +the slave, the withdrawal of Northern influence, the +final overthrow of government by moral powers. A +long reign of anarchy, in the course of which the +lovers of the race must see their visions of good disappear, +would supervene, and this he could not +contemplate with equanimity.</p> + +<p>Then he was an old-fashioned enemy of war, +especially of civil war. He was a sincere lover +of peace, and a believer in the arts of peace, in +industry, education, the diffusion of intelligence, the<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> +weaving of the ties of fraternity; and though he +acknowledged the heroic mission of strife, he recoiled +instinctively from it. War, in his estimation, +was an inevitable necessity in the order of the world, +but it was an awful element in the "world problem"; +"a fearful scourge," a condition to be outgrown +along with vice, passion, injustice, selfishness, ambition, +a sign that is destined to disappear as intelligence +and Christianity come in. It must be submitted +to as an ordination of Providence, but it should +never be precipitated by men, least of all should it +be brought on hastily, by unreasonableness, malignity, +or hate. The evils of war were precisely such +as appealed most directly to his imagination; they +were so personal, they were so domestic, they were +so pitiable, they were so full of tears. He shrank +from violence, from rage, from party ambition, from +curses and cries. He loved his countrymen, and, so +long as any reason remained, he could not bear to +think of fighting. So long as any oil was left in the +can, the troubled waters were not to be abandoned +by the peace-makers. It was much for him to have +patience with those who used angry words, even in +a cause of righteousness. He, for his part, could +not scold or overstate, or do anything in a harsh +temper.</p> + +<p>Dr. Dewey believed in colonization; not necessarily +in Africa, but in a separation between the +white and black races, in the civilization of the +negro. In the tenth lecture of the course on "The<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> +Problem of Human Destiny" (1864), he takes +occasion to welcome "the great hope" that thus +was opened "for purging our American soil from +the stain of slavery. Many of us have long been +asking how this is to be done. Look at Africa, +surrounded by a wall of darkness, and filled with +cruelty and blood, with no civilizing influence in +herself, as the story of ages has proved; what now +do we see? Britain sends to her borders the man-stealer, +to tear her children from her bosom and +transport them to the American colonies. It was a +deed of unmingled atrocity, compared with which +capture in war was generous and honorable; the +African King of Dahomey grows white by the side +of the Saxon slave-trader. But what follows? The +African people in this country improve, and are +now far advanced beyond their kindred at home. +And now they begin to return; they are building a +state on their native borders which promises to stop +the slave trade with Africa and to spread light and +civilization through her dark solitudes." At the +close of his discourse on the slavery question, he +said:</p> + +<div class="blockquot"><p>If I were to propose a plan to meet the duties and perils of +this tremendous emergency that presses upon us, I would engage +the whole power of this nation, the willing co-operation +of the North and the South, if it were possible, to prepare this +people for freedom; and then I would give them a country +beyond the mountains,—say the Californias,—where they +might be a nation by themselves. Ah! if the millions upon +millions spent upon a Mexican war could be devoted to this<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> +purpose,—if all the energies of this country could be employed +for such an end,—what a noble spectacle were it for all the +world to behold, of help and redemption to an enslaved +people! What a purifying and ennobling ministration for +ourselves!</p></div> + +<p>The intimacy with Dr. Charming re-inforced the +conclusions which were native to Dr. Dewey's temperament. +The moderate view, the dread of overstatement, +the fear of fanaticism, the faith in reason, +the love of tranquillity, the desire after truth, were +rooted in his mind. His constitutional conservatism +was confirmed. Then he was a Unitarian, and therefore +rational in his methods, inclined to judge by +arguments, to sift opinions by the understanding. +The abolitionists were, for the most part, either Calvinists +or transcendentalists, people who followed an +inward voice, who placed interior conviction before +ratiocination, and encouraged moral sentiment to +take the lead in action, blowing coals into a flame, +and not content unless they saw a blaze. The Unitarians, +as a class, were not ardent disciples of any +moral cause, and took pride in being reasoners, +believers in education, and in general social +influence, in the progress of knowledge, and the +uplifting of humanity by means of ideas. The +habit of discountenancing passion may have been +fostered in a school like this. Perhaps if young +Dewey had continued in his old belief he would +have been a more vehement reformer than he was. +His natural glow was softened down into a mild<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> +effulgence, communicating warmth to his convictions, +but not producing a burning zeal for any substance +of doctrine.</p> + +<p>His power of emotion made him a powerful +preacher but prevented his being a great philosopher. +Dr. Bellows, who was his close friend for many years, +described him as a man of "massive intellectual +power," and then went on to impute to him the gifts +that belong to the pulpit orator: "poetic imagination," +a "rare dramatic faculty of representation." +Perhaps by "massive" Dr. Bellows meant the power +to throw thoughts in a mass, with cumulative effect. +This power Dr. Dewey certainly possessed in an +extraordinary degree. But of philosophical talent +he had little. Indeed, he seemed to be conscious of +this himself. At the end of his first lecture before +the Lowell Institute he said:</p> + +<div class="blockquot"><p>I am not sorry that the place and occasion require me to +make this a popular theme. I am not to speak for philosophers, +but for the people. I wish to meet the questions which arise +in all minds that have awaked to any degree of reflection +upon their nature and being, and upon the collective being of +their race. I have hoped that I should escape the charge of +presumption by the humbleness of my attempt—the attempt, +that is to say, to popularize a theme which has hitherto been +the domain of scholars.</p></div> + +<p>The lecture assumes the existence of a Personal +God, the reality of a conscious soul, the freedom of +the human will, the fact of a moral purpose in creation, +the perfectibility of man, the idea of progress,<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> +the evidence of design in the universe attesting a +divine intelligence. The treatment nowhere shows +metaphysical acumen or speculative insight. On +every page is brilliancy, eloquence, skilful manipulation +of arguments, fervent appeal to conscience. +Nowhere is subtilty or depth of intuition. Take for +example the discourse on "The Problem of Evil," the +most intellectually exacting of all subjects. It ends +thus after a series of pictures:</p> + +<div class="blockquot"><p>Give me freedom, give me knowledge, give me breadth of +experience; I would have it all. No memory is so hallowed, +no memory is so dear, as that of temptation nobly withstood, +or of suffering nobly endured. What is it that we gather and +garner up from the solemn story of the world, like its struggles, +its sorrows, its martyrdoms? Come to the great battle, thou +wrestling, glorious, marred nature! strong nature! weak +nature! Come to the great battle, and in this mortal strife +strike for immortal victory! The highest Son of God, the best +beloved of Heaven that ever stood upon earth, was "made +perfect through suffering." And sweeter shall be the cup of +immortal joy, for that it once was dashed with bitter drops of +pain and sorrow; and brighter shall roll the everlasting ages, +for the dark shadows that clouded the birth-time of our being.</p></div> + +<p>This is not argument, but preaching—- very fine, +stimulating, powerful preaching, but preaching nevertheless; +quite different from James Martineau's treatment +of the same theme, in the course of the Liverpool +lectures (delivered in 1839). Mr. Martineau, too, +addressed a popular assembly, and closed his discourse +in a strain of exhortation. Still, the grave +tone of the previous discussion sobered the rhetoric,<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> +and the background of the ancient debate made the +moral lessons solemn. Philosophy yielded to the +necessities of ethics, much as the "Kritik der Reinen +Vernunft" gave place to the "Kritik der Practischen +Vernunft" of Kant—the preacher and the reasoner +standing indeed on different ground, but the moral +instruction being tempered by the philosophical.</p> + +<p>Orville Dewey was a great preacher, perhaps the +greatest that the Unitarian communion has produced; +greater as a preacher than Dr. Channing, because +more various and more sympathetic, nearer to the +popular heart, less inspired by grand ideas, and for +that reason more moving. He was imbued with +Channing's fundamental thought—the "Dignity of +Human Nature,"—and illustrated it with a wealth +of imagination, enforced it by an urgency of appeal, +quickened it by an affluence of dramatic representation +all his own. His function was to apply this +doctrine to every incident of life, to politics, business, +art, literature, society, amusement, and he did this +with a boldness, a freedom, a frankness unusual at +any time, but without example when he was in the +ministry. I shall never forget, in one of his sermons, +an allusion to a symphony of Beethoven which gave +me a new conception of the essential humanity of +the pulpit's office, of the close association that there +was between religion and art. His conversational +style, impassioned but not stilted and never turgid, +was exceedingly impressive, while his constant employment +of the forms of reasoning added weight to<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span> +his sentences. The discourse was plain, and yet +from its copiousness it was ornate; and the affectionate +tone assumed an air of grave remonstrance +which was deepened in effect by the appearance of +formal logic. The hearer seemed to be admitted to +the secrets of a living, earnest mind, and to be listening +to something more than the usual enunciations +of ethical principle. At the same time his own will +was consulted, he was taken into partnership with +the orator and introduced to the processes of conviction. +His state of feeling was considered, his +objections were met, his scruples answered, his arguments +confronted. He was, in short, treated like a +rational being, to be reasoned with, not to be looked +down upon.</p> + +<p>Dr. Dewey was always a friend of liberal thought. +There are no more significant pages in his daughter's +memoir of him than those which contain his correspondence +with Mr. Chadwick, one of the most radical +of Unitarian divines. He was himself a student +of divinity at Andover, early converted to Unitarianism, +became an assistant and warm friend of Dr. +Channing, but instead of remaining stationary in +dogmatic faith, took a rational view of all religious +questions, favored the largest liberality, and welcomed +every effort to adapt spiritual ideas to actual +knowledge. He had no dogmatic prepossessions, +and no professional fears. What he asked for was +sincerity coupled with earnestness. This being given, +conclusions, within certain limits, of course, were of<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> +little moment. Theodore Parker used to sadden and +irritate him, but less on account of his opinions than +on account of his pugnacious manner in expressing +them. Parker rather despised him for what he regarded +as his time-serving disposition, and could not +understand his mental delicacy; but men who +thought as Parker did were even then on the best +terms with Dr. Dewey, whose mellowness, on the +whole, increased instead of diminishing with age, +and was greatest in his declining years.</p> + +<p>He was a man fond of personalities; even in his +addresses on the greatest themes, he would if possible +narrow the subject down to the measure of +individual application. Thus when lecturing on +"The Problem of Evil," after submitting various +considerations, he adds:</p> + +<div class="blockquot"><p>Broad and vast and immense as that problem may appear, +it is after all, in actual experience, purely individual.... +The truth is, nobody has experienced more of it than you or I +have, or might have, experienced. With regard to all the +intrinsic difficulties of the case, it is as if one life had been +lived in the world; and since no man has lived another's life, +or any life but his own, there <i>has been</i> to actual individual +consciousness <i>but one life</i> of thirty, seventy, or a hundred +years lived on earth. The problem really comes within that +compass.... If I can solve the problem of existence for +myself, I have solved it for everybody; I have solved it for +the human race.... Do you and I find anything in this our +life that makes us prize it, anything that makes us feel that +we had rather have it than have it not? Doubtless we do and +other men do; all men do.</p></div> + +<p>This passage illustrates well the tendency to personal<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> +reference that distinguished the man. In a +discourse on war delivered before the Peace Society +he resolves its miseries into those of the individual, +as if mass—affecting, as it does, nations, civilizations, +humanity itself—counted for nothing. This tendency +explains his fondness for his friends, his +strength of sympathy, his tenacity of attachment, +his love for people. It does not betoken a broad, +deep, philosophic mind, but it does betoken a warm, +clinging, affectionate nature.</p> + +<p>It made him too a charming feature in society, a +delightful talker, an easy, graceful, delectable companion, +an interested adviser and counsellor, a +beloved person in his family, an excellent townsman.</p> + +<p>We should be grateful for this, that one has lived +to irradiate a somewhat sad profession, to warm the +bleak spaces of mortal existence, to throw a gleam +of gladness upon the sunless problems of human +destiny. It is a great deal to be assured that a +living heart has walked with us, and that a living +voice has proclaimed the heart-side of man's lot.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span></p> +<h2>XIII.<br /> + +MY COMPANIONS.</h2> + + +<p>These were many, but most of them are living +and cannot, therefore, be spoken of. There is an +advantage in writing about the dead, for they cannot +protest against the handsome things you say, +and they cannot remonstrate against the unhandsome +things. I shall on this account choose but two, +with whom I was very intimate, and who are very +near to my heart. I shall give sketches of John +Weiss and Samuel Johnson, and first of John Weiss.<a name="FNanchor_B_2" id="FNanchor_B_2"></a><a href="#Footnote_B_2" class="fnanchor">[B]</a></p> + +<div class="footnote"> +<p><a name="Footnote_B_2" id="Footnote_B_2"></a><a href="#FNanchor_B_2"> +<span class="label">[B]</span></a> Reprinted from the <i>Unitarian Review</i> of May, 1888.</p></div> + +<p>This man was a flame of fire. He was genius +unalloyed by terrestrial considerations; a spirit +lamp always burning. He had an overflow of +nervous vitality, an excess of spiritual life that +could not find vents enough for its discharge. As +his figure comes before me it seems that of one who +is more than half transfigured. His large head; his +ample brow; his great, dark eyes; his "sable-silvered" +beard and full moustache; his gray hair, +thick and close on top, with the strange line of black +beneath it, like a fillet of jet; his thin, piping,<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> +penetrating, tenuous voice, that trembled as it conveyed +the torrent of thought; the rapid, sudden manner, +suggesting sometimes the lark and sometimes the +eagle; the small but sinewy body; the delicate +hands and feet; the sensitive touch, feeling impalpable +vibrations and detecting movements of intelligence +within the folds of organization (they say he +could tell the character of a great writer by holding +a sealed letter from his hand),—all indicated a half-disembodied +soul. His spoken addresses and written +discourses confirm the impression.</p> + +<p>I first met him at the meetings of the "Hook-and-Ladder,"<a name="FNanchor_C_3" id="FNanchor_C_3"></a><a href="#Footnote_C_3" class="fnanchor">[C]</a> +a ministerial club of which we both were +members. At the house of Thomas Starr King, in +Boston, he read a sermon on the supremacy of the +spiritual element in character, which impressed me +as few pulpit utterances ever did, so fine was it, so +subtle, yet so massive in conviction. Illustrations +that he used stay by me now, after the lapse of more<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span> +than forty years. I next heard him in New Bedford, +at the installation of Charles Lowe, when, in +ill-health and feeble, he gave, in substance, the discourse +on Materialism, afterwards published in the +volume on "Immortal Life." It struck me then as +exceedingly able; and it derived force from the intense +earnestness of its delivery, as by one who could +look into the invisible world, and could speak no +light word or consult transient effects. Many years +later, I listened, in New York, to his lectures on +Greek ideas, the keenest interpretation of the ancient +myths, the most profound, luminous, sympathetic, I +have met with. He had the faculty of reading between +the lines, of apprehending the hidden meaning, +of setting the old stories in the light of universal +ideas, of lighting up allusions. The lecture on +Prometheus I remember as especially radiant and +inspiring; but they were all remarkable for positive +suggestions of a very noble kind.</p> + +<div class="footnote"><p><a name="Footnote_C_3" id="Footnote_C_3"></a><a href="#FNanchor_C_3"><span class="label">[C]</span></a> We copy from a private letter the following +account of the origin of this club and of its grotesque +name, which has lost, alas! its significance to the +younger generation. "In the year 1844 (I think it was) +a few of us young ministers formed a club, including Charles +Brigham, Edward Hale, John Weiss, with one or two elders, as +Dr. Hedge and, later, O. B. Frothingham, Starr King, W. R. Alger, +William B. Greene, and others. We went long without a name, +in spite of my urgent appeals as Secretary, till one fine day, +at George R. Russell's house in West Roxbury, in an after-dinner +frolic, Weiss turned the garden-engine hose upon a fellow-member +and drenched him from head to foot; upon which escapade it +was unanimously agreed to call ourselves the 'Hook-and-Ladder,' +by which name the memory of it is fondly kept among us to this +day. A similar older fraternity had gone by the name of +the 'Railroad Association,' and, in imitation, when it was proposed +to borrow a title from some like line of industry we, on this sudden +whim, chose the fire-department."</p></div> + +<p>His genius was eminently religious. Not, indeed, +in any customary fashion, nor after any usual way. +He belonged to the Rationalists, was a Protestant of +an extreme type, an avowed adherent of the most +"advanced" views, a speaker on the Free Religious +platform, a writer for the <i>Massachusetts Quarterly</i>, +and for the <i>Radical</i>. His was a purely natural, +scientific, spiritual faith, unorthodox to the last degree,—logically, +historically, critically, sentimentally so,—so +on principle and with fixed purpose. The +accepted theory of religion excited his indignation,<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> +his scorn, his amazement, and his mirth. He could +brook no dogmatic limitations, even of the most +liberal sect, but went on and on, past all barriers, +facing all adversaries, confronting every difficulty, +and resting only when there was nothing more to +discover. He had an agonized impatience to know +whatever was to be known, to get at the ultimate +data of assurance. Nothing less would satisfy him. +His cup of joy was not full till he could touch the +bottom. Then it overflowed, and there was glee as +of a strong swimmer who is sure of his tide. His +exultation is almost painful, as he welcomes fact +after fact, feeling more and more positive, with each +new demonstration of science, that the advent of +certainty was by so much nearer. Evidence that to +most minds seemed fatal to belief was, in his sight, +confirmatory of it, as rendering its need more clear +and more imperious. "We need be afraid of nothing +in heaven or earth, whether dreamt of or not in our +philosophy." "The position of theistic naturalism +entitles it not to be afraid of all the scientific facts +that can be produced." "There is dignity in dust +that reaches any form, because it eventually betrays +a forming power, and ceases to be dust by sharing +it." "It is a wonder to me that scholars and clergymen +are so skittish about scientific facts." "We owe +a debt to the scientific man who can show how many +moral customs result from local and ethnic experiences, +and how the conscience is everywhere capable +of inheritance and education. He cannot bring us<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> +too many facts of this description, because we have +one fact too much for him; namely, a latent tendency +of conscience to repudiate inheritance and +every experience of utility, to fly in its face with a +forecast of a transcendental utility that supplies the +world with its redeemers, and continually drags it +out of the snug and accurate adjustment of selfishness +to which it arrives." There is a great deal to +the same purpose. In fact, Mr. Weiss cannot say +enough on this head. He accepts the doctrine of +evolution in its whole length and breadth. "Of +what consequence is it whence the living matter is +derived? We are not appalled at the possibility +that organic matter may be made out of non-living, +or, more properly, inorganic matter. We are nerved +for such a result, whether it occur in the laboratory +or in nature, by the conviction that the spiritual +functions are no more imperilled by using matter in +any way, than that the Creator hazarded his existence +by originating matter in some way to be used +by himself and by us." "Science does me this inestimable +benefit of providing a universe to support +my personal identity, my moral sense, and my feeling +that these two functions of mind cannot be +killed. Its denials, no less than its affirmations, set +free all the facts I need to make my body an expression +of mental independence. Hand-in-hand with +science I go, by the steps of development back to +the dawn of creation; and, when there, we review +all the forces and their combinations that have<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> +helped us to arrive, and both of us together break +into a confession of a force of forces."</p> + +<p>This cordial sympathy with science, this absence +of all savor of a polemical spirit, this hearty welcoming +of every fact of anatomy and chemistry, is +very noble and inspiring. It is very wise, too, though +the noble, hearty side was alone attractive to him. +He had in view no other, being a single-minded lover +of truth. But, nevertheless, he could not have +adopted a more politic course. For thus he propitiated +the scepticism of the age, struck in with the +prevailing current, disarmed opposition, and erected +his own principles on the eminence which scientific +men have raised and which they cannot build too +high for his purposes. He doubles on his pursuers, +and fairly flanks his foes. This throws the labor of +refuting him on the idealists, who may not care to +become responsible for his positions, and may demur +to conclusions he arrives at, while they cannot but +applaud his general aims, and wish they could give +positive assent to all his specific doctrines. There +was always this discrepancy between his sentiment +and his logic; but it came out most conspicuously +in his elaborate arguments.</p> + +<p>The burden of his exposition was the existence of +an ideal sphere, quite distinct from visible +phenomena; facts of consciousness attesting personality, +a moral law, an intelligent cause, an active conscience, +a living heart; order, beauty, harmony, humanity, +self-forgetfulness, self-denial. As he states it:<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span></p> + +<div class="blockquot"><p>I claim, against a strictly logical empirical method, three +classes of facts: first, the authentic facts of the Moral Sense, +whenever it appears as the transcender of the ripest average +utility; second, the facts of the Imagination, as the anticipator +of mental methods by pervading everything with personalty, +by imputing life to objects, or by occasional direct suggestion; +third, the facts of the Harmonic Sense, as the reconciler of discrete +and apparently sundered objects, as the prophet and +artist of number and mathematical ratio, as the unifier of all +the contents of the soul into the acclaim which rises when the +law of unity fills the scene. Upon these facts, I chiefly sustain +myself against the theory which, when it is consistently explained, +derives all possible mental functions from the impacts +of objectivity.</p></div> + +<p>If Mr. Weiss had stopped with this general thesis, +he would probably have carried most Rationalists, +certainly the mass of Transcendentalists, with him. +They would have been only too glad to welcome so +clear and brilliant a champion. But he insisted on +gathering up these conceptions into two points of +doctrine—God and Immortality. On these points +his arguments become strained, and too subtle for +ordinary minds. Indeed, many will be inclined to +suspect his whole exposition, which would be a misfortune +of a very grave character. Mr. Emerson +avoided all definite assertion of personality carried +beyond the limits of individuality in the present +state of existence. Mr. Weiss is more daring, and +proclaims a God who arranges creation <i>as it is</i>, and +an immortality that drops what to most people constitutes +their highly valued possessions—namely, +their "animalities" of various kinds. What will<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> +most men think of a God who "takes his chances," +who "in planet-scenery and animal life is at his +play," who puts up in his divine laboratory "curare +and strychnine," and cannot "recognize the word +<i>disaster</i>," though he makes the thing? To how +many will an immortality be conceivable that can +"belong only to immutable ideas," that only "springs +from the vital necessity of their own souls," that is a +clinging "to the breast of everlasting law"?