Various - Blackwood's Edinburgh Magazine, Volume 62, No. 386, December, 1847

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

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

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

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

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

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

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

A pretty question this, my dear Eusebius, – and that the question comes from you, who at no time of your life were a "Beau Nash," is rather extraordinary. It is after the fashion of most of your movements, however, and so far should not be thought extraordinary in you. For as you do not walk in the track that other men's shoes have made, nor dress your thoughts in other men's draperies; but both walk and think as few other men do, I ought not to wonder that you turn suddenly round upon me, eye me from head to foot, and ask me this curious question, How I came to be a sloven. Now, I can easily imagine your own slovenly attitude and attire when you wrote me this precious letter, and how fantastically conceited you fancied yourself standing before me, ωστε Ζωγραφης – like a painter, as says Hecuba, when she bad her rags and misery be looked at, – and thought to put me out of countenance with your own perfections. Perfections, indeed! Why, your whole wardrobe would not be worth exporting in charity to the land of Ne'erdo-weels – and I doubt not that the loss of a single suit, bad as it may be, would leave you in some small respects as bare as when you came into the world. You have been reading, you tell me, the "Ãsthetics of Dress," as you term them, those very amusing papers in Maga – from which you mean to cull materials for the history of the art, and to write a treatise on "The Philosophy of Tailors," wherein you intend to set forth upon what principles of the " Fitness of things" it is that nine tailors make a man. It is a whimsical notion of yours that the game of nine-pins was set up in honour of these nine worthies – "Knights of the thimble" – signifying how weakly they stand upon their pins , and how they go by the board at the very breath of a ball. You affect to think that the Templars were but the imitators of a more honourable cross-legged company – and that their antiquity is shown prior to the invention of Heraldry, for that the very term, the coat of arms, must have come from them. You say they can show parchments with the oldest companies and families, and cut to shivereens the longest pedigrees, and yet never go beyond their own measure.