</p> + +<p>To tell the truth, the arguments themselves for +this rather questionable result of idealism are somewhat +unconvincing, not to say fanciful. They are +chiefly of a dogmatic kind, that may be met with +counter affirmations, equally valid. Many of them +are stated in a symbolical or poetical or illustrative +manner, the most dangerous of all methods. Examples +of this might be multiplied indefinitely. I +had marked several for confirmation, but they were +too long for quotation. One instance of his mode of +reasoning may be given<a name="FNanchor_D_4" id="FNanchor_D_4"></a><a href="#Footnote_D_4" class="fnanchor">[D]</a>:</p> + +<div class="blockquot"><p>It is objected that no thought and feeling have ever yet been +displayed independently of cerebral condition; they must have +brain, either to originate or to announce them. If brain be +source or instrument of human consciousness, what preserves +it when the brain is dead? But there would have been no +universe on such terms as that. What supplied infinite mind +with its preliminary <i>sine qua non</i> of brain matter?</p></div> + +<div class="footnote"><p><a name="Footnote_D_4" id="Footnote_D_4"></a><a href="#FNanchor_D_4"><span class="label">[D]</span></a> It occurs in "American Religion," p. 149.</p></div> + +<p>But, surely, if this is an argument at all, if it does +not beg the very question in debate—namely, whether<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> +there is an infinite mind,—is it not an argument for +atheism? For either the existing universe fully expresses +Deity, in which case Deity is something less +than infinite; or Deity must be conceived as very +imperfect, and a progressive, tentative Divinity is no +better than none.</p> + +<p>To be sure, he says: "We attribute Personality +to the divine Being, because we cannot otherwise +refer to any source the phenomena that show Will +and Intellect." That is to say, we yield to a logical +necessity. To argue that materialism "reeks with +immortality" because "the baldest negation is not +merely a verbal contradiction of an affirmation, but +a contribution to its probability,—for it testifies that +there was something previously taken for granted,"—is +really a play upon words, inasmuch as the denial +is simply an affirmation of certain facts, and by no +means a categorical declaration involving all the facts +at issue. By claiming none but relative knowledge, +the antithesis is removed.</p> + +<p>One is conscious of a suspicion that the author's +tremendous overflow of nervous vitality had much +to do with the vehemence of his persuasions. He +himself countenances such a suspicion. "I confess," +he declares, "to an all-pervading instinct of personal +continuance, coupled with a latent, haunting feeling +that there is a point somewhere in human existence, +as there has been in the past, where animality controls +the fate of men. Where is that point? We +recoil from every effort to draw the line." He had<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> +a very strong sense of personality, with its inevitable +reference of persistency. "To us, perhaps," he cries, +in a kind of anguish, "no thought could be so dreadful, +no surmise so harrowing, as that we might slip +into nonentity. We impetuously repel the haunting +doubt. We shut the eyes, and cower before the +goblin in abject dread until it is gone. With the +beauty-loving and full-blooded Claudio, we cry,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Oh, but to die, and go we know not where."<br /></span> +</div></div> + +<p>and he quotes the rest of the famous passage in +"Measure for Measure," adding for himself: "Put +us anywhere, but only let us live; and we could feel +with Lear, when he says to Cordelia,—</p> + +<div class="blockquot"> +<div class="poem"> +<div class="stanza"> +<span class="i4">Come, let's away to prison.<br /></span> +<span class="i0">We two alone will sing like birds i' the cage."<br /></span> +</div> +</div> + +<p>Then, too, there come to us the tender and overpowering +moments when we can no longer put up with being separated +from beloved objects, who tore at the grain of our life when +they went away elsewhere, with portions of it clinging to them. +We must have them again. Shall life be stabbed and no +justice compensate these sickening drippings of the soul in +her secret faintness? The old familiar faces have registered +in our hearts a contempt for graves and burials. Not so +cheaply can we be taken in, when the lost life lies quick in +memory still, and cries against the insults which mortality +wreaks on love.</p> +</div> + +<p>Is not this an exclamation of temperament?</p> + +<p>John Weiss was essentially a poet. His pages are +saturated with poetry. His very arguments are +expressed in poetic imagery. To take two or three +examples:<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span></p> + +<div class="blockquot"><p>One who rides from South-west Harbor to Bar Harbor in +Mt. Desert will see a grove in which the pines stand so close +that all the branches have withered two-thirds of the way up +the trunks, and are nothing but dead sticks, broken and dangling. +But every tree bears close, each to each, its evergreen +crown; and they seem to make a floor for the day to walk on. +This pavement for the feet of heaven, more precious than the +fancied one of the New Jerusalem, stretches all round the +world, above the thickets of our spiny egotism, where people +run up into the only coherence upon which it is safe for Deity +to tread.</p></div> + +<p>Or this about the poet's inspired hour:</p> + +<div class="blockquot"><p>Through flat and unprofitable moments, a poet is waiting +for the next consent of his imagination. The bed of every +gift, that lately sparkled or thundered as the freshet of the +hills sent its surprises down, lies empty, waiting for the master +passion to open the sluice when it hears the steps of coming +waves. The poet's nature strains against the dumb gates of +his body and his mood. With power and longing he hears +them open, and is brim full again with the rhythm that collects +from the whole face of Nature,—the hillside, the ravine, +the drifting cloud, the vapors just arrived from the ocean, the +drops that flowers nod with to flavor the stream, the human +smiles that colonize both banks of it. All passions, all +delights hurry to possess his thought, crowd into the precincts +of his person, pain him with the tumult in which they offer +him obedience, remind him of his last joy in their companionship, +and will not let him go till he ennobles them by bursting +into expression. Relief flows down with every perfect word; +the congested soul bleeds into the lyric and the canto; the +poet's burden becomes light-hearted, and the supreme moment +of his travail, when it breaks in showers of his emotion, cools +and comforts him; he must die or express himself. All the +blood in the earth's arteries is running through his heart; all<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> +the stars in the sky are set in his brain's dome. This light +and life must be discharged into a word, and the poet restored +to health and peace again.</p></div> + +<p>Or the following rhapsody about health:</p> + +<div class="blockquot"><p>What a religious ecstasy is health! Its free step claims +every meadow that is glad with flowers; its bubbling spirits +fill the cup of wide horizons and drip down their brims; its +thankfulness is the prayer that takes possession of the sun by +day and the stars by night. Every dancing member of the +body whirls off the soul to tread the measures of great feelings, +and God hears people saying: "How precious also are +thy thoughts, how great is the sum of them! When I awake, +I am still with thee." Yes,—when I awake, but not before; +not while the brain is saturated with nervous blood, till it falls +into comatose doctrines, and goes maundering with its attack +of mediatorial piety and grace; not while a stomach depraved +by fried food, apothecary's drugs, and iron-clad pastry (that +target impenetrable by digestion) supplies the constitution +with its vale of tears, ruin of mankind, and better luck hereafter. +When all my veins flow unobstructed, and lift to the +level of my eyes the daily gladness that finds a gate at every +pore; when the roaming gifts come home from Nature to +turn the brain into a hive of cells full of yellow sunshine, the +spoil of all the chalices of the earth beneath and the heavens +above,—then I am the subject of a Revival of Religion.</p></div> + +<p>Or these passages about music, of which he was +always a devoted lover, a passionate admirer, an +excellent critic. My first extract is used to illustrate +the doctrine of evolution, and suggests Browning's +poem of "Abt Vogler." It should be said, by +the way, that Weiss was a great student of Browning, +whose lines in "Paracelsus," prophetic of the<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> +evolution doctrine, was often on his lips. He even +understood "Sordello."</p> + +<div class="blockquot"><p>The divine composer, summoning instrument after instrument +into his harmony, climbed with his theme from those +which offered but a single note to those that exhaust the complexity +of thought and feeling, to combine them into expression, +kindling through hints, phrases, sudden concords, mustering +consents of many wills, releases of each one's felicity +into comradeship, till the sweet tumult becomes his champion, +and bursts into an acclaim of a whole world. "I ought—so +then I will." The toppling instruments concur, become the +wave that touches that high moment, lifts the whole deep, and +holds it there.</p> + +<p>When perfect music drives its golden scythe-chariot up the +fine nerves, across the bridge of association, through the stern +portcullis of care, and alights in the heart of man, there is +adoration, whether he faints with excess of recognition of one +long absent, and lies prostrate in the arms of rhythm, feeling +that he is not worthy it should come under his roof, or +whether he mounts the seat and grasps the thrilling reins; +God's unity is riding through his distraction, brought by that +team of all the instruments which shake their manes across +the pavement of his bosom, and strike out the sparks of +longing.</p></div> + +<p>In calling Mr. Weiss essentially a poet, I am far +from implying that he was not a thinker. Perhaps +he was more subtle and more brilliant a thinker for +being also a poet—that is, for seeing truth through the +medium of the imagination, for following the path +of analogy. At any rate, his being a poet did not +in the least interfere with the acuteness or the precision +of his thinking, as any one can see who reads<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> +his chapters—those, for example, which compose the +volume entitled "American Religion." I had marked +for citation so many passages that it would be +necessary to quote half the book to illustrate my +thesis. When I first knew him, he was a strict +Transcendentalist. Dr. Orestes Brownson, no mean +judge on such matters, spoke of him as the most promising +philosophical mind in the country. To a native +talent for metaphysics, his early studies at Heidelberg +probably contributed congenial training. His knowledge +of German philosophy may well have been +stimulated and matured by his residence in that +centre of active thought; while his intimacy, on his +return, with the keenest intellects in this country +may well have sharpened his original predilection +for abstract speculation. However this may have +been, the tendency of his genius was decidedly +toward metaphysical problems and the interpretation +of the human consciousness. This he erected as a +barrier against materialism; and this he probed with +a depth and a fearlessness which were truly extraordinary, +and would have been remarkable in any disciple +of the school to which he belonged. No one +that I can think of was so fine, so profound, so analytical. +His volume on "American Religion" was +full of nice discriminations; so was his volume on +the "Immortal Life"; so were his articles and lectures. +His "Life of Theodore Parker" abounded in +curious learning as well as in vigorous thinking. +He could follow, step by step, the great leader of<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span> +reformatory ideas, and went far beyond him in subtlety +and accuracy of mental delineation. He could +not rest in sentiment, must have demonstration, and +never stopped till he reached the ultimate ground +of truth as he regarded it. Ideas, when he found +them, were usually, not always, expressed in symbolical +forms. His alert fancy detected likenesses +that would have been concealed from common eyes; +and often the splendor of the exposition hid the +keenness of the logical temper, as a sword wreathed +with roses lies unperceived. But the tempered steel +was there and they who examined closely felt its +edge.</p> + +<p>He was a man of undaunted courage, being an +idealist who lived out of the world, and a living +soul animated by overwhelming convictions, which +he was anxious to convey to others as of immense +importance. He believed, with all his heart, in the +doctrines he had arrived at, and, like a soldier in +battle, was unconscious of the danger he incurred or +of the wounds he received, being unaware of his +own daring or fortitude. He was an anti-slavery +man from the beginning. At a large meeting held +in Waltham in 1845, to protest against the admission +of Texas as a slave State, Mr. Weiss, then a +minister at Watertown, Mass., delivered a speech in +which he said: "Our Northern apathy heated the +iron, forged the manacles, and built the pillory," +declared that man was more than constitutions (borrowing +a phrase from James Russell Lowell), and<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span> +that Christ was greater than Hancock and Adams. +To his unflinching devotion to free thought in +religion, he owed something of his unpopularity +with the masses of the people, who were orthodox +in opinion, though his failure to touch the general +mind was probably due to other causes. The class +of disbelievers was pretty large in his day and very +self-asserting. Boldness never fails to attract; and +brilliancy, if it be on the plane of ordinary vision, +draws the eyes of the multitude, who are on the +watch for a sensation.</p> + +<p>The chief trouble was that his brilliancy was not +on the plane of ordinary vision, but was recondite, +ingenious, fanciful. He was too learned, too fond +of allusions—literary, scientific, historical,—too +swift in his mental processes. His addresses +were delivered to an audience of his friends, not +to a miscellaneous company. They were of the +nature of soliloquies spoken out of his own mind, +instead of being speeches intended to meet the +needs of others. His lectures and sermons were +not easy to follow, even if the listener was more +than usually cultivated. Shall it be added that his +sincerity of speech, running into brusqueness, startled +a good many? He was theological and philosophical, +and he could not keep his hands off when +what he considered as errors in theology or philosophy +came into view. His wit was sharper than he +thought, while the laugh it raised was frequently +overbalanced by the sting it left behind in some<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> +breasts. It was too often a "wicked wit," barbed and +poisoned, which one must be in league with to enjoy. +They who were in sympathy with the speaker were +delighted with it, but they who were not went off +aggrieved. No doubt this attested the earnestness +of the man, who scorned to cloak his convictions; +but it wounded the self-love of such as were in +search of pleasure or instruction, and interfered with +his general acceptableness. A broad, genial, good-natured, +truculent style of ventilating even heresies +may not be repulsive to people of a conventional, +believing turn; in fact, it is not, as we know. But +the thrusts of a rapier, especially when unexpected, +are not forgiven. Mr. Weiss drew larger audiences +as a preacher on religious themes than he did as a +lecturer on secular subjects, where one hardly knew +what to look for, because he was known to be outspoken +and capable of introducing heresies on the +platform.</p> + +<p>Then he was in all respects unconventional. His +spontaneous exuberance of animal spirits, which led +him to roll on the grass, join in frolicsome games, +play all sorts of antics, indulge in jokes, mimicry, +boisterous mirthfulness, was inconsistent with the +staid, proper demeanor required by social usage. +How he kept himself within limits as he did was a +surprise to his friends. Ordinary natures can form +no conception of the weight such a man must have +put upon his temperament to press it down to the +level of common experience. Temptations to which<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> +he was liable every day do not visit average minds +in their whole lifetime, and cannot by such minds +be comprehended. The stiff, upright, careful old +man cannot understand the jocund pliability of the +boy, who, nevertheless, simply expends the superfluity +of his natural vigor, and relieves his excess of +nervous excitability. On thinking it all over, +remembering his appetite for life, his joy in existence, +his nervous exhilaration, his love of beauty, his +passionate ardor of temperament, I am surprised that +he preserved, as he did, so much dignity and soberness +of character. I have seen him in his wildest +mood, yet I never saw him thrown off his balance. +With as much brilliancy as Sydney Smith, he had, as +Sydney Smith had not, a breadth of knowledge, a +depth of feeling, a soaring energy of soul that kept +him above vulgar seductions, and did for him, in a +nobler way, what ambition, love of place, conventional +associations did for the famous Englishman.</p> + +<p>The difficulty was that he was too far removed +from the common ground of sympathy. He could +not endure routine, or behave as other people behaved, +and as it was generally fancied he should. If +Sydney Smith's jocularity interfered with his promotion, +how much more did he have to contend with +who to the jocularity added an enthusiastic devotion +to heresy, a partiality for metaphysical speculation, +and a poetic glow that removed him from ordinary +comprehension! With an unworldliness worthy of +all praise, but fatal to the provision of daily bread,<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> +he left the ministry, a fixed income, a confirmed +social position, ample leisure for study and for literary +pursuits, and launched forth on the uncertain +career of lecturer. He was not the first who failed +in attempting to harness Pegasus to a cart, in the +hope of making him useful in mundane ways. Neither +discharged his full function. The cart would +not run smoothly, and the steed was not happy. +The old profession has this advantage: that to all +practical purposes, the wagon goes over the celestial +pavement where there is no mud nor clangor, and +Pegasus can seem to be harnessed to a chariot of the +sun.</p> + +<p>Weiss simply disappeared from view. His books +were scattered; his lectures and sermons were +worked over and over, the best of them being published +in his several volumes. A few relics of the +author remain in the hands of his widow, who is +grateful for any recognition of his genius, any help +to diffuse his writings, and tribute to his memory. +They who knew him can never forget him. Perhaps +the very vividness of their recollection makes them +indifferent to the possession of visible memorials of +their friend.</p> + +<p>Samuel Johnson should be known as the apostle +of individualism. The apostle I say, for this with +him was a religion, and the preaching of individualism +was a gospel message. He would not belong +to any church, or subscribe to any creed, or connect +himself with any sect, or be a member of any<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> +organization whatever, however wide or elastic, +however consonant with convictions that he held, +with beliefs that he entertained, with purposes that +he cherished, with plans that were dear to him. +He never joined the "Anti-Slavery Society," though +he was an Abolitionist; or the "Free Religious +Association," though its aims were essentially his +own, and he spoke on its platform. He made it a +principle to act alone, herein being a true disciple +of Emerson, whose mission was to individual minds. +He wrote a long letter to me on the occasion of +establishing the "Free Religious Association," of +which I wished him to become a member, that recalls +the letter written by Mr. Emerson in reply to +George Ripley when asked to join the community +of Brook Farm, and whereof the following is an +extract:</p> + +<div class="blockquot"><p>My feeling is that the community is not good for me, that +it has little to offer me which with resolution I cannot procure +for myself.... It seems to me a circuitous and operose +way of relieving myself to put upon your community the +emancipation which I ought to take on myself. I must +assume my own vows.... I ought to say that I do not +put much trust in any arrangements or combinations, only in +the spirit which dictates them. Is that benevolent and divine, +they will answer their end. Is there any alloy in that, it will +certainly appear in the result.... Nor can I insist with +any heat on new methods when I am at work in my study on +any literary composition.... The result of our secretest +attempts will certainly have as much renown as shall be due +to it.</p></div><p><span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span></p> + +<p>Johnson ended by discarding the church entirely. +In 1881 he wrote:</p> + +<div class="blockquot"><p>For my part, every day I live the name <i>Christian</i> seems less +and less to express my thought and tendency. I suspect it +will be so with the Free-thinking world generally.</p></div> + +<p>In a sermon, "Living by Faith," he says:</p> + +<div class="blockquot"><p>There is no irony so great as to call this "flight out of +nature" and the creeds that come of it, "faith." The purity +of heart that really sees God will have a mighty idealization +of humanity at the very basis of its creed, and act on it in all +its treatment of the vicious, the morally incapable and diseased. +It is time Christendom was on the search for it.</p></div> + +<p>In the paper on "Transcendentalism," he says:</p> + +<div class="blockquot"><p>Christianity inherited the monarchical idea of a God separate +from man, and a contempt for natural law and human +faculty which crippled its faith in the spiritual and moral +ideal. It became more and more a materialism of miracle, +Bible, church. Even its essay to realize immanent Deity yielded +a more or less exclusive, mediatorial God-man; and it treated +personality as the mere consequence of one prescriptive, historical +force, just as philosophical materialism treats it as +mere product of sensations.</p></div> + +<p>Mr. Johnson abhorred the monarchical principle. +It was his endeavor to track it from its origin, +through all its forms of institution, ceremonial, +dogma, symbol, from the earliest times to the latest, +through the whole East to the farthest West. This +was the burden of his studies in Oriental religions, +the sum of his criticism, the aim of his public teaching. +He was profoundly, intensely, absorbingly +religious, but the form of his religion was not<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> +"Christian" in any recognized sense, Romanist, +Protestant, or Unitarian. The most radical thought +did not altogether please him. His was a worship +of Law, Order, Cause, Harmony, impersonal, living, +natural; a recognition of mind as the supreme power +in the universe; a cosmic, eternal, absolute faith in +intellectual principles as the substance and soul of +the world. God was, to him, a spiritual being, alive, +vital, flowing in every mode.</p> + +<div class="blockquot"><p>All power of growth and service depends, know it or not +as we may, on an ideal faith in somewhat all-sufficient, unerring, +infinitely wise and tender, inseparable from the inmost of +life, bent on our good as we are not, set against our failures as +we cannot be. It means that there can in fact be no philosophy +of life, no law of good, no belief in duty, no aspiration, but +must have such in-dwelling perfection, as being alone reliable +to guarantee its word. This only is my God; infinite ground +of all finite being; essence of reason and good.... When +you see a function of memory, or a law of perfection, let your +natural piety recognize it as wise and just and good and fair. +Be loyal to the moral authority that affirms it ought to be, and +somehow must be. Let your <i>soul</i> bring in the leap of your +mind to grasp it. Then, if you cannot see God in perfect, +absolute essence, you will know the Infinite and Eternal in +their relation to real and positive existence; feel their freedom +in your own; know their inseparableness from every movement +of your spiritual being.... The love we feel, the truth +we pursue, the honor we cherish, the moral beauty we revere, +blend in with the eternity of the principles they flow from, and +then, glad as in the baptism of a harvest morning, expanding +towards human need and the universal life of man, our souls +walk free, breathing immortal air. That is God,—not an object +but an experience. Words are but symbols, they do not<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> +define. We say "Him," "It" were as well, if thereby we mean +life, wisdom, love.... Must we bind our communion with +the just, the good, the true, the humanly adequate and becoming +to some personal life, some special body of social circumstances, +some individual's work in human progress and upon +human idealism? How should that be, when the principles +into which the moral sense flowers out in its maturity as +spiritual liberty, essentially involve a freely advancing ideal +at every new stage revealing more of God, whom nothing but +such universal energy can adequately reveal?... If then, +we cannot see the eternal substance and life of the universe, it +is not because Deity is too far, but because it is too near. We +can measure a statue or a star, and look round and beyond it; +but the Life, Light, Liberty, Love, Peace, whereby we live +and know, and are helpful and calm and free, which measures +and surrounds and even animates us, is itself the very mystery +of our being, and known only as felt and lived. God stands +in all ideal thought, conviction, aim, which ever reach into the +infinite; and thence, as if an angel should stand in the sun, +come attractions that draw forth the divine capabilities within +us, as the sun the life and beauty of the earth. God is the +inmost motive, the common path, the infinite import of all +work we respect, honor, purely rejoice in, and fulfil; of art, +science, philosophy, intercourse,—whatsoever function befits +the soul and the day.</p></div> + +<p>These quotations, which might be multiplied indefinitely, +in fact, which it is difficult not to multiply, +are probably enough to satisfy any who really +wish to know that here was a truly religious man, a +really devout man, the possessor of a living faith; +one who held fast to more Deity than the multitude +cherished, and welcomed him in a much more cordial, +comprehensive, natural manner; one who fairly<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> +drenched the world and man with a divine spirit, +but who was all the more spiritual on this account, +as a man attests his vigor by his ability to lay aside +his crutches, and put the medicine-chest, bottles, +and boxes on the shelf, to walk in cold weather +without an overcoat, or lie naked on the ice and +melt it through.</p> + +<p>Of course, the only justification of a pretension of +this kind is the actual vitality necessary for such a +feat, the sanity demanded by one who would stand +or go alone. In Samuel Johnson's case there was +no question of this. Spiritually, he was a whole +man, self-poised, self-contained, strong, clear, alert, +a hero and a saint. His conversation, his bearing, +conduct, entire attitude and manner indicated the +most jubilant faith. He never faltered in his confidence, +never wavered in his conviction, never +abated a jot of hope that in the order of Providence +all good things would come. There was something +staggering to the ordinary mind, in his assurance +of the divine wisdom and love. There was +something altogether admirable in the elevation of +his character above the trials and vexations that are +incident to the human lot, and that seemed heaped +upon him. For his own was not a smooth or fortunate +life, as men estimate felicity. His health +was far from satisfactory. He was not rich or +famous or popular or sought after. He lived a life +of labor, in some respects, of denial and sacrifice. +Not until after his death was the full amount of his<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> +renunciation apparent even to those who thought +they knew him well.</p> + +<p>He was a Transcendentalist—that is to say, he +believed in the intuitive powers of the mind; he was +sure that all primary truths, such ideas as those of +unity, universe, law, cause, substance, will, duty, obligation, +permanence, were perceived directly, and are +not to be accounted for by any data of observation +or inference, but must be ascribed at once to an +organic or constitutional relation of the mind with +truth.</p> + +<div class="blockquot"><p>That the name "Transcendentalism" was given, a century +ago, to a method in philosophy opposed to the theory of Locke—that +all knowledge comes from the senses,—is more widely +known than the fact that what this method affirmed or involved +is of profound import for all generations. It emphasized +Mind as a formative force behind all definable contents +or acts of consciousness—as that which makes it possible to +speak of anything as <i>known</i>. It recognized, as primal condition +of knowing, the transmutation of sense-impressions by +original laws of mind, whose constructive power is not to be +explained or measured by the data of sensation; just as they +use the eye or ear to transform unknown spatial notions into +the obviously human conceptions which we call color and +sound. All this the Lockian system overlooked—a very +serious omission, as regards both science and common-sense.</p></div> + +<p>And again, in the same article—that on "Transcendentalism," +first printed in the <i>Radical Review</i> +for November, 1877, and afterwards included +in the volume of "Lectures, Sermons, and Essays":</p> + +<div class="blockquot"><p>What we conceive these schools to have misprized is the +living substance and function of mind itself, conscious of its<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> +own energy, productive of its own processes, active even in +receiving, giving its own construction to its incomes from the +unknown through sense, thus involved in those very contents +of time and space which, as historical antecedents, <i>appear</i> to +create it; mind is obviously the exponent of forces more +spontaneous and original than any special product of its own +experience. Behind all these products must be that substance +in and through which they are produced.</p></div> + +<p>And again, for we cannot be too explicit on this +point:</p> + +<div class="blockquot"><p>It is certain that knowledge involves not only a sense of +union with the nature of that which we know, but a real participation +of the knowing faculty therein. When, therefore, I +have learned to conceive truths, principles, ideas, or aims +which transcend life-times and own no physical limits to their +endurance, the aforesaid law of mind associates me with their +immortal nature. And this is the indubitable perception or +intuition of permanent mind which no experience of impermanence +can nullify and no Nirvana excludes.</p></div> + +<p>It will be observed that Mr. Johnson does not +make himself answerable for specific articles of belief +on God or immortality, but confines his faith to +the persuasion of indwelling mind, sovereign, eternal, +imperial. "Immortality," he says, "is immeasurable +chance for all. In its light, all strong, blameless, +heroic lives—divine plants by the wayside—tell +for the nature they express. God has made no +blunder in our spiritual constitution. Power is in +faith." This intense belief in the soul, in all the +native capacities of our spiritual constitution, in the +supremacy of organic feelings, ideas, expectations<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> +over merely private desires, this burning confidence +in divinely implanted instincts, this absolute certainty +that every promise made by God will be fulfilled, +explains the tone of exulting hope in which he +writes to bereaved friends.</p> + +<div class="blockquot"><p>I wish I could tell you how firmly I believe that feelings +like these (that the absent one cannot be dead), so often +treated as illusion, are <i>true</i>, are of God's own +tender giving; that in them is the very heart of his teaching through the +mystery that we call death. Our affections are <i>forbidden by +their maker</i> to doubt their own immortality.... Immortal +years, beside which our little lives are but an hour—what +possibilities of full satisfaction they open! And we sit in +patience, knowing that they must bring us back our holiest +possessions—those which have ever stood under the shield of +our noblest love and conscience and so are under God's blessing +forever.</p></div> + +<p>How far such a declaration as this comports with +the demand for general immortality made in behalf +of those who are conscious of no noble love, who +have attained to no conscience, and have no holy +possessions, we are not told. Perhaps Mr. Johnson +would seize on the faintest intimations of mind as +evidencing the presence of moral being, as Mr. Weiss +does. But he did not dwell on that side of the +problem. Plainly he ascribed little value to mere +personality, viewed abstractly and apart from its +spiritual development. He wrote to those whom he +knew and loved, to remarkable people.</p> + +<p>Yet it would not be fair to conclude that immortality +was denied to the basest. If immortality is<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> +"opportunity," a "chance for all," it is for those who +can profit by it or enjoy it. If any are debarred, the +cause must be their own incompetence. They simply +decease. There is no torment in store for them; no +hell is possible.</p> + +<p>Samuel Johnson was an enthusiastic evolutionist, +but of mind itself, not of matter as ripening into +mind. The ordinary conception of evolution,—that +the higher came from the lower,—was exceedingly +repugnant to him. Every kind of materialism he +abhorred as illogical and irrational. The theories of +Comte,—that "mind is cerebration;" of Haeckel,—that +it is a "function of brain and nerve;" of +Strauss,—that "one's self is his body;" of Taine,—that +a man is "a series of sensations," were to him +as absurd, in science or philosophy, as they were +fatal to aspiration and progress.</p> + +<div class="blockquot"><p>The crude definition of evolution as production of the +highest by inherent force of the lowest is here supplanted by +one which recognizes material parentage as itself involving, +even in its lowest stages, the entire cosmic <i>consensus</i>, of whose +unknown force mind is the highest known exponent.</p></div> + +<p>He is alluding to Tyndall's statement that mind is +evolved from the universe as a whole, not from inorganic +matter. For himself, he says:</p> + +<div class="blockquot"><p>Ideas were not demonstrated, are not demonstrable. No +data of observation can express their universal meaning.... +What else can we say of ideas than that they are wondrous +intimacies of the soul with the Infinite and Eternal, its contacts +with universal forces, its prophetic ventures and master<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> +steps beyond any past!... The grand words, "I ought" +refuse to be explained by dissolving the notion of right into +individual calculation of consequences, or by expounding the +sense of duty as the cumulative product of observed relation +of succession.... How explain as a "greater happiness +principle," or an inherited product of observed consequences, +that sovereign and eternal law of mind whose imperial edict +lifts all calculations and measures into functions of an infinite +meaning? And how vain to accredit or ascribe to revelation, +institution, or redemption, this necessary allegiance to the law +of our being, which is liberty and loyalty in one?</p></div> + +<p>This is absolute enough. It is plain that to this +writer the notion of extracting intellect from form is +ridiculous.</p> + +<p>At the same time the method of evolution is the +one adopted by the supreme Mind in its endeavor to +awaken in man religious ideas. The exposition of +the original faiths—Indian, Chinese, Persian—is a +long and eloquent argument for this thesis. All +criticism, all thinking, all analysis, all study of history, +all investigation of phenomena, point in this +direction. This is the rule of creation; this is the +solution of the problem of the universe. The successive +degrees of this divine ascent, he maintains, +are distinctly traceable in the records left for our +reading. The threads are fine, of course, but what +have we eyes for? It is not necessary that everybody +should see them, and the few who can are +amply rewarded for the trouble they take in putting +their fingers upon the very lines of the heavenly +procedure. His peculiar strain of genius admirably<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span> +qualified him for this delicate task. It was serious, +critical, earnest, and aspiring. At one period of his +life he was a mystic, wholly absorbed in God, and +he always had that tendency towards the more +passionate forms of idealism which led him to +mystical speculations. The search for God was ever +the animating purpose of his endeavor. The law of +the blessed life was never absent from his thought. +He, all the time, lived by faith, and was naturally +disposed to see the gain in all losses. His mind had +that penetrating quality which loved to follow hidden +trails, and appreciated the subtlest kinds of influence. +In a striking passage he speaks of the</p> + +<div class="blockquot"><p>great mystery in these influences which thoughtless people +little dream of, and which common-sense, so called, cares +nothing about. In the wonderful manner in which, through +books, the spirits of other men, long since dead, enter into and +inspire ours; in the eloquent language of eye and lip which +without words, merely by expression, conveys deepest feelings; +in the presence in our souls of strange presentiments, +intuitions of higher knowledge than science or learning can +give, voices which seem the presence of other spirits in ours, +which make us feel often that death, so far from removing our +dear friends from us, brings them nearer to our souls so that +they <i>cannot</i> be lost;—in all these wonderful ways we see dimly +the unveiling of holy mysteries which the future is to fully +open to us, mysteries which we can even now, in our sublimer +and holier secret moments, feel trying to disclose themselves +to us.</p></div> + +<p>This was written in a letter to his sister, on the +occasion of a visit to the menagerie to see Herr<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span> +Driesbach, the horse-tamer. A man who could +spring into the empyrean from such ground may be +trusted to behold Deity where others behold nothing +but dirt; and they who submit to his guidance are +pretty certain to come out full believers in the +spiritual powers.</p> + +<p>Johnson absolutely subordinated dogma to practice, +holding fast to the idea involved in the declaration +that he who doeth the will shall know the +doctrine. He began with the ethics of the individual, +the family, the social circle, seeing every +principle incarnated there. How faithful he was in +all domestic relations the world will never know, +for there are details that cannot be divulged. But +in all public affairs his constancy was perfect. Dr. +Furness of Philadelphia used to say that the anti-slavery +struggle in this country taught him more about +the essential nature of the Gospel than he had learned +in any other way. Samuel Johnson had the same conviction. +In a private letter written in 1857 he says:</p> + +<div class="blockquot"><p>Everything in this crisis of American growth centres in the +great conflict about this gigantic sin of slavery. That is the +battle-field on which the questions are all to be fought out, of +moral and spiritual and intellectual Freedom against the +Absolutism of sect and party; of Love against Mammon; of +Conscience against the State; of Man against Majorities; of +Truth against Policy; of God against the Devil. It is really +astonishing how everything that happens with us works directly +into this fermenting conflict.</p></div> + +<p>They who remember his addresses during the war +will not need any confirmation of this announcement,<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span> +and they who heard or have read his sermon on the +character and services of Charles Sumner will have +the fullest assurance of the cordial appreciation with +which every phase of the struggle was entered into.</p> + +<p>But though so ardent a follower of the doctrine +that ideas lead the world, Johnson was not induced +to go all lengths with the sentimentalists. While +warmly espousing the cause of the workingman his +papers on "Labor Reform" show how keenly critical +he could be of measures proposed for his benefit. +No one will accuse him of indifference to the claims +of woman, but he spoke of "Woman's Opportunity" +rather than of "Woman's Rights"; is inclined to +think that it is not true that she is left out of political +life from the present wish to do her injustice; that +"on the whole, the feeling, if it were analyzed, would +be found to be rather that of defending her right of +exemption, relieving her from tasks she does not +desire.... Among intelligent men at least, +actual delay to wipe out the anomaly of the voting +rule is not so much owing to a spirit of domination +or contempt as is too apt to be assumed, as it is to a +respect for what woman has made of the functions +she has hitherto filled, and the belief that she holds +herself entitled to be left free to work through them +alone." He has nothing to say regarding the superiority +of woman's nature; ventures no definition of +her sphere; is not unconscious of feminine infirmities; +doubts the efficacy of the ballot; confesses +that the level of womanhood would be, at least<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> +temporarily, depressed by the larger area of practical +diffusion; is by no means certain that women would +necessarily act for their own good, and is deeply +persuaded of the inferiority of outward to inward +influence. This is the one thing he is sure of; this +and the principle that "liberty knows—like faith +and charity—neither male nor female." In the war +between Russia and Turkey he took the part of +Turkey, not only because he respected the rights of +individual genius and resented invasion, but for the +reason that he distrusted the civilizing tendencies of +Russia, and thought the interests of Europe might +be trusted to the Ottoman as confidently as to the +Russian. In a discourse entitled "A Ministry in +Free Religion," delivered on the occasion of his +resigning the relation of pastor to the "Free Church +at Lynn," June 26, 1870, he said:</p> + +<div class="blockquot"><p>The pulpit has no function more essential than an independent +criticism of well-meaning people in the light of larger +justice and remoter consequences than most popular measures +recognize. The truest service is, perhaps, to help correct the +blunders and the intolerances of blind good-will and narrow +zeal for a good cause; to speak in the interest of an idea where +popular or organized impulse threatens to swamp its higher +morality in passionate instincts and absolute masterships, to +maintain that freedom of private judgment which cannot be +outraged, even in the best moral intent, without mischievous +reaction on the good cause itself.</p></div> + +<p>In this connection he speaks of temperance, the +amelioration of the condition of the "perishing" or +"dangerous" classes, the various schemes for<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span> +benefiting the laboring men, plans for adjusting the relations +of labor and capital, arrangements for diffusing +the profits of production,—causes which he had +at heart, but which should be discussed in view of +the principle of individual freedom, which must be +upheld at all hazards. He was a close reasoner as +well as a warm feeler, and would not allow his sympathies +to get the upper hand of his ideas. He +hoped for the best; he had faith in the highest; he +anticipated the brightest; but he tried to see things +as they were. He was a student, not a sentimentalist, +and while he was ready to follow the most advanced +in the direction of spiritual progress, he was +not prepared to take for granted issues that still +hung in the balance of debate, or to prejudge questions +that had not been answered, and could not be +as yet.</p> + +<p>Such moderation and patience are not common +with reformers, and few are independent enough to +confess misgivings which are more familiar to their +opponents than to their friends. Candor like this +shows a genuine unconsciousness of fear, a sincere +love of truth, an earnest postponement of personal +tastes, ambitions, and connections to the axioms of +universal wisdom and goodness; a loyalty to conviction +that is very rare, that never can exist among +the indifferent, because they do not care, and which +is usually put aside by those who <i>do</i> care as an impediment +if not as a snare. In courage of this noble +kind, Johnson excelled all men I ever knew, for they<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> +who had it, as some did, had not his genius, and +were spared the necessity of curbing ardor by so +much as their temperament was more passive and +their eagerness less importunate. Of course of the +lower sort,—the courage to bear pain, loss, the misunderstanding +of the vulgar, to face danger, to encounter +peril, none who knew him can question his +possession. In fact, he did not seem to suffer at all, +so jocund was he, so much in the habit of keeping +his deprivations from the outside world; even his +intimates could but suspect his sorrows of heart.</p> + +<p>Samuel Johnson was an extraordinary person to +look at. He had large dark eyes; black, straight, +long hair; an Oriental complexion, sallow, olive-colored; +an impetuous manner; a beaming expression. +His voice was rich, deep, musical; his gait +eager, rapid, swinging; his style of address glowing; +his aspect in public speech that of one inspired. +He was fond of natural beauty, of art, literature, +music; full of fun, witty, mirthful, social. He was +attractive to young people, delightful in conversation, +ready to enter into innocent amusements. His +eye for scenery was fine and quick, his interest in +practical science sincere and hearty, his concern for +whatever advanced humanity cordial, and his freshness +of spirit increased if anything with years.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span></p> +<h2>XIV.<br /> + +MY FRIENDS.</h2> + + +<p>It is impossible to mention them all, and to single +out a few from a multitude must not be done. I +should like to commemorate those who came nearest +to me by their earnest work and faithful allegiance, +but these cannot be spoken of, and I prefer to enumerate +some of those with whom I was less intimate.</p> + +<p>Alice and Phœbe Cary came to New York in 1852, +and were prominent when I was there; their famous +Sunday evenings, which were frequented by the +brightest minds and were sought by a large class of +people, being then well established. These were +altogether informal and gave but little satisfaction +to the merely fashionable folks who now and then attended +them. The sisters were in striking contrast. +Phœbe, the younger, was a jocund, hearty, vivacious, +witty, merry young woman, short and round; her +older sister, Alice, was taller and more slender, with +large, dark eyes; she was meditative, thoughtful, +pensive, and rather grave in temperament; but the +two were most heartily in sympathy in every opinion +and in all their literary and social aims. Horace<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> +Greeley, one of their earliest and warmest friends, +was a frequent visitor at their house. There I met +Robert Dale Owen, Oliver Johnson, Dr. E. H. Chapin, +Rev. Charles F. Deems, Justin McCarthy and +his wife, Mrs. Mary E. Dodge, Madame Le Vert, and +several others.</p> + +<p>Among my friends was President Barnard, of +Columbia College, the only man I ever knew whose +long ear-trumpet was never an annoyance; Ogden +N. Rood, the Professor of Physics at Columbia, a +man of real genius, whose studies in light and +color were a great assistance to artists, himself +an artist of no mean order and an ardent student +of photography; Charles Joy, Professor of Chemistry, +a most active-minded man, who received honors +at Goettingen and at Paris, and contributed +largely to the scientific journals; a man greatly +interested in the union of charitable societies in +New York; Robert Carter, then a co-worker in the +making of Appleton's Cyclopedia; Bayard Taylor, +novelist, poet, translator of Goethe, traveller; Richard +Grant White, the Shakesperian scholar; Charles +L. Brace, the philanthropist; E. L. Youmans a man +fairly tingling with ideas, and peculiarly gifted in +making popular, as a lecturer, the most abstruse +scientific discoveries. The breadth of my range of +acquaintances is illustrated by such men as Roswell +D. Hitchcock, of Union Seminary, the learned student, +the impressive speaker; Isaac T. Hecker, the +founder of the Congregation of the Paulists; Dr.<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> +Washburn, the model churchman of "Calvary"; +Henry M. Field, editor of the <i>Evangelist</i>, a most +warm-hearted man, so large in his sympathies that +he could say to Robert G. Ingersoll, "I am glad +that I know you, even though some of my brethren +look upon you as a monster because of your unbelief," +and welcomed as an example of "constructive +thought," Dr. Charles A. Briggs' Inaugural Address +as Professor of Biblical Theology at Union College; +John G. Holland (Timothy Titcomb), a copious author. +The <i>Tribune</i> company was most distinguished: +There was, first of all, the founder, Horace Greeley, +a unique personality, simple, unaffected, earnest, an +immense believer in American institutions, a stanch +friend of the working-man, and a brave lover of impartial +justice; Whitelaw Reid, who was, according +to George Ripley, the ablest newspaper manager +he ever saw; and Mrs. Lucia Calhoun (afterward +Mrs. Runkle), one of the most brilliant contributors +to the <i>Tribune</i>. Of George Ripley I may speak +more at length, as he was my parishioner and close +friend. In my biography of him, written for the +"American Men of Letters" series, I spoke of him +as a "remarkable" man. One of my critics found +fault with the appellation, and said it was not justified +by anything in the book, as perhaps it was not, +though intellectual vigor, range, and taste like his +must be called "remarkable"; such industry is +"remarkable"; no common man could have instituted +"Brook Farm" and administered it for six or<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> +seven years; could have maintained its dignity +through ridicule, misunderstanding, and fanaticism; +could have cleared off its liabilities; could have +turned his face away from it on its failure, with +such patience, or in his later age, could have alluded +to it so sweetly; no ordinary person could have +adopted a new and despised career so bravely as he +did. No journalist has raised literature to so high a +distinction, or derived such large rewards for that +mental labor. He deserves to be called "remarkable," +who can do all this or but a part of it, and, +all the time, preserve the sunny serenity of his disposition. +If the biography failed to present these +traits it was, indeed, unsuccessful. Yes, Mr. Ripley +was an extraordinary man. It is seldom that one +carries such qualities to such a degree of perfection, +and it may be worth while to look more closely at +his character.</p> + +<p>George Ripley had a passion for literary excellence. +From his boyhood he possessed a singularly +bright intelligence, a clear appreciation of the rational +aspect of questions. He was not an ardent, +passionate, enthusiastic man, of warm convictions, +vehement emotions, burning ideas. His feelings, +though amiable and correct, were of an intellectual +cast. They sprang from a naturally affectionate +heart, rather than from a deeply stirred conscience, +or an enchanted soul. If he had been less healthy, +eupeptic, he would scarcely have been so gay; a +vehement reformer he was not; a leader of men he<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> +could not be. He had not the stuff in him for +either. The element of giving was not strong in +him. He was not an originator in the sphere of +thought; not a discoverer of theories or facts; not +an innovator on established customs. But mentally +he was so quick, eager, receptive, that he +seemed a pioneer, an enthusiast, a saint; his quickness +passing for insight, his eagerness for a passionate +love of progress, his receptivity for charitableness. +He appeared to be more of an image-breaker +than he really was. In fact, the propensity +to iconoclasm was not part of his constitution. But +his mind was wonderfully alert. He had his antipathies, +and they were strong ones, his likes and +dislikes, his tastes and distastes, but these were instinctive +rather than the expression of rational principle +or a deliberate conclusion of his judgment. In +one instance that I know of, he threw off a man +with whom he had been associated for many years, +and in connection with whom he labored daily for +a time, a very accomplished and agreeable person +to whom he was indebted for some services, because +he thought that the individual in question had been +unjust to some of his friends; but that this was not +entirely a matter of conscience would seem to be +indicated by the fact that he sent a message of affection +to this man, as he neared the grave. In the +main, so far as he was under control, intellectual +considerations determined his course. He was prevailingly +under the influence of mind; he acted in<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span> +view, a large view, of all the circumstances; as one +who takes in the whole situation, and has himself +under command. This is not said in the least tone +of disparagement, but entirely in his praise, for the +supremacy of reason is more steady, even, reliable +than the supremacy of feeling however exalted in +its mood. He that is under the control of mind is +at all times <i>under control</i>, which cannot be said of +one who is borne along by the sway of even devout +emotion. I have in memory cases where passion +might have betrayed Mr. Ripley into conduct he +would have regretted, had it not been for the restraining +power of purely rational considerations. +His early religious training may have produced some +effect on his character, but this is more likely to +have operated at first than at the later stages of his +career. The love of old hymns, the habit of attending +sacred services, the fondness for Watts' poems, +a copy of whose holy songs always lay on his table, +showed a lingering attachment to this kind of sentiment +up to the end of his life; but it existed in an +attenuated form, and at no period after his youth +exerted much sway over him. His predominating +bent was intellectual, and this caused a certain delicacy, +fastidiousness, aloofness, which kept him in +the atmosphere of love as well as of light.</p> + +<p>From his youth this was his leading characteristic. +As a boy he was ambitious of making a dictionary, +a sign of his carefulness in the use of words, +and an omen of the value he was to set on definitions<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span> +and on exactness in the employment of language. +At school he was an excellent scholar, at +college he stood second, but was graduated first +owing to the "suspension" of a brilliant classmate +who might have excelled him but for the mishap +of a college "riot" in which he took part. In the +languages and in literature he was unusually proficient, +while in mathematics,—that most abstract, +severe, precise of pursuits,—his success was distinguished. +In later-life his devotion to philosophy +marked the man of speculative tastes. His early +letters to his father, mother, sister, reveal a consciousness +of his own peculiarities. Here are extracts:</p> + +<div class="blockquot"><p>The course of studies adopted here [Cambridge], in the +opinion of competent judges, is singularly calculated to form +scholars, and moreover, correct and accurate scholars; to +inure the mind to profound thought and habits of investigation +and reasoning.</p> + +<p>The prospect of devoting my days to the acquisition and +communication of knowledge is bright and cheering. This +employment I would not exchange for the most elevated +situation of wealth or power. One of the happiest steps, I +think, that I have ever taken was the commencement of a +course of study, and it is my wish and effort that my future +progress may give substantial evidence of it.</p> + +<p>I know that my peculiar habits of mind, imperfect as they +are, strongly impel me to the path of active intellectual effort; +and if I am to be at any time of any use to society, or a satisfaction +to myself or my friends, it will be in the way of some +retired literary situation, where a fondness for study and a +knowledge of books will be more requisite than the busy, calculating +mind of a man in the business part of the community.<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> +I do not mean by this that any profession is desired but the +one to which I have been long looking. My wish is only to +enter that profession with all the enlargement of mind and +extent of information which the best institutions can afford.</p></div> + +<p>These quotations are enough to show what was +the prevailing impulse of the man. An intellectual +nature like this, calm, studious, accomplished, eager, +is subject to few surprises and experiences rarely, +if ever, marked by crises, cataclysms, eruptions, in +passing from one condition of thought to another at +the opposite extreme of the spiritual universe. A +process of growth, gradual, easy, motionless, takes +the place of commotion and violent uproar such as +passionate temperaments are exposed to. In 1821 +he writes to his sister from Harvard College: "We +are now studying Locke, an author who has done +more to form the mind to habits of accurate reasoning +and sound thought than almost any other." On +the 19th of September, 1836, the first meeting of +the Transcendental Club was held at his house in +Boston. In 1838 he replied to Andrews Norton's +criticism of Mr. Emerson's Address before the +Alumni of the Cambridge Divinity School. In +1840 he said to his congregation in Purchase Street:</p> + +<div class="blockquot"><p>There is a faculty in all—the most degraded, the most +ignorant, the most obscure—to perceive spiritual truth when +distinctly presented; and the ultimate appeal on all moral +questions is not to a jury of scholars, a conclave of divines, +or the prescriptions of a creed, but to the common-sense of +the human race.</p></div><p><span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span></p> + +<p>But this substitution of the intuitive for the +sensational philosophy—a change which affected all +the processes of his thought and actually caused a +revolution in his mind—was made silently, quietly, +without agitation, without triumph, in a sober, conservative +manner, very different from that of his +friend Theodore Parker, who carried the same doctrines +a good deal further, and advocated them with +more heat like the burly reformer he was.</p> + +<p>In religion, Mr. Ripley's position was the same +that it was in philosophy. In fact the intellectual +side of religion interested him more than the spiritual +or experimental side. It was mainly a speculative +matter, where it was not speculative it was +practical; in each event it concerned the head +rather than the heart, as being an opinion rather +than a feeling. He was instructed in the school of +orthodoxy, and, as a youth, was strict in his allegiance +to the old system of belief; but he became a +disciple of Dr. Channing, and later a rationalist of +the order of Theodore Parker, a friend of Emerson, +an adherent of what was newest in theology. Yet, +in this extreme departure from the views of his +early years, he betrayed no sign of agitation, no +trace of internal suffering. He wished to go to +Yale instead of Harvard, because "the temptations +incident to a college, we have reason to think, are +less at Yale than at Cambridge." He preferred +Andover to Cambridge, being "convinced that the +opportunities for close investigation of the Scriptures<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> +are superior to those at Cambridge, and the +spirit of the place, much relaxed from its former +severe and gloomy bigotry is more favorable to a +tone of decided piety." Still, he goes to Cambridge, +is "much disappointed in what he had +learned of the religious character of the school," +and, on more intimate acquaintance is impressed by +"the depth and purity of their religious feeling and +the holy simplicity of their lives"; "enough to +humble and shame those who had been long professors +of Christianity, and had pretended to superior +sanctity." In 1824 a bold article in the <i>Christian +Disciple</i>, a Unitarian journal, the precursor of +the <i>Christian Examiner</i>, excited a good deal of +comment, not to say apprehension. He writes to +his sister about it as follows:</p> + +<div class="blockquot"><p>You asked me to say something about the article in the +<i>Disciple</i>. For myself, I freely confess that I think it a useful +thing and correct. The vigor of my orthodoxy, which is +commonly pretty susceptible, was not offended. Now, if you +have any objections which you can accurately and definitely +state, no doubt there is something in it which had escaped +my notice. If your dislike is only a misty, uncertain feeling +about something, you know not what, it were well to get +fairly rid of it by the best means.</p></div> + +<p>The same year he writes to his mother:</p> + +<div class="blockquot"><p>I am no partisan of any sect, but I must rejoice in seeing +any progress towards the conviction that Christianity is indeed +"<i>glad tidings of great joy</i>," and that in its original purity +it was a very different thing from the system that is popularly +preached, and which is still received as reasonable and<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span> +scriptural by men and women, who in other respects are sensible +and correct in their judgments. When shall we learn +that without the spirit of Christ we are none of us His? +I trust I am not becoming a partisan or a bigot. I have suffered +enough, and too much, in sustaining those characters, +in earlier, more inexperienced, and more ignorant years; but +I have no prospects of earthly happiness more inviting than +that of preaching the truth, with the humble hope of impressing +it on the mind with greater force, purity, and effect than +I could do with any other than my present conviction.</p></div> + +<p>In 1840 the ministry was abandoned forever, for +more secular pursuits. After 1849 his activities +were wholly literary; he had no connection with +theology, and none who did not know his past suspected +that he had once been a clergyman.</p> + +<p>The same cast of thought, not "pale" in his case, +suffused his action at Brook Farm and made a +Utopia quiet, calm, dignified, pervaded by the radiance +of mind, the gentle enthusiasm of the intellect. +The heat came in the main from other sources. He +was receptive rather than original, inflammable +rather than fiery, brilliant rather than warm. The +heat was supplied by those near him, by those he +trusted, and by those he loved. Not that he was +deficient in concern for society; far from it; but +his interest was more philosophical than philanthropic. +The subject of an association that should +combine intellectual and mechanical labor and should +diminish the distance between the tiller of the ground +and the educator was agitated among the thinkers +he was intimate with. Dr. Channing had such a<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> +project at heart. Mrs. Ripley burned with humane +anticipations. Plans for social regeneration were in +the air. It was impossible for one who lived in the +midst of ardent spirits, or was sensitive to fine impressions, +or was cultivated in an ideal wisdom that +was not of this world, to escape the contagion of +this kind of optimism; Emerson was saved by his +belief in individual growth; Parker by his steady +common-sense; others were protected by their conservatism +of temperament or of association, by their +want of courage, or their want of faith; but men +and women of ideal propensities, like Nathaniel +Hawthorne, W. H. Channing, J. S. Dwight, joined +the community, which promised a new era for +Humanity. Mr. Ripley would probably have left +the ministry at any rate, for it had become distasteful +to him, but it is not likely that he would have +undertaken the management of Brook Farm unless +he had been assured of its success; for he was a +New England youth by birth and by disposition, +prudent, careful, thrifty; his very enthusiasm was +of the New England type, the product of theological +ideas, a creation of the gospels, a desire to introduce +the "Kingdom of Heaven," a continuance of the +prophetic calling. New England is as noted for its +fanaticism as it is for its theology. Its fanaticism +is the offspring of its theology, and in proportion as +its theology disappears its fanaticism decreases. In +Mr. Ripley's case the theology had reached very +near to its last attenuation and the fanaticism had<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> +tapered off into a gentle enthusiasm. He undertook +to establish a kingdom of heaven on earth because +he had given up the expectation of a kingdom of +heaven in the skies; and he undertook to establish +a kingdom of heaven on earth by rational, economic +means, not by religious interventions. He was subject +to that peculiar kind of excitement that comes +to a few people in connection with the keen exercise +of their intellectual powers, when they have laid +hold of what seems to them a principle—an excitement +that is easily mistaken for moral earnestness +even by one who is under its influence, which, indeed, +lies so close to moral earnestness as to feel +quickly the effect of moral earnestness in others, +notwithstanding the checks applied by practical +wisdom. Mr. Ripley had struck on a theory of +society, which at that time was passing from the +phase of feeling into the phase of philosophy. The +theory was in the air; the most susceptible spirits +were full of it; all noble impulses were in its favor, +it belonged to the order of thought he had attained; +it was native to the aspirations that inflamed the +men and women with whom he was most intimate; +their feelings awoke his intellect, and he was carried +away by a stream whereof he appeared to himself +to be a tributary and whereof he appeared to +others as the main current, on account of his impetuosity, +and the vigor with which he proceeded to +put the idea into practice. In his own mind he +was realizing the dream of the New Testament, but,<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> +in fact, he was testing a principle of which the New +Testament was quite unconscious, the modern principle +of the equal destinies of all men. He had +abandoned the New Testament ground of allegiance +to Jehovah, and had adopted the human ground of +fidelity to social law. He was still under the spell +of religious emotions, but they had become merged +in the abstractions of rationalism and merely lent +an added glow to his ideas, so that he could readily +imagine that he was actuated by spiritual convictions +when, in fact, he was doing duty as a disciple +of socialist philosophers. His own interest in Brook +Farm was in the main speculative, though through +his personal sympathies he was moved toward an +enterprise that had moral ends in view.</p> + +<p>Once embarked in it, he gave his whole mind to +its accomplishment,—all his industry, all his organizing +talent, all his high sense of duty. He worked +day and night; he wrote letters; he answered inquiries; +he mastered the science of agriculture; he did +the labor of a practical farmer; he maintained the +supervision of the strange family that gathered +about him. Very remarkable was his success in +keeping the intellectual side uppermost, in keeping +clear of the temptations to give way to instinctive +leanings. His associations were with books and +study and bright people. He brought the most +brilliant men and women of the day to the place. +He awakened the interest of the general community. +He diffused an atmosphere of cheerful hope<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> +around the experiment. It is easy to make sport of +Brook Farm; to laugh at the odd folks who came +there; to ridicule their motives and actions; to +repeat stories of extravagant conduct; to tell of the +eccentric behavior of men and maidens who were +right-minded but impulsive; to follow spontaneousness +to its results; to trace the course of unrestricted +liberty. But it is not fair to remember these things +as peculiarities of Brook Farm, as incidents of its +conception, or as incidents that were agreeable to +Mr. Ripley. He exerted the whole weight of his +character against them. He watched and guarded. +We do not hear of him in connection with the scandals, +the laxities, or the frolics. His efforts were +directed to the supremacy of ideas over instinct, the +idea of a regenerated society, something very different +from joyousness, or merriment, or the fun of +having a good time. He, too, was gay; he felt the +delight of freedom; but his gayety was born of +happy confidence in the principle at stake, his delight +was connected with the advent of a new method of +intercourse among men. I remember hearing him +once deliver a speech in Boston. In it he spoke of +the "foolishness of preaching," and avowed his willingness +to be a pioneer in the task of breaking out +a new future for humanity, a ditcher and delver in +the work of constructing the new building of God. +He had the coming time continually in view. Others +might enjoy themselves, others might grow tired of +waiting, but he held smiling on his way, determined<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span> +to carry out the idea to the end. There was something +grand in the steady intellectual force with +which he did his best to carry through a principle +that commanded more and more the assent of his +reason. When the demonstration of Charles Fourier +was laid before him, no argument was required to +persuade him to adopt it. He took it up with all +his energy; his enthusiasm rose to a higher pitch +than ever; the rationale of the movement was revealed +to him, and apparently he saw for the first +time the full significance of the scheme he had been +conducting. The impelling power of an intellectual +conviction was never more splendidly illustrated. +Nobody discerned so clearly as he did the financial +hopelessness of the experiment. Nobody felt the +burden of responsibility as he felt it. Yet he did +not flinch for a moment, and his patient assumption +of the indebtedness at last had the stamp of real +heroism upon it. His renewal of the most painful +traditions of "Grub Street" until the liabilities of +Brook Farm were cleared off is one of the noble histories, +a history that cannot be told in detail because +of the modesty which has left no record of toil undergone +or duty done. The old simile of the sun +struggling with clouds, and gradually clearing itself +as the day wears on, best illustrates my view of this +man's accomplishment. There were the clouds of +orthodoxy which were burned away at Cambridge. +Then came the clouds of Unitarian divinity, which +were dispelled by the transcendental philosophy.<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> +These were succeeded by the dark vapors of the +ministry, and these by the sentimental philanthropy +of New England rationalism. At length his intellect +broke through these obscurations and showed +what it truly was.</p> + +<p>On the failure of Brook Farm and the final dismissal +of all plans for creating society anew, Mr. +Ripley's faculties emerged in their full strength. +The New England element was withdrawn. There +was no longer thought for theology or reform, but +solely for knowledge and literature. In Boston he +had taken on himself every opprobrious epithet. In +his final letter to his congregation he avows his interest +in temperance, anti-slavery, peace, the projects +for breaking down social distinctions; simply, it +would seem, because his philosophy, falling in with +popular sentiment, pointed that way; for he was +never publicly identified with any of these causes, +or ranked by reformers in the order of innovators. +Indeed, one of the old Abolitionists told me that she +had never associated him with the anti-slavery people, +though her family went to his church. In New +York there was no pretence of this kind. The devotion +to literature absorbed his attention. His +democratic concern for the workingmen continued, +but in a theoretical manner, if we may judge from +the fact that he took no part in domestic or foreign +demonstrations, that he made no speech, attended no +meeting, consorted with no social reformers, did not +even keep up his intimacy with the original leaders<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> +of socialism in this country. When the sadness of +his first wife's death was over, and the drudgery of +toil was ended, he was happier than he had ever +been. No time was wasted; no talent was misused. +Mental labor was incessant, but in performing it +there was pure delight. It is usual to think of his +early life as his best, and there were some who regarded +him as an extinct volcano; but I am of the +opinion that his latter years were his most characteristic, +and that he was most entirely himself when his +intellectual nature came to its full play. In proportion +as the "olden thoughts, the spirit's pall," fell off, +he became peaceful and sweet; his view backward +and forward became clear, his purpose steady, his +will serene. The past was distasteful to him and +he seldom alluded to it; but as one puts his childhood +and his age together, a steady development is +seen to run through both. His could not be a cloudless +day, but he went on from glory to glory. His +age more than justified the promise of his youth. +In his latter years he befriended aspiring young +men; he made literature a power in America; he +threw a dignity around toil; he associated knowledge +with happiness, and rendered light and love +harmonious. His favorite author was Goethe, the +apostle of culture. His familiarity with Sainte-Beuve, +the master of literary criticism, was so great, that on +occasion of that writer's decease, he sat down and +wrote an account of him without recourse to books. +Though without knowledge of art, destitute of taste<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> +for music, and deficient in æsthetic appreciation, his +sympathy was so large and true that these deficiencies +were not felt. The intellectual sunshine was +shed over the entire nature, and the book was so +universal that it seemed to embrace everything.</p> + +<p>This is the property of pure mind, rarely seen in +such perfection of lucidity. Such a mind is at once +conservative and radical; conservative as treasuring +the past, radical as anticipating improvement in +the future. There is nothing like fanaticism, but a +bright look in every direction, a place for all sorts +of accomplishments, hospitality to each new invention, +a radiant acceptance of all temperaments. +The mind cannot be superstitious, for it cannot believe +that divine powers are identified with material +objects or occasional accidents; it cannot be ever +sanguine as those are who indulge in abstract visions +of good, for it knows that progress is very slow and +gradual, and that the welfare of mankind is advanced +by the process of civilization, by cultivation, +acquirement, refinement, the gains of wealth, elegance, +and delicacy of taste. It judges by rational +standards, not by sentimental feelings, accepting +imperfection as the inevitable condition of human +affairs and bounded characters. It is not exposed +to the convulsions that accompany even the most +exalted moods, but calmly labors and quietly hopes +for the future.</p> + +<p>I do not say that George Ripley was such a mind, +merely that his tendency was in that direction. He<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span> +was limited by traditions; he had too many prejudices. +The axioms of the transcendental philosophy +clung to him. The shreds of religion hung about +him. He could not divest himself of the ancient +clerical memories and ways, nor wholly throw off +the mantle of personal sympathy he had so long +worn. He was not completely secular.</p> + +<p>That he was a perfect man is less evident still. +His sunny quality was due in some degree to a +happy temperament, and was subject to the eclipses +that darken the blandest natures, and render sombre +the most hilarious spirits. He lacked the steadfast +courage of conviction, was somewhat over-prudent +and timid, afraid of pain, of popular disapproval, of +criticism and opposition. This may have been due +in part to his frequent disappointments and the +carefulness they forced upon him, to the distrust in +his own judgment which he had occasion to learn, +and the necessity of confining his action to the point +immediately before him. But I am inclined to think +that this apprehensiveness was constitutional. If +it is suggested by way of objection that the bold +experiment of Brook Farm, made in the face of +obloquy and derision, indicated moral courage of a +high stamp, I would remind the critic of the warm +approbation of his friends, and the confident expectation +of success on the part of those he was intimate +with. His wife not merely gave him her +countenance but stimulated his zeal, and surrounded +him every day with an atmosphere of faith. He<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> +had the applause of Dr. Channing, and the support +of his brilliant nephew. Men like Hawthorne, Ellis +Gray Loring, George Stearns, not to mention others, +urged him on. His own well-beloved sister was one +of his ardent coadjutors. He had hopes of Emerson. +In short, so far from being alone, he stood +in an influential company, and instead of his being +altogether unpopular was encompassed by the good-will +of those he prized most. It would have required +courage to resist such influences. Besides, +he was inflated by a momentary enthusiasm which +carried him along in spite of himself and would not +allow his judgment to work. A sudden storm +struck him, lifted unusual waves, caused unexampled +spurts of foam, made the ordinarily quiet water +boisterous and dangerous, and threw long lines of +breakers on the coast, so that what was a still lake +became of a sudden a tempestuous sea. One must +not hastily imagine that the water had become an +ocean, or that it was really an Atlantic formerly +supposed to be a pool.</p> + +<p>Then it must be said he loved money too well. +This infirmity was not native to him, but must +probably be imputed to early poverty, the necessity +of working hard in order to pay debts not altogether +of his own contracting, thus pledging the meagre +income of the first sixty years of his life. His final +income was large, but it was earned by incessant +literary toil, which naturally rendered him avaricious +of the rewards that might come to him. His<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> +generosity did not have a fair chance to show itself +outside of his family. There it was lavish, but +there it was too much mixed up with affection, duty, +and pride to be credited to his manhood. He did +not live long enough, either, to attain complete +superiority over his accidents. He was already an +old man before he had money for his wants. I +remember meeting him on Broadway in 1861, the +year of his wife's death, and he said: "My grief is +embittered by the thought that she died just as I +was getting able to obtain for her what she needed." +He was then fifty-nine years of age. It cannot be +expected that any impulse of generosity will overcome +the habits of a life-time at so advanced a period +as this. That they showed themselves at all is remarkable, +and establishes as well their power as their +existence.</p> + +<p>In a word, this man was too heavily weighted by +circumstances to do his genius full justice. He +seemed to be two individuals, with little in common +between them. As one looked at his past or at +his present, his real character was differently judged. +The most plausible account of him was that which +supposed the experiences to be buried in a deep +grave, which was seldom uncovered even by the +man himself, who lived in the day before him, and +rarely glanced back save to mourn over or to make +sport of his former career. The only way of establishing +a unity in his history is to concede the supremacy +of the intellectual quality over the moral in his first<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span> +endeavors. The prejudice in favor of the moral was +and is so strong that to maintain this supremacy will +seem like a condemnation of him, though meant in +his praise. He probably would so have considered +it, especially when carried away by the flood of +memories. It was easy for him to be mistaken. +His merit consists in the energy of the reason which +made headway against a host of disadvantages and +achieved something resembling a victory in the end. +Some time hence, when the homage paid to sentiment +shall have yielded to the worship of knowledge, +George Ripley will be regarded as one of the earliest +apostles of the light.</p> + +<p>All these greatly enriched my life in New York, +opened new spheres of activity, and enlarged my +whole horizon, both intellectually and socially. Their +variety, elasticity, and vigor in many fields of intellectual +force added much to the extension of my +view, and acted, not merely as a refreshment, but +also as a stimulus.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span></p> +<h2>XV.<br /> + +THE PRESENT SITUATION.</h2> + + +<p>The progress of mind is continuous. Strictly +speaking, there are no periods of transition, no crises +in thought. The history of ideas presents no gap. +Every stage begins and ends an epoch. One is +often reminded of the common notion that the year +begins and ends at a particular moment. Every +day begins and ends a year; every hour is equally +sacred. Yet solemn thought, worship, self-examination, +are precious, and these can be secured only by +the observance of times and seasons; so that we +fall on our knees and pray when the old year ends +and the new one begins.</p> + +<p>So, as a point of time must be fixed upon, we will +begin with Thomas Paine. It is not easy to speak +fully and justly of Paine, because in so doing we +must speak of the misapprehensions and mis-statements +of which he has been the victim; and even if +we refute these, the bare mention of them leaves a +stain on his fame. No doubt his method—application +of common-sense to religion—was essentially +vicious. Common-sense is an admirable quality in +practical affairs, quite indispensable in the management<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> +of business of all kinds, but it has no place in +the discussion of works of the higher imagination—of +poetry, art, music, or faith. But such was the +man's genius, such was the demand of his age. It is +easy to speak of his ignorance, his coarseness, his +impudence, his vanity; but it must be remembered +that his education was very imperfect, for he was +utterly ignorant of any language but his own, and +he did not, apparently, read even the English deists; +that he was a man of the people; that he lived +in an age of revolutions; that he stood for the +rights of common humanity. It must be remembered +also that, in the first place, he brought the +human mind face to face with problems which had +been appropriated by a special class that considered +itself exempt from criticism. In the next place he +was in dead earnest; not attacking the Bible or +religion out of flippancy or brutality, but because +he really hated the interpretations that were usually +given of sacred things; his attack was against orthodoxy, +not against faith. "His blasphemy," says +Leslie Stephen, "was not against the Supreme God, +but against Jehovah. He was vindicating the ruler +of the universe from the imputations which believers +in literal inspiration and dogmatical theology had +heaped upon him under the disguise of homage. +He was denying that the God before whom reasonable +creatures should bow in reverence could be the +supernatural tyrant of priestly imagination, who +was responsible for Jewish massacres, who favored<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> +a petty clan at the expense of his other creatures, +who punished the innocent for the guilty, who +lighted the fires of everlasting torment for the +masses of mankind, and who gave a monopoly of +his favor to priests or a few favored enthusiasts. +Paine, in short, with all his brutality, had the conscience +of his hearers on his side, and we must +prefer his rough exposure of popular errors to the +unconscious blasphemy of his supporters." Then +Paine <i>did love his kind;</i> he abhorred cruelty, and +desired, after his fashion, to elevate his race.</p> + +<p>Examples of this are numerous. At the time +when the "Common Sense" and "Crisis" were +having an enormous sale, the demand for the former +reaching not less than one hundred thousand copies, +and both together offering to the author profits that +would have made him rich, Paine freely gave the +copyright to every State in the Union. In his +period of public favor and of intimate friendship +with the founders of the government, Paine declined +to accept any place or office of emolument, saying: +"I must be in everything, as I have ever been, a +disinterested volunteer. My proper sphere of action +is on the common floor of citizenship, and to honest +men I give my hand and heart freely." The State +of Virginia made a large claim on the general government +for lands. Thomas Paine opposed the +claim as unreasonable and unjust, though at that +very time there was a resolution before the legislature +of Virginia to appropriate to him a handsome<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span> +sum of money for services rendered. In 1797, Paine +was the chief promoter of the society of "Theophilanthropists," +whose object was the extinction of +religious prejudices, the maintenance of morality, +and the diffusion of faith in one God. "It is want +of feeling," says this <i>heartless blasphemer</i>, "to talk +of priests and bells, while infants are perishing in +hospitals, and the aged and infirm poor are dying in +the streets." In 1774, Paine published in the <i>Pennsylvania +Journal</i>, a strong, anti-slavery essay. +While clerk in the Pennsylvania Legislature he +made an appeal in behalf of the army, then in extreme +distress, and subscribed his entire salary for +the year to the fund that was raised. Towards the +close of his life, he devised a plan for imposing a +special tax on all deceased persons' estates, to create +a fund from which all, on reaching twenty-one +years, should receive a sum to establish them in +business, and in order that all who were in the decline +of life should be saved from destitution. It is +not generally known that Paine often preached on +Sunday afternoons at New Rochelle. In England +he spoke in early life from Dissenting pulpits, and to +him we owe this exquisite definition of religion: "It +is man bringing to his Maker the fruits of his heart." +All this is evidence that honorable considerations +were at the bottom of his own belief. He was, according +to his view, the friend of man, and in this +interest wrote his books. He introduced kindness +into religion.<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span></p> + +<p>He certainly repeated the ideas of Collins and +Toland, and the conceptions that were floating in +the air, breathed by Voltaire and Diderot; but he +did give them voice. The English deists were dead, +and would have continued so but for him. He was +essentially a pamphleteer, the master of a very rich, +simple style that went directly to the hearts of the +people. His best performances were unquestionably +political, but all his works were marked by the same +peculiarities. His mistake was in supposing that +the power that could animate an army could pull +down a church.</p> + +<p>Paine was no saint, but he was no sinner above all +that dwelt in Jerusalem. He drank too much; he +took too much snuff; he was vulgar; he was a vehement +man in a vehement age; he went to dinner +in his dressing-gown; and he certainly did not bring +his best convictions to bear on his private character; +but he did wake up minds that had been dumb or +oppressed before. The "Age of Reason" went +everywhere, into holes and corners, among back-woodsmen +and pioneers, and did more execution +among plain moral men than many a book that was +more worthy of acceptance. It is a pity that his +disciples should be content with repeating his denials, +instead of building on the rational foundations +which he laid. For instance, they might, while +adding to his criticism of the Scriptures, have shown +their high moral bearing and their spiritual glow. +They might have carried out further his "enthusiasm<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span> +for humanity," showing that man had more in him +than Paine suspected. They might have justified by +more scientific reasons his belief in God and in immortality. +They might have been truly rationalists +as he wanted to be, but could not be at that period. +But they were satisfied with saying over and over +again what he said as well as he could, but not as +well as they can. He was simply a precursor, but +he was a precursor of such men as Colenso and +Robertson Smith, and a large host of scholars beside.</p> + +<p>Paine's best exponent in America is perhaps Robert +G. Ingersoll. He is a sort of transfigured Paine. +He has all Paine's power over the masses, being perhaps +the most eloquent man in America; more than +Paine's wit; more than Paine's earnestness; more +than Paine's love of humanity; more than Paine's +scorn of deceit and harshness,—for he extends his +abhorrence of cruelty even to dumb beasts. He has +great power of sympathy, a tender feeling for misery +of all kinds. He is a poet, as is evident from these +words:</p> + +<div class="blockquot"><p>We do not know whether the grave is the end of this life or +the door of another, or whether the night here is somewhere +else a dawn. The idea of Immortality, that like a sea has +ebbed and flowed into the human heart with its countless waves +beating against the shores and rocks of time and faith, was not +born of any book or of any creed or of any religion. It was +born of human affection, and it will continue to ebb and flow +beneath the mists and clouds of doubt and darkness as long as +love kisses the lips of death. It is the rainbow, Hope, shining +upon the tears of grief.</p></div><p><span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span></p> + +<p>Paine's simple childlike belief in God and Immortality, +Ingersoll remands to the cloudy sphere of +agnosticism, as Paine probably would now; but it +is my opinion that if evidence which he regarded as +satisfactory—that is, legal evidence—could be given, +he, too, would accept these articles; for he has none +of the elements of the bigot about him. His detestation +is simply of hell and a priesthood; for pure, +spiritual religion, he has only respect. Like Paine, +he attacks the ecclesiasticism and theology of the +day, and is satisfied with doing that; and, like +Paine, he has convictions instead of opinions, and his +character is all aflame with his ideas.</p> + +<p>In his private life, in his family relations, in his +public career, there is no reproach on his name—nothing +that he need be ashamed of.</p> + +<p>Mr. Ingersoll does not worship the Infinite under +any recognized form or name, but that he adores the +<i>substance of deity</i> is beyond all doubt; he worships +truth and purity and sincerity and love,—everything +that is highest and noblest in human life. One word +more I must say,—that his motive is essentially religious. +It is his aim to lift off the burden of superstition +and priestcraft; to elevate the soul of manhood +and womanhood; to promote rational progress in +goodness; to emancipate every possibility of power in +the race; and this is the aim of every pure religion,—to +open new spheres of hope and accomplishment.</p> + +<p>The disintegration of the popular orthodoxy goes +on very fast, and always under the influence of the<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span> +moral sentiment. This is very prettily put by Miss +Jewett, in one of her short stories, entitled "The +Town Poor." Two ladies, jogging along a country +road, fall to talking about an old meeting-house +which is being <i>improved</i> after the modern fashion. +One of them laments the loss of the ancient pews +and pulpit, and the substitution of a modern platform +and slips. The other says:</p> + +<div class="blockquot"><p>When I think of them old sermons that used to be preached +in that old meeting-house, I am glad it is altered over so as not +to remind folks. Them old brimstone discourses! you know +preachers is far more reasonable now-a-days. Why, I sat an' +thought last Sabbath as I listened, that if old Mr. Longbrother +and Deacon Bray could hear the difference, they'd crack the +ground over 'em like pole beans, and come right up 'long side +their headstones.</p></div> + +<p>In Chicago, some years ago, orthodox preachers +begged a pronounced radical to stay and help them +fight the matter out on the inside; and a minister of +one of the principal churches there distinctly said +that he did not believe in the infallibility of the +Bible or an everlasting punishment. A Congregational +minister in Connecticut expressed himself as +thoroughly in sympathy with the advanced party in +theology. An orthodox clergyman in New England +declared that he did not know of an orthodox minister +in the whole range of his acquaintance who +believed in the old doctrine. A minister in Rhode +Island, who occupied a high position in the orthodox +church, while declining to make an open statement<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> +on account of social and political reasons, +avowed his willingness to write a private letter +disclaiming all belief in the accepted views. The +Rev. Howard MacQueary, the Episcopal rector of +Canton, Ohio, who has recently published a book, +entitled the "Evolution of Man and Christianity," +has been convicted of heresy against his own protest +and the popular sentiment. The successor of Henry +Ward Beecher, in Brooklyn, N. Y., recently published +the essentials of his creed. There is no fall +in it, no trinity, no miracle in the old sense, no eternal +punishment. He declares, frankly, that there is +no difference <i>in kind</i> between man, Jesus, and God, +but only a difference <i>in degree</i>. The same man +recently preached in King's Chapel, and lectured +in Channing Hall. The Andover controversy distinctly +reveals the decay of the ancient theology. +In England dissent has gone very far, as is evident +from a book called "The Kernel and the Husk," +written by the Rev. Dr. E. A. Abbott, the author of +the article on "The Gospels," in the last edition of +the "Encyclopædia Britannica." In this article the +fall is repudiated, the trinity, miracles, the virgin +birth, the physical resurrection of Jesus, and eternal +punishment; yet even his bishop has not rebuked +him. Yes, the moral sentiment is certainly coming +to its rights.</p> + +<p>Of Unitarianism, after what has been said, it is +unnecessary to speak. That there should be a difference +between the East and the West is natural.<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span> +The East holds fast, in large sense, to the ancient +theological traditions. The West never had them, +and can therefore declare that its fellowship is conditioned +on no doctrinal tests, and can welcome all +who wish to establish truth and righteousness and +love in the world. The West will ultimately prevail; +the temper of the East is rapidly wasting +away, and the breach will soon be closed up. The +new Unitarian churches will be founded on a practical +basis, the only requirement being that the minister +should be deeply in earnest about religious +things. The characteristic of all churches, of whatever +name, is an urgent interest in social reform, a +deep concern for the disfranchised and oppressed, +and a warm feeling towards the elevation of mankind. +The universal prayer is, to borrow the pithy +language of Dr. F. H. Hedge: "May Thy kingdom +come on earth!" not "May we come into Thy +kingdom."</p> + +<p>If it was hard to do full justice to Thomas Paine, it +is harder to do full justice to the Broad Churchman. +There is no authoritative account of his position to +which appeal can be made, and the great variety of +opinion on incidental points makes it difficult to +frame any description which the leaders would accept. +A great deal depends on the change of circumstances, +the ruling spirit of the time, the prevailing tendencies +of thought in the period,—whether scientific, +critical, or social,—and a great deal depends, too, on +the peculiarities of individual temperament, but the<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> +fundamental doctrines are the same. The ordinary +observer can see the largeness, sympathy, inclusiveness, +devotion to actual needs. But the ordinary +observer cannot see the real basis of faith in human +nature; the manifestation of the Divine Being in the +highest possibilities of man; the trust in a living, +active, communicating God.</p> + +<p>These are cardinal points, and must be insisted +on. The inherent depravity of man; his essential +corruption; his absolute inability to receive any portion +of the divine life, is naturally repudiated. But +his feebleness, crudeness, imperfection, his dearth +and deficiency, his sensuality, hardness, love of material +things, is insisted on, and cannot be exaggerated. +Still there is a germ of the divine nature in him, a +spark of the divine flame which can be kindled. +The familiar language of Longfellow expresses this +idea exactly:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Ye whose hearts are fresh and simple,<br /></span> +<span class="i0">Who have faith in God and Nature,<br /></span> +<span class="i0">Who believe that in all ages<br /></span> +<span class="i0">Every human heart is human,<br /></span> +<span class="i0">That in even savage bosoms<br /></span> +<span class="i0">There are longings, yearnings, strivings<br /></span> +<span class="i0">For the good they comprehend not,<br /></span> +<span class="i0">That the feeble hands and helpless,<br /></span> +<span class="i0">Groping blindly in the darkness,<br /></span> +<span class="i0">Touch God's right hand in that darkness<br /></span> +<span class="i0">And are lifted up and strengthened:—<br /></span> +<span class="i0">Listen to this simple story."<br /></span> +</div></div> + +<p>To this nature, thus receptive, God addresses +Himself. He is the Father, the absolute Love, and +his desire is to lead men upward towards the height<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> +of divine perfection. In all ages, in every way, he +has been trying to do this; and all nature, all art, +all literature is full of this affection for his child. +Even the Pagan myths express this striving of God +with man. The existence of what we call evil is +assumed, but there is no attempt to explain it or +theorize about it or reconcile it with any mode of +philosophy. To us it may be simply the divine effort +to startle the soul into a consciousness of itself. +Even the worst forms of doubt, of denial, of atheism +may be parts of this divine effort; even men like +Strauss and Feuerbach may be witnesses for truth, because +they drive men back in horror from the pit of +disbelief, and compel them to take refuge through +tears and prayers in the supreme love. Of absolute +evil we cannot be sure that there is any; so many +ways must the infinite spirit have to awaken men to +a sense of their own destiny.</p> + +<p>I cannot better convey my thought than by recounting +the essence of two sermons that I heard +some years ago from eminent preachers in different +American cities; the first was on the death of +Charles Darwin. After a very ornate service, the +minister dwelt enthusiastically on the merits of +Darwin as a philosopher, described his system, and +declared that his own belief in the Deity of Christ, +was confirmed in large measure by Darwin's theory +of the Selection of the Fittest. The statement was +startling at first, for the two doctrines seemed to +point in opposite directions, but the speaker probably<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> +meant that the Christ expressed all the potentialities +of human nature; that he was the Fittest; +not a miracle, not an exception to humanity, but the +perfection of man; in other words, a divine person. +The other sermon turned on the murder of Sisera +(Judges iv, 18), as contrasted with a statement in the +first epistle of John (iv, 8), "God is love." The rector +spoke of the assassination of Sisera in terms of extreme +abhorrence; called it treacherous, cruel, base, +and then said: "See what progress the human mind +has made from this period to that when John was +written." The common impression is that the <i>human</i> +mind had nothing to do with it, it being the <i>divine</i> +mind that was alone in question. But what the +preacher meant was evidently this,—either that the +divine mind dropped thoughts into the human mind +as fast as they could be appreciated, or that the +human mind, imperfect in development, apprehended +all that it could of the perfect mind. Whichever +case we assume, the integrity of the divine mind is +secured, and at the same time the growth of the +human.</p> + +<p>At this point, the conception of the Broad Churchman's +idea of the inspiration of the Scripture must +be dwelt upon, for the doctrine is very remarkable, +and throws a flood of light upon his whole conception +of the aim and purpose of Christianity. According +to the common notion, the Bible is literally +the word of God, and men have nothing to do but +to submit themselves to its authority. They must<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> +suppress all natural desires, all dictates of their +moral sense, to this supreme standard of truth and +rectitude. According to this notion, the whole of +man, as a thoroughly corrupted being, is <i>subject</i>, in +obedience to this law. The second theory, adopted +by the American Broad Churchman, holds that the +Bible <i>contains</i> the word of God; and this implies +that there may be a part of the Bible that is not the +word of God, and opens the way to an indefinite +amount of criticism, speculation, and doubt. The +English Broad Churchman holds, as I understand it, +the common doctrine, but with this immense difference. +That whereas, according to the common notion, +the Bible is the word of God, he maintains that +the whole object of the Bible is to educate and uplift +man. The word is a minister to human needs. +Through it, God is trying in various ways, by +history, biography, tale, and song, to warn, persuade, +teach, inspire the human soul. Sometimes he can +do nothing but startle, shame, provoke; and the +very things we find fault with may be designed +for moral education. The Bible, itself, encourages +this idea. Does not Paul preach reconciliation? +Does not John speak of God as love? God hardened +the heart of Pharaoh in order that he might +show that He was stronger than Pharaoh. Jacob was +not altogether a lovely character, but the Lord wrestled +with him and lamed him, thus showing his own +disapproval of the patriarch's temper. David was a +seducer, adulterer, and murderer, but he <i>repented</i>, was<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> +ashamed, was sorrowful, and this repentance made +him a man after God's own heart. It was not that +God <i>approved</i> of his conduct, but that he wanted to +make us <i>disapprove</i> of it. In like manner Luther +based his faith on the Bible, because it convicted +him of sin, and drove him to seek refuge for himself +in Christ. The Church as an organization has always +this one purpose in view—to minister to the soul +of man. The "Articles" fairly throbbed with this +conception. The outrage committed by the "Evangelicals," +men who insist upon everlasting punishment +and talk of doom, consists in their overlooking +this divine purpose towards humanity.</p> + +<p>The <i>doctrines</i> of the Church—the Deity of Christ, +the Incarnation, the Resurrection, the Ascension—bear +this testimony, and are inexplicable without it. +But these doctrines simply convey one thought. +The Christ must be God, otherwise he could not +exemplify the perfect love; he must be Incarnate, +otherwise he could not mingle with men. His Resurrection +teaches his absolute triumph over death; his +Ascension is a pledge of his union with God and his +perpetual intercourse with God's children.</p> + +<p>The two <i>rites</i>, Baptism and Communion, give the +same idea. Baptism imports a recognition of the duty +to lead a Christian life; and Communion imports +a wish, on the part of all who partake of it, to enter +into the privilege of a perfect harmony with Christ. +None of these points are reached by criticism, or any +array of texts, though passages may be cited in<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> +confirmation of them. But the proof is derived from +experience, from the felt need of enlightenment and +inspiration, from prayer and the yearning after eternal +life. No doubt it is taken for granted that neither +the Bible nor the Church expresses the <i>whole</i> word +of God. The word is as large as the divine love, +and this is infinite. The complete word of God +includes all nature, all history, and all life.</p> + +<p>It will be understood that the Broad Church notion +is only a theory and rests entirely on its reasonableness. +It is simply a modification of Episcopalianism, +and none but an Episcopalian would be likely +to adopt it. Its interest for us consists in its <i>human</i> +character, in its earnestness for social reform, in its +passionate desire to make conscience and justice and +freedom of the Spirit supreme in all human affairs. +It is essentially an ethical system with an ecclesiastical +addition and a heavenly purpose.</p> + +<p>There is certainly a great difference between the +Broad Church in America and the Broad Church in +England; there are no Thirty-Nine Articles in this +country; there is no National Church. The Broad +Churchman here is still a Churchman, but the system +is much more elastic and much more intellectual. +The Church is to him also a divine institution, but +not a final establishment; and it becomes divine by +virtue of its helpfulness in imparting the divine life +and its power of human service. The sacraments +have become symbols, venerable from their antiquity, +but more venerable from their use. The Broad<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span> +Churchman is an orthodox believer, but he accepts +only the simplest creeds, and he interprets them in +accordance with the rational principles of thought, +and with his fundamental conception of Christianity, +holding not to the written letter, but to the real +meaning of the Confession. This meaning is, he +maintains, easily reconcilable with the idea that all +revelation is made to a living mind,—whether that +of a race or an individual,—and that the Bible is +merely the record of it. No <i>book</i>, in his estimation, can +be inspired. This, coupled with a belief in the unlimited +progress of the natural conscience, brings the +system within the category of modern arrangements.</p> + +<p>The idea that man is <i>developed</i> into the divine +life, not <i>converted</i> to it, seems to be the heart of the +system. The writings of F. D. Maurice are full of +it. He said that he did not know what the Broad +Church was, and disclaimed any position in it; yet +he is its reputed father, and certainly held its cardinal +doctrine. This was the soul of his teaching; +this dictated his likes and his dislikes; this animated +his dissent from the Evangelicals on the one hand +and the Rationalists on the other; this made him +cling to the "Articles"; this made him love the +Church. I cannot better convey my notion of the +Broad Churchman's credence than by quoting some +passages from Maurice:</p> + +<div class="blockquot"><p>I think that the <i>ground-work of this thought</i> and this +humanity <i>is laid bare</i> in the Thirty-nine Articles; +<i>that for</i><span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span> +<i>that ground-work</i> [namely, the living God, the living Word] all +our different schools are trying to produce feeble and crumbling +substitutes; that we must recur to it if we would pass +the narrow dimensions of Calvinism, Anglicanism, Romanism; +if we would learn what a message we have for Jews, Mahometans, +Brahmins, Buddhists, for all the nations of the earth, as +well as our poor people at home.</p> + +<p>I cannot doubt that this belief [the confession of a God, +who was, and is, and is to come] is latent in every man now; +that we are all living, moving, having our being in this God, +and that He does reveal Himself to His creatures gradually, +before He is revealed in His fulness of glory.</p> + +<p>I do perceive that if I have any work in the world, it is to +bear witness of this name [the name of the Father, the Son, +and the Holy Ghost], not as expressing certain relations, however +profound, in the divine nature, but as the underground +of all fellowship among men and angels, as that which will at +last bind all into one, satisfying all the craving of the reason +as well as of the heart, meeting the desires and intuitions that +are scattered through all the religions of the world.</p> + +<p>The Church must either fulfil its witness of the redemption +for mankind or be cut off. And I cannot help thinking +that a time is at hand when we shall awaken to this conviction, +and when we shall perceive that what we call our individual +salvation means nothing, and that our faith in it becomes +untenable when we separate it from the salvation which Christ +wrought out for the world by His incarnation and sacrifice, +resurrection and ascension.</p> + +<p>He has been pleased to reveal to me in His Son the +brightness of His glory, His absolute love. On that point I +have a right to be certain; he who says I have not, rejects the +Bible and disbelieves the incarnation of the Lord. I will not +give up an inch of this ground; it is a matter of life and +death.</p> + +<p>By baptism we claim the position which Christ has claimed +for all mankind.... More and more I am led to ask<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span> +myself what a Gospel to mankind must be, whether it must +not have some other ground than the fall of Adam and the +sinful nature of man.... No doctrine can be so at +variance as this, with the notion that it is a Gospel which +men have need of, and in their inmost hearts are craving for.</p></div> + +<p>Why is not this system sufficient? Simply because +the claim that Christ is God, does not seem made +out to severely critical minds. Such as these must +hold even the Broad Church to be a mythology, +beautiful and innocent, but still a mythology. +The word "mythology" implies no disparagement. +A mythology is simply the poetical form of an idea, +and takes its character from the nature of the ideas +it represents. The pagan mythology is on this +account very different from the Christian, and a +mythology that has universal love as its basis may +well be called innocent and beautiful. To the +doctrine of trinity, philosophically considered, even +Unitarian scholars make no objection. What they +cannot accept is the deity of Jesus as an historical +person. The Christ is not, in their opinion, an +historical person, but a doctrine, not identical with +the man of the New Testament. The Divine Being +has never, in their estimation, appeared on earth. +They only who can put aside criticism, can suppress +it, can regard it but as one of many manifestations +of mind, can fix their eyes on a church for society at +large and not for individuals, will be likely to accept +it, and they will on the ground that it is altogether +human, a church for mankind.<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span></p> + +<p>The last phase in the development of the moral +sentiment is represented by the "Ethical Societies." +It is natural that the origin of these should be +Jewish, for the Jews are unencumbered by the mysteries +of the Christian theology; their genius is for +social organization, and the moral element is very +large in their religion. It is natural, too, that the +system should be purer here than in England. Some +of the members of the "Cambridge Ethical Society" +are members of the Church of England, and have to +be warned not to set themselves needlessly in opposition +to the work of the Christian churches. The +"Edinburgh Ethical Club" is mainly a debating +society. In America it is usual to have a lecturer, +and stated services on Sunday. But these services are +very simple, nay, even bare; there is no prayer, and no +scripture, no architecture or art or poetry; but there is +an intense earnestness, nay, enthusiasm, for social reform. +There are kindergartens for the poor children +of the streets, there are classes for the untaught, +libraries for the workingmen, plans for better lodging +and employment for the families of artisans. There is +no fixed doctrine in regard to the origin of the moral +sentiments, lest any should be alienated; the object +being to combine all who have at heart the moral +interests of mankind. The peculiarity of these societies +is not so much that they lay emphasis on the +moral as distinct from the spiritual interests, or aim +to break down the dividing line between Religion +and Ethics, as it is that they rest upon conscience<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span> +as the supreme authority, that they assume its practical +function, build upon it as the one and only thing +absolutely known. There is no pretence of following, +even at a distance, the charities of the old +churches with their vast funds, their immense organizations, +their heaps of tracts, their legions of missionaries, +all employed in calling unbelievers into +the fold. The object is to elevate all mankind by +appealing to their moral instincts, on the ground of +their inherent ability to rise in the scale of being.</p> + +<p>To make their position clear let me quote the +words of the founder of these societies, contained in +an article entitled "The Freedom of Ethical Fellowship," +in the first number of the <i>International +Journal of Ethics</i>:</p> + +<div class="blockquot"><p>It is the aim of the Ethical Societies to extend the area of +moral co-operation so as to include a part, at least, of the +inner moral life; to unite men of divers opinions and beliefs +in the common endeavor to explore the field of duty; to gain +clearer perceptions of right and wrong; to study with thoroughgoing +zeal the practical problems of social, political, and +individual ethics, and to embody the new insight in manners +and institutions....</p> + +<p>It would be a wrong and a hindrance to the further extension +of truth to raise above our opinions the superstructure of +a social institution. For institutions in their nature are conservative; +they dare not, without imperilling their stability, +permit a too frequent inspection or alteration of their foundations.... +The subject part of mankind, in most places, +might, with Egyptian bondage expect Egyptian darkness, were +not the candle of the Lord set up by himself in men's minds, +which it is impossible for the breath or power of man wholly<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span> +to extinguish. It is to this "candle of the Lord set up in +men's minds" that we look for illumination. It is in the light +which it sheds that we would read the problems of conduct +and teach others to read them. We appeal directly to +the conscience of the present age, and of the civilized portion +of mankind. There remains as a residue a common deposit +of moral truth, a common stock of moral judgments, which +we may call the common conscience. It is upon this common +conscience that we build.... The contents of the common +conscience we would clarify and classify, to the end that +they may become the conscious possession of all classes; and +in order to enrich and enlarge the conscience, the method we +would follow is to begin with cases in which the moral judgment +is already clear, the moral rule already accepted; and +to show that the same rule, the same judgment, applies to other +cases, which, because of their greater complexity, are less +transparent to the mental eye....</p> + +<p>And here it may be appropriate to introduce a few reflections +on the relations of moral practice to ethical theory in +religious belief. To many it will appear that the logic of our +position must lead us to underestimate the value of philosophical +and religious doctrines in connection with morality, and +that, having excluded this from our basis of fellowship, we +shall inevitably drift into a crude empiricism. I may be permitted +to say that precisely the opposite is at least our aim, and +that among the objects we propose to ourselves, none are +dearer than the advancement of ethical theory and the +upbuilding of religious conviction. The Ethical Society is +a society of persons who are bent on being taught clearer +perceptions of right and wrong, and being shown how to +improve conduct. At least, let us hasten to add, the ideal +of the society is that of a body of men who shall have this +bent. Is it vain to hope that there will in time arise those who +will render them the service they require....</p> + +<p>It is safe to say that every step forward in religion was due +to a quickening of the moral impulses; that moral progress<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span> +is the condition of religious progress; that the good life is the +soil out of which the religious life grows. The truths of religion +are chiefly two,—that there is a reality other than that of +the senses, and that the ultimate reality in things is, in a sense +transcending our comprehension, akin to the moral nature of +men. But how shall we acquaint ourselves with this super-sensible? +The ladder of science does not reach so far. And +the utmost stretch of the speculative reason cannot attain to +more than the abstract postulate of an infinite, which, however, +is void of the essential attributes of divinity. Only the +testimony of the moral life can support a vital conviction of +this sort....</p> + +<p>The Ethical Society is friendly to genuine religion anywhere +and everywhere, because it vitalizes religious doctrines +by pouring into them the contents of spiritual meaning.... +A new moral earnestness must precede the rise of larger religious +ideals; for the new religious synthesis which many long +for, will not be a fabrication, but a growth. It will not steal +upon us as a thief in the night, or burst upon us as lightning +from the sky, but will come in time as a result of the gradual, +moral evolution of modern society, as the expression of higher +moral aspirations, and a response to deeper moral needs.</p></div> + +<p>In his famous essay on "Worship," Emerson says:</p> + +<div class="blockquot"><p>There will be a new church founded on moral science, at +first cold and naked, a babe in a manger again, the algebra +and mathematics of ethical law, the church of men to come, +without shawm or psaltery or sackbut; but it will have heaven +and earth for its beams and rafters; science for symbol and +illustration; it will fast enough gather beauty, music, picture, +poetry.</p></div> + +<p>Is this the church that Emerson predicted? It +looks like it. Already we seem to hear the shawms<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> +and sackbuts. Already there are desires after a +more rich and melodious administration.</p> + +<p>The last number of the <i>International Journal of +Ethics</i> contains two articles: one on "The Inner +Life in Relation to Morality," the other on "The +Ethics of Doubt," which suggest a transcendental +ground for moral beliefs; and they who dissent from +this position surround <i>action</i> with an ideal solemnity. +At all events it is something to see, even at +a distance, a city that hath foundations.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span></p> +<h2>XVI.<br /> + +THE RELIGIOUS FUTURE OF AMERICA.</h2> + + +<p>In the <i>Revue des Deux Mondes</i> of October 15, +1860, M. Renan wrote a remarkable article on the +"Future of Religion in Modern Society." This +paper of course dealt largely with questions that +were interesting at that time, but it also contains +very acute observations on the whole subject, which +are of universal concern. His conclusions are that +neither Judaism nor Romanism nor the established +forms of Protestantism will constitute the coming +faith, which must be spiritual (that is, free of space +and time), undogmatical, and enfranchised. "The +religious question," he says, "finds its solution in +liberty.... The liberal principle pre-eminently +is that man has a soul, that he is to be reached only +through the soul, that nothing is of value save as it +effects a change in the soul. An inflexible justice, +granting with inexorable firmness liberty to all, even +to those who, were they masters, would refuse it to +their adversaries, is the only issue that reason discovers +for the grave problems raised in our time." +This essay, along with that of Emile de Laveleye of<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span> +Liège in Belgium, on the "Religious Future of Civilized +Communities," written in 1876, sums up the +whole question. It only remains to apply their principles +to America.</p> + +<p>Many dread the prevalence of Roman Catholicism. +I confess I never could share in that apprehension. +For if there is anything certain it is the +unchangeableness of the lines of division that separate +the three great regions of the earth, each having +its own faith. There is the Greek Church, which +rules in Asia; the Latin Church, which is confined +to the Latin races, and is strongest in Southern Italy, +where the people are most ignorant and supine; and +the Protestant Church, which prevails in Northern +Europe among the Germanic nations. As Renan +says:</p> + +<div class="blockquot"><p>Nothing will come of the mutual struggle of the three Christian +families; their equilibrium is as well assured as that of +the three great races which share between them the world; +their separation will secure the future against the excessive +predominance of a single religious power, just as the division +of Europe must forever prevent the return of that <i>orbis +romanus</i>, that closed circle, which allowed no possible escape +from the tyranny that unity has engendered.</p></div> + +<p>Moreover, the Roman Catholic faith is essentially +<i>Italian</i>, and as such can have no permanent influence +in Germany, England, or America. The great popes +of the Middle Ages, whose genius raised the papacy to +power and splendor, were Italians. Italy, until a few +years ago, was isolated; not a great political power, as<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span> +it is now, among other powers of Europe, nor drawn +by political affiliations into the schemes of other +dominions. Besides, the Catholic Church had the +advantages of the Italian genius for organization, +command, wisdom in practical affairs. Then, too, it +had the immense benefit of the old Roman treasures +of art, which gave a glory to the system. These +considerations alone would make it impossible that +Romanism, in its foreign form, should ever become +the religion of the United States. There may be +another kind of ecclesiasticism, but without the ancient +authority; an ecclesiasticism which stands for +pomp, ornament, display, beauty, but not for anything +more. There is evidence that every form of +religion here is disposed to take on elements of decoration,—architecture, +music, stained glass, drapery, +pictures, and monuments; but this is only a sign of +increasing wealth, not of increasing subjection.</p> + +<p>In addition to all this, the <i>genius</i> of the American +people is strongly against anything like submission +to authority. The love of liberty is exceedingly +powerful. It is claimed that Romanism is not committed +to any form of government, that it is as +favorable to republican institutions as to monarchical; +but this is not the opinion of Renan, who was born +and trained in the church, and who is therefore +entitled to speak with knowledge; nor is it the opinion +of other scholars, Martineau for instance, who +says in his article on the "Battle of the Churches" +(<i>Westminster Review</i>, January, 1851):<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span></p> + +<div class="blockquot"><p>We are convinced it cannot occupy the scope which English +traditions and English usage have secured; that every step it +may make is an encroachment upon wholesome liberty; that +it is innocent only where it is insignificant, and where it is +ascendant will neither part with power nor use it well, and that +it must needs raise to the highest pitch the common vice of +tyranny and democracy,—the relentless crushing of minorities.</p></div> + +<p>But whether this charge of absolutism be just or +not, Romanism has been so long associated as a polity +with monarchical governments that it has contracted +a habit of domineering, and the people can never be +persuaded that the papacy is democratic in its constitution.</p> + +<p>Americans are very suspicious, too, of any interference +on the part of the government. If a system +demands an army, a palace, lands, it must pay for +them out of its own private means. A generation +or more ago it was possible for an administration +to give for a merely nominal sum, in the very heart +of a large city, great estates to one denomination. +This is possible no longer. Every sect must vindicate +itself, and stand on its own feet; this alone +would make it impossible for a church so poor as +the Catholic to establish itself in this country on +any terms of supremacy.</p> + +<p>The desire for change which is inherent in the +American mind must also prove fatal in the end to +any claim of absolute stability. Protestantism is +therefore better for Americans than Romanism is, +because it is more portable, more various, more accommodating +to popular tastes and inclinations.<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span></p> + +<p>There is no disposition to undervalue the work of +the Catholic Church. Its great saints, its heroic +martyrs, its stupendous missions, its enormous philanthropy, +its influence in educating and controlling +masses of people, cannot be exaggerated; and still +it is destined to wield an immense influence as a +spiritual power over the human race; but it never +again can be the absolute system it once was. However +it may commend itself to certain classes in our +population, it must always be simply one department +in the universal church.</p> + +<p>But it will be said that the Catholic Church may +<i>accommodate</i> itself to republican institutions. M. +Renan doubts whether any radical change can be +made. He says:</p> + +<div class="blockquot"><p>Catholicism, persuaded that it works for the truth, will always +endeavor to enlist the state in its defence or its spread.... +Catholicism is, in fact, the believer's country, far +more than is the land of his birth. The stronger a religion +is, the more effective it is in this way.... More and +more have Catholics been brought to think that they derive +life and salvation from Rome. It is especially worth remarking +that the new Catholic conquests exhibit the most sensitiveness +on this point. The old provincial Catholic, whose +faith belonged to the soil, has less need of the Pope, and is +much less alarmed at the storms that menace him, than the +new Catholics, who are coming fresh to Catholicism, and regard +the Pope, after the new system, as the author and defender +of their faith.... Catholicism has been seduced +into becoming a religion essentially political. The Pope becomes +the actual sovereign of the church.</p></div> + +<p>But supposing that such an alteration is possible,<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span> +that the church can abase its pretensions to +supremacy over all other sects, that Romanism +simply melts into our society,—in this case, the +papacy, as usually understood, becomes simply a +form of church government like Presbyterianism or +Congregationalism or Episcopacy; Catholicism becomes +a purely spiritual faith, and, as such, is not +only harmless but beneficent.</p> + +<p>The religion, therefore, of America cannot be ecclesiastical; +neither can it be dogmatic. I was on +the point of saying <i>theological</i>; but there is a great +difference between theological and dogmatical. Dogmatism +is theology raised to power. Theology there +always must be; some account of the Supreme +Power in the world; some report of the contents +of the Divine Mind. The present indifference to +theology is hardly a good sign, unless it be an indifference +to theology as usually regarded—that is, +to the old systems of theology. The future religion, +for this reason, cannot be Protestantism. For Protestantism +is essentially dogmatical. It claims superiority +to Romanism on the one hand and to infidelity +on the other. Furthermore, it is identified +with the Bible. Now, modern scientific criticism +has so riddled the Bible, that it no longer can serve +as a foundation. And this foundation being taken +away, Protestantism must lose its corner-stone, and +rest entirely on a rational basis. Likewise, Protestantism +encourages sectarianism. It exists, in fact, +only in numerous parties, each jealous of the rest<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span> +and seeking to build up its own establishment without +regard to the well-being of opposing bodies. +There is a dream of unity amid all this diversity. +But such unity can be gained only by the sacrifice +of the very peculiarity of division, and the admission +of certain things which all have in common; +and such a reconciliation, besides the tyranny it engenders, +cannot be desired, as it would be fatal to all +activity. Sectarianism itself, apart from the "hatred, +malice, and uncharitableness" which accompany it, +may not of necessity be an evil; but sectarianism as +it exists now is an evil of very great moment, and +yet, without something of this alienation between +sects Protestantism would decline.</p> + +<p>Is Unitarianism then to be the coming religion? +I cannot think so. Unitarianism is but a form of +Protestantism; the most attenuated form. It is +committed to the Bible; held to it indeed by a very +fine thread, but still held to it. No doubt it has +gained greatly in the last years. The annual circulation +of its tracts has risen in twenty-five or thirty +years from fifteen thousand to three hundred thousand +copies. A quarter of a century ago there was +but one Unitarian church on the Pacific coast, now +there are eighteen. A generation since it had, in the +whole region from the Alleghanies to the Rocky +Mountains, only fourteen churches, now there are +ninety; and in the same period, sixty-three new societies +have come into being in the New England +and Middle States. Still, as compared with the<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> +great sects, it is very small, and never can be their +rival. And this because, however interesting and +precious it may be to some people, it lacks, and must +ever lack, owing to its critical character, the elements +of a great religion, the passionateness that charms +the people, and the moral enthusiasm that catches +up the few men of genius. The period of "pale +negations" is past; but in proportion as the system +becomes positive it tends more and more towards the +principle that animates the ethical societies, namely, +its supreme devotion to the moral law. Thus it +stands at the beginning, not at the end, of the line +of advance, and has all the work of building up to +do, before it can grow in general influence.</p> + +<p>No, the religion of the future in America must be +of the spirit; not merely as being independent of +form and dogma, but as cherishing a great hope for +the soul, and a great aspiration after perfection. No +doubt every spirit must have a form of some kind, +but it need not be a fixed, established, dominant +imposition. M. Renan touched the matter exactly +when commenting on the interview of Jesus with +the woman of Samaria: "Woman, the hour is coming +and now is, when men shall worship neither on this +mountain nor at Jerusalem, but when the true worshippers +shall worship the Father in spirit and in +truth." Renan says:</p> + +<div class="blockquot"><p>When the Christ pronounced this word, he became really a +Son of God, and for the first time spoke the word upon which +eternal religion shall repose. He founded the worship without<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span> +date, without country, which shall endure to the end of +time. He created a heaven of pure souls, where one finds +what one asks in vain for on the earth, the perfect nobleness +of the children of God, absolute purity, total abstraction from +the impurities of the world, the liberty which has its complete +amplitude only in the world of thought.... The love of God +conceived as the type of all perfection, the love of man, charity, +his whole doctrine is reduced to this; nothing can be less +theological, less sacerdotal, nothing more philosophical, more +profound, or more simple.</p></div> + +<p>The coming religion must also be humane and +social. Intellectual it must certainly be, but it must, +too, be emotional and adoring. There are three implications +in it—a spiritual nature in man, a living +power in the universe, an eternal life of progress +and attainment, and these are assured only by +reason.</p> + +<p>The coming religion, we may add, must be Christian +in name, because Christianity as an ideal faith +has worked itself into our common life. It is the +soul of our laws, of our customs, of our institutions. +All assume its authority; all respect its sanction. +The great thinkers of the world conspire in thinking +so. Thus Goethe says:</p> + +<div class="blockquot"><p>Let intellectual culture progress; let natural science extend +our knowledge; let the human mind grow; it will never outstrip +the grandeur of Christianity, nor its moral culture.</p></div> + +<p>Strauss, in his essay on "The Transient and Permanent +in Christianity," declares that humanity +never will be without religion; and Laveleye says:<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span></p> + +<div class="blockquot"><p>It is Christianity which has shed abroad in the world the +idea of fellowship, from which issue the aspirations after +equality which threaten the actual social order; it is also the +influence of Christianity which arrests the explosion of this +subversive force, and its principles, better comprised and +better applied, will bring back by degrees peace in society.</p></div> + +<p>Ours is a scientific age. There is a general demand +for knowledge, a desire for demonstrated +truth. Many will believe nothing that they cannot +see with their eyes. In this sense, and in this sense +alone, it is true that facts count for nothing in the +domain of religion. But there are facts of the inner +world that are quite as important as any facts in the +outer world,—facts of the imagination; facts of love; +facts of faith. Nothing is truer than that we are +saved by hope. Science has enlarged the world; has +beautified it; has made it look orderly, harmonious, +poetic; but the realm of the known is very small indeed +as compared with the realm of the unknown, +and the more we discover, the more we find that there +is to discover. The realm of the inner world is immensely +large; and thousands of years must elapse +before we discover its contents, if we ever do. The +language of James Martineau is as true to-day as +it was when the words were spoken, more than fifty +years ago:</p> + +<div class="blockquot"><p>Until we touch upon the mysterious, we are not in contact +with religion; nor are any objects reverently regarded by us, +except such as, from their nature or their vastness, are felt to +transcend our comprehension.... The station which +the soul occupies when its devout affections are awakened, is<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> +always this; on the twilight between immeasurable darkness +and refreshing light; on the confines between the seen and +the unseen; where a little is discerned and an infinitude concealed; +where a few distinct conceptions stand in confessed +inadequacy, as symbols of ineffable realities.... And if +this be true, the sense of what we do not know is as essential +to our religion as the impression of what we do know: the +thought of the boundless, the incomprehensible, must blend +in our mind with the perception of the clear and true: the +little knowledge we have must be clung to as the margin of +an invisible immensity; and all our positive ideas be regarded +as the mere float to show the surface of the infinite deep.</p></div> + +<p>Shall I say that some form of theism will be the +religion of America in the future? Not the literal +theism of a generation or more ago, with its individual +God, its contriving Providence, its supplicatory +prayer, its future of retribution; nor yet the +theism of Theodore Parker, of an infinite God revealed +in consciousness, "the Being, infinitely powerful, +infinitely wise, infinitely just, infinitely loving, +and infinitely holy." It well may resemble the system +described by Francis W. Newman in his book +called "Theism," published in London in 1858. In +this work he describes a religion based on conscience, +without regard to any form of professed faith, yet +covering in its theory and practice the whole region +of ideal ethics. Different minds approach the problem +from different directions. Mr. F. E. Abbot +("Scientific Theism," 1885) appeals to science; Josiah +Royce printed a volume in 1885 entitled "The Religious +Aspect of Philosophy," wherein he pursues the<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span> +line of sympathetic thought; James Martineau in +his "Study of Religion" (1888), bases his system +on the moral sense; but all three arrive at the same +point—a supreme mind in creation.</p> + +<p>We must be careful not to confound Theism +with Deism, for though both are the same word—one +Greek and one Latin—and mean the same +thing, yet they stand for entirely different conceptions. +Deism is a purely negative system, weighed +down with denials. It is content when it has rejected +what it calls all supernatural adjuncts—miracles, +revelations, an inspired Scripture. Its face is +set towards the past, not toward the future, and it is +simply what is left of the old systems of belief, having +no positive philosophy of its own. But Theism +is a positive, fresh, original faith. It gazes forward, +and builds on the natural consciousness of man, +making no criticism on previous modes of belief. +It is full of hope and enthusiasm, looking towards +something that is before it, not scorning but believing. +All that it needs in order to become a +popular faith is a poetical element, something imaginative, +symbolical, picturesque. The intellectual +requirements it already possesses. It is affirmative; +it is universal.</p> + +<p>Neither must this kind of theism be identified +with natural religion, unless natural religion be +made to comprehend facts of the inner as well as +the outer world—facts of psychology as well as +of physiology; facts of mind as well as of body.<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span> +Such a theism is not a mere reminiscence, either, of +an ancient faith; for every form of mediatorial religion, +however modified, simplified, "enlightened," +as it is called, leaves something of its temper behind +it. The intellect is haunted by old modes of truth; +the heart lingers around the ancient places of reverence; +the conscience refers to some antique authority; +the soul cannot pray except in the language of +a pater-noster or a psalm. A scent as of roses may +hang round the human mind; but the roses will be +grown in some garden of the East, not in ours. Such +a theism as I am thinking of will be grounded in +Ethical Law. You may call it "Christian," if you +will, because the word <i>Christian</i> expresses the highest +form of the moral sentiment, and carries a supreme +authority to the human conscience; but on the +<i>human conscience</i> it must rest. It will be a noble, +pure faith, giving a welcome to all knowledge, +bright with anticipation, warm with enthusiasm. +As John Weiss has said so much better than I +can what I mean, I will quote a passage from him. +It occurs in "American Religion" (page 67):</p> + +<div class="blockquot"><p>Cannot the power which sustains, without budging from the +spot, my personal vitality, sustain and nourish the immediate +conscience of which that vitality makes me aware? I cannot +hurt my health, nor tell a lie, nor commit a fraud, nor strike +my brother, nor leave the beggar in the ditch, nor parade my +superiorities, without knowing it by direct intimation. My +pains are its rebukes, my delights its sympathies, my hopes its +suggestions, my sacrifices its impost, my heavenly longings its +apology for haunting me forever. There is a power in which<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span> +I live and move and have my being, in which I eat, drink, +breathe, sleep, wake, love and hate, marry, and protect a home. +Is it incapable of sustaining all my functions of true religion +on the spot as well as these? Do I have these without a +mediator, and must I travel for the rest? When I undertake +to breathe by tradition it will be time for me to get a sense of +God in the same way.</p></div> + +<p>The Dignity of Human Nature must be our watchword; +of human <i>nature</i>, not of human <i>character</i>. +For human <i>nature</i> denotes the <i>capacities</i> of man, +what he <i>ought</i> to be and <i>shall</i> be, not what he <i>is</i>. +Human character expresses only the undeveloped +condition of man, and is therefore not to be taken as +a final stand. This doctrine does not belong to a +sect or a church, but to all mankind. It assumes an +entirely new conception of the basis of religious +faith; it makes a new beginning; it starts a new +system; it exactly reverses the ancient order of +thought, and builds up from a completely original +foundation.</p> + +<p>The weightiest objections proceed from the undeveloped +character of man. For example, the common +saying that conscience is crude, confused, either does +not exist at all, or erects inconsistent standards of +right and wrong. But if a high criterion of morality +is established, as it is, it has an educating and sustaining +power. Every saint attests it; all the bibles +of the world voice it; revelation owes to it its authority. +Great souls do but raise the common level +on which common souls tread; as the discovery of<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span> +the ancient pavements in the Forum at Rome opens +to ordinary feet the way that statesmen and heroes +went. When I was in Salem, a young man who was +very much addicted to drink, being remonstrated +with, urged that he could not help it, that he was +born so, just as another was born to praise and pray. +His appetite for ardent spirits was just as natural to +him as the preacher's appetite for spiritual things. +His argument could not be refuted, but I always +thought that in his hours of reflection, if he had any, +he must have despised himself. At all events, the +outside observer would class him with a lower order +of humanity; the fixed rule of conscience being a +universal judge.</p> + +<p>Again, the slowness of moral advance is flung in +our teeth; the stubbornness of vice and evil. But +we must give time for improvement and cultivation. +All good things must wait—coal, petroleum, gas, +electricity; the fertilizing qualities of guano were +known and announced a full generation before the +industrial world acted on the discovery; now millions +of dollars are made by its importation. We +are so used to thinking of the globe as round, and of +men as living at the antipodes just as we live here, +that we cannot believe that once it was deemed impossible +for human creatures to live with their heads +downward and their feet upward, and to walk like +flies upon a ceiling. None but hopelessly crazy or +foolish people were supposed to entertain such a +notion. So the time will come when it shall be as<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> +natural for men to do right as to breathe; when all +kinds of injustice, cruelty, and tyranny will be instinctively +abandoned. When that time does come, +men will be unable to believe that the ages ever +were when men could make brutes of themselves or +brutally treat each other. An eminent divine, commenting +on a passage in Matthew, xviii., 15—"Moreover, +if thy brother shall trespass against thee, go +and tell him his fault between him and thee alone; +if he shall hear thee, thou hast gained thy brother. +But if he will not hear thee, then take with thee one or +two more, that in the mouth of two or three witnesses +every word may be established. And if he shall +neglect to hear them, tell it unto the church: but if he +neglect to hear the church, let him be unto thee as a +heathen man and a publican,"—said: "This is equivalent +to saying, 'You must begin all over again; +must start fresh from the beginning.'" This was +very bad exegesis, but it was excellent morality; +even the "heathen man and the publican" holds in +his bosom all the possibilities of human nature; and +we are bound to believe that in time the like of him +may be saintly.</p> + +<p>The decline of faith in religion, the passion for +material things—money, fame, luxury,—is often cited +as a proof that man is going downward; but may +not this be a simple return to honesty and a rudimental +integrity; a disposition to depend on one's +self, and not on any mediator or redeemer? Let us +build then in hope and faith, for, after all, these are<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span> +the great architects. A listener to an eminent divine +once said that when he got up to speak a radiance +seemed to grow round his head; the great walls of a +temple seemed to rise above him; the audience was +composed of all nations, all sorts and conditions of +men, and a choir of seraphs made the music; and +yet this man spoke in a small, low-browed hall to a +scanty audience, and the hymns were badly sung by +a voluntary company. Such power has a great conviction; +and when a deep conviction like that is extended +and confirmed, the visible church will match +the invisible, and shepherds will again hear the +songs of angels.</p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span></p> +<h2>XVII.<br /> + +CONFESSIONS.</h2> + + +<p>The course of spiritual advance is traced with difficulty +and hesitation. It is the most obscure phase +of the general problem of progress, which is almost +insoluble. There are so many currents and counter-currents; +so many tributaries; so many swift torrents +and still bays; so many times the stream seems moving +in the opposite direction—it is not surprising if some +have concluded that there was no progress at all, +that we only moved in a circle, went over the same +ground again and again, and even marched backwards; +what some counted gain others counted loss. +A keen examination suggests that on the whole advance +has been made, allowance being conceded for +many a turn and variation.</p> + +<p>The law of evolution may be considered established, +but the method of evolution is hidden. The +law of hereditary descent may be admitted, and yet +the lines of hereditary descent are by no means obvious. +Tendencies may even run in parallel lines, +may aid each other, may confuse each other, may +neutralize each other, may go very far or lie close at<span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span> +hand, and in any individual instance it is almost impossible +to find how they work.</p> + +<p>In my own case the inferences of temperament +followed each other. During the first fifty years +of my life I was mainly under the influence of my +father's temperament. I sang, wrote hymns and +poems, sent pieces to the papers, was sanguine, +inclined to take a happy view of all experiences; +but at the same time I was conscious of another +train of thought which struggled fitfully with the +first, acquiring more and more power until at last it +gained the ascendency, and I found myself more +inclined to conservatism, as it is called, to a grave, +sober, serious regard for existing institutions and +modes of opinion. It is said that this might have been +the effect of years, inasmuch as after middle life one +is very apt to experience a change of sentiment. But +in my own case time will hardly explain the phenomenon, +for long before I came to middle age I +was aware of this less hopeful tendency in my constitution. +It was my mother's influence succeeding my +father's. And though it never entirely prevailed, I +can see how it may have shadowed my visions of +the future. And it makes me somewhat distrustful +of the entire sanity of my criticism. I am afraid of +not being hopeful enough.</p> + +<p>I have sometimes suspected myself of a too critical +disposition, a propensity to discover defects in men +and opinion, to look at the dark side of systems +that were repudiated; and in the effort to correct<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span> +the aberrations of a literal estimate I may have gone +too far in the opposite direction, rendering more than +justice to antagonistic doctrines. But this, if it was +an error, was certainly not an error to be ashamed of. +For say what we will, the partial man is not the +whole man, nor is cold perception true perception. +There must be sympathy in every act of judgment, +as Dr. Diman wisely wrote ("The Theistic Argument," +p. 32): "In the pursuit of the highest truth +not one faculty but all faculties need to be enlisted." +Every system, however formal or dogmatical it may +have become, had in the beginning its spiritual aspect; +it was piously, if not humanely, meant; +and in order to be rightly comprehended, should +be surveyed from the inside. The most repulsive +doctrine has something to urge in its favor, and it is +the duty of the true rationalist to find out what it +may be.</p> + +<p>If the inclination to take a common-sense view of +opinions was derived from my mother's side, a strong +democratic bent was primarily due to her. My +grandfather was a poor boy who earned his fortune +by the simple qualities of industry, integrity, perseverance, +independence, faithfulness, honesty,—virtues +which he bequeathed to his children. These inherited +dispositions were encouraged by the social +influences of the public school, which, in spite of +its laborious method of imparting a knowledge of +Latin and Greek, threw the lads together, thus +breaking down artificial distinctions; and also by my<span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span> +experience at Harvard College, where scholarship +was associated with mere manhood, and was cultivated +by youth of all conditions. The anti-slavery +agitation was a practical instructor in humanity, +indicating as it did the widest sympathy of race. +An assumption of the essential identity of all sorts +of mind was a cardinal principle of transcendentalism, +while my later experiences confirmed these early +tendencies. My societies in Jersey City and New +York were popular in their composition. The "Free +Religious Association" was based on universal sentiments. +The clerical profession was, in my day, +broadly human, so that aristocratic proclivities +had small hope of prevailing. In fact, the lessons +which I learned from R. W. Emerson and Wendell +Phillips sank deeply in, and became clearer as years +went on.</p> + +<p>One can hardly say that learning is retrogressive +when one thinks of Dr. Döllinger, of Germany; +Ernest Renan, of France; Benjamin Jowett, Arthur +P. Stanley, James Martineau, of England; but erudition +must, as a rule, be conservative; for it associates +the mind directly with the past, binds one +down to facts of history, and lays great stress on +the testimony of evidence. It still is true that +abundance of luggage is a sign that one is far from +home. And they who can move quickly with all +this weight upon them must have extraordinary +genius.</p> + +<p>An indifference to dogma is also characteristic of<span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span> +a speculative reformer; and I cannot recollect the +time when I cared much for doctrinal differences. +All questions were to me open questions. I had +doubts about everything, and never suffered acute +pain from such doubts. The influence of Jesus, the +immortality of the soul, the existence of God, were +always exposed to misgivings. Everything active +was interesting to me, whether it looked toward +"radicalism" or not. This was an advantage, not +merely because it saved me from suffering, but because +it enabled me to face all emergencies.</p> + +<p>But some one will say: Does not the love of truth +count for anything? Yes, undoubtedly it does. +But lovers of truth do not by any means belong to +the same school, or look for light from the same +quarter; some are Romanists, some Protestants; +some have no religion at all. Lovers of truth are +found in all denominations, from Calvinist to Unitarian, +from Christian to Buddhist. Truth exists +for us in layers. There are truths of the letter and +truths of the spirit; there is truth to fact, and truth +to fancy; there is truth to the individual soul, and +truth to the public conscience; there is truth to the +heart, to the moral sense, to the spiritual intuition: +but it will not do to charge lack of truthfulness +upon anybody simply because he does not hold the +same opinion with ourselves. M. Renan somewhere +says that in order to judge a system one must have +been in it as a disciple, and outside of it as a critic. +But then only a very extraordinary person can do<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span> +this. As a disciple he must be earnest, intelligent, +devoted; as a critic he must be without prejudice, +without animosity, and without guile. Thus the +point of view must of necessity be individual. There +can be no general or absolute standard of judgment. +One thing only is certain: the fact of spiritual progress; +but what constitutes this progress nobody +can tell. Since 1822 till now the change in <i>Unitarianism</i> +has been immense, and it has consisted in the +gradual supremacy of reason over tradition, but it +has been almost too sudden and too swift. Progress +had better be slow, in order that it may be sure. +One step at a time, for the reason that only one +step at a time can be taken safely. We must not +jump at conclusions. There must be unbounded +catholicity of thought, but it must not be made up +of indifference, concession, and idle compliance.</p> + +<p>Experience has taught me many things—this +among others, that there is no final criterion of +truth, not criticism, or "science," or philosophy, or +liberty. There is no question any more of "destructive" +and "constructive." The Supreme Power +is always constructive, and the Supreme Power is +sure at last to prevail. There is an old Greek fable, +that Apollo once challenged Jupiter to shoot. The +sun-god shot an arrow to the very confines of the +earth; then Jupiter, at one stride, reached the limits +of creation, and said, "Where shall I shoot?" We +are not Jupiters; we are not Apollos; but we can +take our stand and shoot our arrows a little way into<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span> +the dark. The utmost we can do is to be steadfast +in our own places; be faithful to our own calling; +draw our own shaft to the head. Father Hecker +said a brave thing to me when, on declining my request +that he would speak before the Free Religious +Association, he took the ground that in a few weeks +Catholicism would enter Boston in triumph. I honored +the Broad Churchman, who said to me once +that he always preached Christ as an historical +person, and wished he had a church big enough to +hold all humanity; and I admired the Presbyterian +clergyman who commended the sincerity of Dr. +Briggs, whom some regarded as a heretic. Fidelity +to one's own word and gift is the one thing needful +here.</p> + +<p>Whether it be the tendency of modern thought, +or whether it be not, to abandon the Christian religion +and cast discredit on every kind of faith held +by the churches and professors throughout the +world, cannot, in this generation, be decided. In +any event, we shall not be left desolate. For nature +will remain, with its unfathomable resources of use +and beauty. The mind will remain, with its infinite +faculties of reason and imagination. The heart will +remain, with its insatiable affections and desires. +Conscience will remain, with its sense of duty. The +sentiments of awe, wonder, admiration, worship, +will not expire. The reconstructive powers will +still be active, and every creative quality will continue +in full operation. Knowledge, literature, art,<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span> +will live and flourish in new manifestations; and no +original capacity will lie unemployed.</p> + +<p>We should have learned by this time that nothing +dies before its hour has come; that processes of recuperation +keep even pace with processes of decay; +that forms alone perish while principles endure; +that living things become more mighty and glorious +as they throw off encumbrances; that strength always +in the end accompanies simplicity.</p> + +<p>The idea of God has passed through several +phases, and each new phase has been a gain. The +deity who was an individual has become a person; +the attributes of personality, as commonly understood, +have disappeared, so that pantheism has succeeded +to a mechanical theism; God has become a +name for our most exalted feelings, so that instead of +saying "God is Spirit," some read "Spirit is God"; +yet the ancient reverence more than persists, is on +the increase. And if the course of disintegration of +the old clumsy conception should go on, there need +be no apprehension that loving veneration will +decline.</p> + +<p>The future life is no longer associated with retribution, +and immortality means opportunity instead +of doom. Should the doctrine of moral influence +follow upon the doctrine of spiritual progression, the +essential significance of the tenet would be preserved, +for that is ethical not individual.</p> + +<p>Prayer, too, is no more a begging for favors, or an +act of intercession. Supplication for outward benefits<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span> +has given place to petition for spiritual gifts, and +this to pure aspiration, the desire for excellence; +still the soul's passion is as deep as ever, perhaps +deeper.</p> + +<p>If Mr. Tyndall's prophecy should be fulfilled, and +we should come to "discover in that matter which we, +in our ignorance, and notwithstanding our professed +reverence for its Creator, have hitherto covered with +opprobrium, the promise and potency of every form +and quality of life," then what we call matter would +simply assume new properties commensurate with +novel tasks. The properties themselves will remain +as they were, and will in nowise change their peculiarity. +The ancient attributes of mind will persist, +whatever theory of their origin be adopted. The +old sanctities will endure, and the burden of responsibility +will fall upon another pair of shoulders.</p> + +<p>Thus every virtue will be maintained in complete +vigor,—reverence, aspiration, trust, submission, confidence, +serenity, patience, fortitude,—and nothing +will be lost.</p> + +<p>Then there is the social world, in which we "live +and move and have our being." This "encompasses +us behind and before, and lays its hand upon us." +There is not an hour in the day, hardly a moment of +the hour, when the call of duty is not made upon us. +None but the rarest spirits discharge the claims of +mercy and brotherhood; people generally do not +know what they are; repudiate them when presented. +The preachers have more than they can do to induce<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span> +practice of even the commonest virtues of good will. +Humanity, in its grand aspects, is left to the writers +of Utopias. Not a day passes that conscience is +not over-worked, even when it is not perplexed by +misgivings in regard to the amount or the kind of +service it ought to render. Some have sought an +escape in the immortal life from the demands of this; +and some have denied the doctrine of another world +because it drew attention away from this, and made +the ills of the present seem light in view of some +coming beatitude. In truth, the friends of that great +hope will do well to remember that it is identical +with moral attainment; that it is for great souls; +that</p> + +<div class="poem"><div class="stanza"> +<span class="i0">The life of heaven above,<br /></span> +<span class="i0">Springs from the life below.<br /></span> +</div></div> + +<p>It is, to say the least, doubtful whether any future +life can do more than ripen seeds that are sowed +here, or whether spiritual perfection will owe anything +essential to other events of time, while it is +certain that nothing is sure to abide but what is +born of love.</p> + +<p>Unless the doctrine of a future life can be used to +reinforce the doctrine of moral attainment in the +present state of existence, its power must depart. +The cords of personal affection are not strong +enough to hold the belief. The true inference from +disbelief is not expressed in the words, "Let us eat +and drink for tomorrow we die"; but in these, "I +must work while it is day." This idea is a very old<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span> +one. The air was full of it when I was a youth. +It was the soul of all liberal faith. The <i>Westminster +Review</i>, which was in full force in my early manhood, +having begun in 1824, two years after my +birth, was animated by it. The <i>Prospective Review</i>, +the organ of the spiritual Unitarians, and edited by +such men as James Martineau, John James Taylor, +John Hamilton Thom, and Charles Wicksteed, +a magazine aiming to "interpret and represent Spiritual +Christianity in its character of the Universal +Religion," was started about 1845. In its pages +"spirituality" was intimately associated with "humanity." +The books of F. W. Newman, "The +Soul" (1849); "Phases of Faith" (1850); "Catholic +Union" (1854), teemed with this conception. The +charming verses of William Blake, published in +his "Songs of Innocence," had somehow came to my +knowledge.</p> + +<div class="poem"><div class="stanza"> +<span class="i0">To mercy, pity, peace, and love,<br /></span> +<span class="i0">All pray in their distress;<br /></span> +<span class="i0">And to these virtues of delight<br /></span> +<span class="i0">Return their thankfulness.<br /></span> +</div><div class="stanza"> +<span class="i0">For mercy, pity, peace, and love<br /></span> +<span class="i0">Is God, our Father dear;<br /></span> +<span class="i0">And mercy, pity, peace, and love<br /></span> +<span class="i0">Is man, His child and care.<br /></span> +</div><div class="stanza"> +<span class="i0">For mercy has a human heart;<br /></span> +<span class="i0">Pity, a human face;<br /></span> +<span class="i0">And love, the human form divine<br /></span> +<span class="i0">And peace, the human dress.<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span><br /></span> +</div><div class="stanza"> +<span class="i0">Then every man of every clime<br /></span> +<span class="i0">That prays, in his distress,<br /></span> +<span class="i0">Prays to the human form divine<br /></span> +<span class="i0">Love, Mercy, Pity, Peace.<br /></span> +</div><div class="stanza"> +<span class="i0">And all must love the human form<br /></span> +<span class="i0">In Heathen, Turk, or Jew;<br /></span> +<span class="i0">Where mercy, love, and pity dwell,<br /></span> +<span class="i0">There God is dwelling too.<br /></span> +</div></div> + +<p>In this country the same idea prevailed in the +early period of transcendentalism, and gradually +worked its way into the common heart. Channing +lent it an impulse. His brilliant nephew, William +Henry Channing, exemplified it. The transcendental +preachers all insisted on it. The "Dial" was +charged with it. The most kindling literature of +my growing days drew inspiration from it. Brook +Farm, Fruitlands, and every other attempt at +association was built upon it. Modern socialism +owes to it the fascination it has for the heart; and +we cannot listen to a sermon now that does not +throb with the emotion it excites.</p> + +<p>For myself I must confess that I have no interest +in another life, save as it encourages the endeavor +after this human excellence. My mental constitution +makes me insensible to sentimental considerations, +to arguments addressed to private affections. +As my first sermon was about the brotherhood of +man, so my present hope is that love may increase, +and that the reign of theology may be succeeded +by that of charity.<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span></p> + +<p>This was the dream of Abbot Joachim, in the +twelfth century, the Cistercian monk, founder of the +monastery of Floris, author of "The Everlasting +Gospel." It was his notion that the existing era of +Christianity was passing away. According to him, +there were three dispensations, corresponding to the +three persons in the Trinity—that of the Father, +that of the Son, that of the Spirit,—the dispensation +of Awe, the dispensation of Wisdom, and +the dispensation of Love. The first was represented +by Peter, the organizer, the patron saint +of Romanism; the second, by Paul, the preacher +of the Word, the bulwark of Protestantism; the +third by John, the seer, the beloved disciple, the +apostle of love. How much the pious man meant +by this we cannot tell. His own contemporaries +were divided in opinion; but a pretty fair commentary +is furnished, in the fact that his writing +was condemned by two Councils—that of the Lateran +in 1215, and of Arles in 1260,—and that he has +ever since been classed among the mystics—that is, +the unintelligible and the unbalanced in mind.</p> + +<p>True the prophecy has not been literally fulfilled, +inasmuch as the first two dispositions are still in +force, and are likely to be for many a day, but the +essence of it has come to pass. Romanism has been +deprived of its temporal authority, and is reduced +to a picturesque form of faith; its disciples easily +throw off its bondage, while its new professors never +put it on. Protestantism is decomposing under the<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span> +influence of doubt and criticism. The thought of +brotherhood is extending. I have small faith that +the time will ever come when all people will worship +under one form, or will accept the same mode +of believing. I cannot think that at the name of +Jesus every knee will bow, or that every tongue +will make confession of his Lordship; but I do believe +that the reign of justice and good-will shall be +established. It is a great deal to hope for a time +when the many will submit to the law of reason, becoming +strong enough to withstand the force of +authority in church or creed, and content with +charity.</p> + +<p>We have gained much since Joachim's day. We +have acquired knowledge, industry, civilization, +freedom, enterprise, intelligence, the sense of mutual +dependence. The bars of prejudice are being taken +down. Class distinctions are being abolished. +Newly discovered arts are bringing men nearer together, +and weaving the ties of fraternity. All this +is opportunity—opportunity that immediately precedes +performance. When we see the road prepared +for the Spirit, we may be sure that the Spirit itself +is not far off.</p> + + +<hr style="width: 65%;" /> + +<p> +<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span> +</p> +<h2>INDEX.</h2> +<div class='index'> +<h4>A</h4> + +<p>Abbot, F. E., <a href='#Page_117'>117</a>, <a href='#Page_282'>282</a></p> + +<p>Abbott, E. A., <a href='#Page_256'>256</a></p> + +<p>Abolitionists, <a href='#Page_45'>45</a>, <a href='#Page_183'>183</a></p> + +<p>Adler, Felix, quoted, <a href='#Page_268'>268</a></p> + +<p>Alcott, A. B., <a href='#Page_52'>52</a></p> + +<p>Anti-slavery, <a href='#Page_44'>44</a>, <a href='#Page_46'>46</a>, <a href='#Page_49'>49</a></p> + +<p>Arminians, <a href='#Page_1'>1</a></p> + +<p>Arnold, M., <a href='#Page_13'>13</a></p> + + +<h4>B</h4> + +<p>Barnard, F. A. P., <a href='#Page_226'>226</a></p> + +<p>Barnard, T., <a href='#Page_43'>43</a></p> + +<p>Bartol, C. A., <a href='#Page_119'>119</a></p> + +<p>Baur, F. C., <a href='#Page_57'>57</a></p> + +<p>Beecher, H. W., <a href='#Page_256'>256</a></p> + +<p>Bellows, H. W., <a href='#Page_63'>63</a>, <a href='#Page_74'>74</a>, <a href='#Page_76'>76</a>, <a href='#Page_115'>115</a>, <a href='#Page_116'>116</a>, <a href='#Page_118'>118</a>, <a href='#Page_184'>184</a></p> + +<p>Blake, Wm., quoted, <a href='#Page_299'>299</a></p> + +<p>Boston, <a href='#Page_17'>17</a></p> + +<p>Brace, C. L., <a href='#Page_226'>226</a></p> + +<p>Brazer, John, <a href='#Page_43'>43</a></p> + +<p>Broad Church, <a href='#Page_71'>71</a>, <a href='#Page_257'>257</a>, etc.</p> + +<p>Brook Farm, <a href='#Page_136'>136</a>, <a href='#Page_227'>227</a>, <a href='#Page_235'>235</a>, <a href='#Page_236'>236</a>, <a href='#Page_239'>239</a>, <a href='#Page_240'>240</a>, <a href='#Page_241'>241</a>, <a href='#Page_244'>244</a></p> + +<p>Brown, John, <a href='#Page_104'>104</a></p> + +<p>Browning, R., <a href='#Page_4'>4</a>, <a href='#Page_16'>16</a>, <a href='#Page_145'>145</a>, <a href='#Page_201'>201</a></p> + +<p>Brownson, Orestes, <a href='#Page_203'>203</a></p> + + +<h4>C</h4> + +<p>Calvinism, <a href='#Page_1'>1</a></p> + +<p>Carlyle, <a href='#Page_7'>7</a>, <a href='#Page_124'>124</a></p> + +<p>Carter, R., <a href='#Page_226'>226</a></p> + +<p>Cary, Alice, <a href='#Page_225'>225</a></p> + +<p>Cary, Phoebe, <a href='#Page_225'>225</a></p> + +<p>Chadwick, J. W., <a href='#Page_187'>187</a></p> + +<p>Channing, W. E., <a href='#Page_47'>47</a>, <a href='#Page_183'>183</a>, <a href='#Page_186'>186</a>, <a href='#Page_235'>235</a>, <a href='#Page_300'>300</a></p> + +<p>Channing, W. H., <a href='#Page_236'>236</a>, <a href='#Page_300'>300</a></p> + +<p>Clarke, J. F., <a href='#Page_44'>44</a>, <a href='#Page_124'>124</a></p> + +<p>Clerical Profession, The, <a href='#Page_146'>146</a>, etc.</p> + +<p>Colonization, <a href='#Page_181'>181</a></p> + +<p>Communion Service, <a href='#Page_66'>66</a>, etc.</p> + +<p>Comte, A., <a href='#Page_217'>217</a></p> + +<p>Conference, Unitarian, <a href='#Page_115'>115-117</a></p> + +<p>Curtis, G. W., <a href='#Page_42'>42</a></p> + + +<h4>D</h4> + +<p>Darwin, C., <a href='#Page_259'>259</a></p> + +<p>Deists, <a href='#Page_61'>61</a>, <a href='#Page_62'>62</a></p> + +<p>Dewey, Mary, <a href='#Page_176'>176</a></p> + +<p>Dewey, Orville, <a href='#Page_176'>176</a>, etc.</p> + +<p>Dillaway, C. K., <a href='#Page_20'>20</a></p> + +<p>Diman, J. L., quoted, <a href='#Page_291'>291</a></p> + +<p>Divinity Hall, <a href='#Page_26'>26</a></p> + +<p>Divinity School, <a href='#Page_25'>25-34</a></p> + +<p>Dixwell, E. S., <a href='#Page_20'>20</a></p> + +<p>Dwight, J. S., <a href='#Page_236'>236</a></p> + + +<h4>E</h4> + +<p>Eliot, George, <a href='#Page_138'>138</a></p> + +<p>Emerson, R. W., <a href='#Page_21'>21</a>, <a href='#Page_34'>34</a>, <a href='#Page_42'>42</a>, <a href='#Page_48'>48</a>, <a href='#Page_68'>68</a>, <a href='#Page_75'>75</a>, <a href='#Page_122'>122</a>, <a href='#Page_134'>134</a>, <a href='#Page_135'>135</a>, <a href='#Page_145'>145</a>, <a href='#Page_166'>166</a>, etc., <a href='#Page_196'>196</a>, <a href='#Page_209'>209</a>, <a href='#Page_245'>245</a>, <a href='#Page_270'>270</a>, <a href='#Page_292'>292</a></p> + +<p>Endicott, John, <a href='#Page_36'>36</a><span class="pagenum"><a name="Page_304" id="Page_304"></a>[Pg 304]</span></p> + +<p>Ethical Religion, <a href='#Page_267'>267</a>, etc.</p> + +<p>Europe, <a href='#Page_131'>131</a></p> + +<p>Evolution, <a href='#Page_145'>145</a>, <a href='#Page_194'>194</a>, <a href='#Page_217'>217</a></p> + + +<h4>F</h4> + +<p>Field, H. M., <a href='#Page_227'>227</a></p> + +<p>Fourier, C., <a href='#Page_240'>240</a></p> + +<p>Francis, Convers, <a href='#Page_27'>27</a></p> + +<p>Fraternity Club, <a href='#Page_128'>128</a>, <a href='#Page_129'>129</a></p> + +<p>Free Religious Association, <a href='#Page_119'>119</a>, etc., <a href='#Page_124'>124-126</a>, <a href='#Page_209'>209</a>, <a href='#Page_292'>292</a></p> + +<p>Free Thought in America, <a href='#Page_133'>133</a>, etc.</p> + +<p>Frothingham, Ann G., <a href='#Page_14'>14-17</a></p> + +<p>Frothingham, N. L., <a href='#Page_2'>2-14</a></p> + + +<h4>G</h4> + +<p>Gardner, F., <a href='#Page_20'>20</a></p> + +<p>Garrison, W. L., <a href='#Page_44'>44</a></p> + +<p>Greeley, H., <a href='#Page_109'>109</a>, <a href='#Page_226'>226</a>, <a href='#Page_227'>227</a></p> + +<p>Goethe, J. W. von, quoted, <a href='#Page_280'>280</a></p> + + +<h4>H</h4> + +<p>Haeckel, E., <a href='#Page_217'>217</a></p> + +<p>Harvard College, <a href='#Page_21'>21</a></p> + +<p>Hawthorne, N., <a href='#Page_42'>42</a>, <a href='#Page_236'>236</a>, <a href='#Page_246'>246</a></p> + +<p>Heath, <a href='#Page_131'>131</a></p> + +<p>Hecker, I. T., <a href='#Page_226'>226</a>, <a href='#Page_295'>295</a></p> + +<p>Hedge, F. H., <a href='#Page_257'>257</a></p> + +<p>Higginson, T. W., <a href='#Page_35'>35</a>, <a href='#Page_122'>122</a></p> + +<p>Hillard, G. S., <a href='#Page_21'>21</a></p> + +<p>Hitchcock, R. D., <a href='#Page_226'>226</a></p> + +<p>Holland, J. G., <a href='#Page_227'>227</a></p> + + +<h4>I</h4> + +<p>Independent Society, <a href='#Page_126'>126-131</a>, <a href='#Page_132'>132</a>, <a href='#Page_138'>138</a>, <a href='#Page_139'>139</a></p> + +<p>Ingersoll, R. G., <a href='#Page_227'>227</a>, <a href='#Page_253'>253</a>, etc.</p> + + +<h4>J</h4> + +<p>James, H., quoted, <a href='#Page_155'>155</a></p> + +<p>Jersey City, <a href='#Page_63'>63</a>, <a href='#Page_65'>65</a></p> + +<p>Jewett, Sarah O., quoted, <a href='#Page_255'>255</a></p> + +<p>Joachim (Abbot), <a href='#Page_301'>301</a></p> + +<p>Johnson, S., <a href='#Page_50'>50</a>, <a href='#Page_210'>210</a>, etc.</p> + +<p>Joy, Charles, <a href='#Page_226'>226</a></p> + + +<h4>K</h4> + +<p>King, T. S., <a href='#Page_42'>42</a>, <a href='#Page_191'>191</a>, note.</p> + +<p>Kirwan, R., <a href='#Page_38'>38</a></p> + + +<h4>L</h4> + +<p>Latin School, <a href='#Page_19'>19</a></p> + +<p>Laveleye, E. de, quoted, <a href='#Page_272'>272</a>, <a href='#Page_281'>281</a></p> + +<p>Leverett, F. P., <a href='#Page_20'>20</a></p> + +<p>Longfellow, H. W., <a href='#Page_51'>51</a>, <a href='#Page_258'>258</a>, quoted</p> + +<p>Loring, E. G., <a href='#Page_245'>245</a></p> + +<p>Lyric Hall, <a href='#Page_125'>125</a>, <a href='#Page_128'>128</a></p> + + +<h4>M</h4> + +<p>Mahomet, <a href='#Page_124'>124</a></p> + +<p>Martineau, J., <a href='#Page_58'>58</a>, <a href='#Page_165'>165</a>, <a href='#Page_185'>185</a>, quoted, <a href='#Page_275'>275</a>, <a href='#Page_281'>281</a>, <a href='#Page_282'>282</a></p> + +<p>Masonic Temple, <a href='#Page_127'>127</a></p> + +<p>Maurice, F. D., <a href='#Page_123'>123</a>, <a href='#Page_264'>264</a></p> + +<p>McQueary, Rev. H., <a href='#Page_256'>256</a></p> + +<p>Minister, Office of, in War Time, <a href='#Page_106'>106</a></p> + +<p>Ministry in New York, <a href='#Page_131'>131</a></p> + +<p>Mott, Lucretia, <a href='#Page_121'>121</a></p> + + +<h4>N</h4> + +<p>National Conference, <a href='#Page_85'>85</a></p> + +<p>Negroes, <a href='#Page_111'>111</a>, <a href='#Page_179'>179</a></p> + +<p>Newman, F. W., <a href='#Page_282'>282</a>, <a href='#Page_299'>299</a></p> + +<p>New York, <a href='#Page_76'>76</a></p> + +<p>"North Church," <a href='#Page_42'>42</a></p> + +<p>Noyes, G. R., <a href='#Page_26'>26</a></p> + + +<h4>O</h4> + +<p>Osgood, S., <a href='#Page_92'>92</a>, etc.<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span></p> + + +<h4>P</h4> + +<p>Paine, T., <a href='#Page_248'>248</a>, etc.</p> + +<p>Parker, T., <a href='#Page_44'>44</a>, <a href='#Page_54'>54</a>, etc., <a href='#Page_70'>70</a>, <a href='#Page_122'>122</a>, <a href='#Page_134'>134</a>, <a href='#Page_135'>135</a>, <a href='#Page_203'>203</a>, <a href='#Page_233'>233</a>, <a href='#Page_282'>282</a></p> + +<p>Phillips, W., <a href='#Page_9'>9</a>, <a href='#Page_44'>44</a>, <a href='#Page_292'>292</a></p> + +<p>Poe, E. A., quoted, <a href='#Page_134'>134</a></p> + +<p>Prescott, W. H., <a href='#Page_6'>6</a>, <a href='#Page_21'>21</a></p> + +<p>Priests in the Riot, <a href='#Page_113'>113</a></p> + +<p><i>Prospective Review</i>, <a href='#Page_299'>299</a></p> + +<p>Protestantism, <a href='#Page_275'>275</a>, <a href='#Page_277'>277</a></p> + +<p>Putnam, Eleanor, <a href='#Page_36'>36</a></p> + + +<h4>R</h4> + +<p>Reid, Whitelaw, <a href='#Page_227'>227</a></p> + +<p>Renan, J. Ernest, <a href='#Page_58'>58</a>, <a href='#Page_272'>272-274</a>, <a href='#Page_276'>276</a>, <a href='#Page_279'>279</a>, <a href='#Page_293'>293</a></p> + +<p>Riot in New York, <a href='#Page_107'>107</a>, etc.</p> + +<p>Ripley, George, <a href='#Page_227'>227</a></p> + +<p>Romanism, <a href='#Page_273'>273</a>, etc.</p> + +<p>Rood, O. N., <a href='#Page_226'>226</a></p> + +<p>Royce, J., <a href='#Page_282'>282</a></p> + +<p>Runkle, Mrs. Lucia, <a href='#Page_227'>227</a></p> + + +<h4>S</h4> + +<p>Salem, <a href='#Page_35'>35</a>, etc., <a href='#Page_51'>51</a></p> + +<p>Sanitary Commission, <a href='#Page_83'>83</a></p> + +<p>Scherb, E. V., <a href='#Page_51'>51</a></p> + +<p>Schwegler, A., <a href='#Page_57'>57</a></p> + +<p>Slavery, <a href='#Page_47'>47</a></p> + +<p>Smith, S., <a href='#Page_207'>207</a></p> + +<p>Stearns, G., <a href='#Page_245'>245</a></p> + +<p>Stephen, Leslie, quoted, <a href='#Page_249'>249</a></p> + +<p>Strauss, D. F., <a href='#Page_217'>217</a>, <a href='#Page_280'>280</a></p> + +<p>Sumner, C., <a href='#Page_21'>21</a>, <a href='#Page_221'>221</a></p> + + +<h4>T</h4> + +<p>Taine, H. A., <a href='#Page_217'>217</a></p> + +<p>Taylor, Bayard, <a href='#Page_226'>226</a></p> + +<p>Thackeray, W. M., <a href='#Page_8'>8</a></p> + +<p>Ticknor, G., <a href='#Page_6'>6</a>, <a href='#Page_21'>21</a></p> + +<p>Torrey, H. W., <a href='#Page_20'>20</a></p> + +<p>Transcendentalism, <a href='#Page_47'>47</a>, <a href='#Page_135'>135-137</a>, <a href='#Page_214'>214</a></p> + +<p>Tübingen School, <a href='#Page_57'>57</a></p> + +<p>Tyndall, J., <a href='#Page_217'>217</a>, <a href='#Page_297'>297</a></p> + + +<h4>U</h4> + +<p>Unitarianism, <a href='#Page_256'>256</a>, <a href='#Page_278'>278</a></p> + +<p>Unitarians, <a href='#Page_47'>47</a>, <a href='#Page_69'>69</a>, <a href='#Page_102'>102</a>, <a href='#Page_115'>115</a>, <a href='#Page_117'>117</a>, <a href='#Page_124'>124</a>, <a href='#Page_183'>183</a>, <a href='#Page_266'>266</a></p> + + +<h4>V</h4> + +<p>Voltaire, <a href='#Page_62'>62</a></p> + + +<h4>W</h4> + +<p>War, Civil, The, <a href='#Page_114'>114</a></p> + +<p>Washburn, E. A., <a href='#Page_227'>227</a></p> + +<p>Washington, George (Gen.), <a href='#Page_105'>105</a></p> + +<p>Washington, L. W., (Col.), <a href='#Page_105'>105</a></p> + +<p>Wasson, D. A., <a href='#Page_60'>60</a>, <a href='#Page_119'>119</a>, <a href='#Page_122'>122</a></p> + +<p>Webster, D., <a href='#Page_21'>21</a>, <a href='#Page_180'>180</a></p> + +<p>Webster, J. W., <a href='#Page_22'>22</a></p> + +<p>Weiss, J., <a href='#Page_122'>122</a>, <a href='#Page_190'>190</a>, etc., <a href='#Page_284'>284</a>, quoted</p> + +<p><i>Westminster Review</i>, <a href='#Page_299'>299</a></p> + +<p>White, R. G. <a href='#Page_226'>226</a></p> + +<p>Williams, R., <a href='#Page_36'>36</a></p> + +<p>Winthrop, T., <a href='#Page_110'>110</a></p> + +<p>Wise, H. A. (Gov.), <a href='#Page_104'>104</a></p> + +<p>Woman, Rights of, <a href='#Page_221'>221</a></p> + + +<h4>Y</h4> + +<p>Youmans, E. L., <a href='#Page_226'>226</a></p> + + +<h4>Z</h4> + +<p>Zeller, E., <a href='#Page_58'>58</a></p> +</div> + +<div id='advertisement' +style='border:4px double black;padding:6px;margin-top:2em;'> +<h4>WORKS BY OCTAVIUS BROOKS FROTHINGHAM.</h4> + + +<p><b>The Religion of Humanity.</b> 4th edition, 12mo, pp. 338. $1.50</p> + +<p class="blockquot">"A profoundly sincere book, the work of one who has read largely, studied +thoroughly, reflected patiently."—<i>Boston Globe.</i> +</p><p> +<b>Stories from the Lips of the Teacher.</b> Retold by a Disciple. +Sixth edition, 16mo, pp. 193. $1.00</p> + +<p class="blockquot">"It is in style and thought a superior book, that will interest young and +old."—<i>Zion Herald</i> (Methodist). +</p><p> +<b>Stories of the Patriarchs.</b> 3d edition. 16mo, pp. 232. $1.00</p> + +<p class="blockquot">"The sublimest lessons of manhood in the simple language of a +child."—<i>Springfield Republican.</i> +</p><p> +<b>The Child's Book of Religion.</b> For Sunday-Schools and Homes. +New edition, revised. 16mo, pp. xii. 273. $1.00 +</p><p> +<b>Transcendentalism in New England.</b> A History. Second +edition. 8vo, pp. iv. + 394. $1.75</p> + +<p class="blockquot">"The book is masterly and satisfying."—<i>Appleton's Journal.</i> +</p><p> +<b>The Cradle of the Christ.</b> A Study in Primitive Christianity. +8vo, pp. x. + 234. $1.50</p> + +<p class="blockquot">"Scholarly, acute, and vigorous."—<i>N. Y. Tribune.</i> +</p><p> +<b>Theodore Parker.</b> A Biography. 8vo, pp. viii. + 588. $2.00 +</p><p> +<b>Gerrit Smith.</b> A Biography. 8vo, pp. 371. $2.00</p> + +<p class="blockquot">"A good biography, it is faithful, sufficiently full, written with vigor, +grace, and good taste."—<i>N. Y. Evening Post.</i> +</p><p> +<b>Belief of the Unbelievers.</b> 12mo, sewed $0.25</p> + +<p class="blockquot">Speaking of Mr. Frothingham's Sermons, the <i>Springfield Republican</i> +says: "No one of serious intellectual character can fail to be +interested and taught by these most thoughtful discourses." +</p><p> +<b>Boston Unitarianism.</b> 1820-1840. A Study of the Life and Work +of Nathaniel Langdon Frothingham. 8vo, pp. 272. $1.75</p> + +<p class="blockquot">"The book, to a thoughtful reader, cannot fail to be elevating and suggestive +of high ideals, high thinking, and noble living."—<i>Newark Advertiser.</i> +</p><p> +<b>Recollections and Impressions.</b> 1822-1890. 8vo. $1.50 +</p><hr style='width:6em;' /> +<p style='text-align:center;'> +G. P. 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