this year the result of his observations in England was published in the volume entitled “English Traits,” which gained cordial recognition both at home and abroad, and has been translated into several foreign languages. It is certainly the best analysis of the English people that has been written by an American, and probably the best produced in any country. The style is succinct and exact, sown with epigram, as in most of Emerson's writings; but, the purpose being more objective than that of his essays, the saving common sense that underlies all of his thinking is here brought constantly and predominantly into view. Previously to this publication he had given seven lectures in Freeman place chapel, Boston, and another in New York, and had also made addresses before the Anti-slavery society in both cities. While in the ministry he alone had opened a church to abolition speakers, and his sympathies were always on the side of emancipation. In 1835 he countenanced Harriet Martineau in her outspoken condemnation of slavery, and in the height of her unpopularity invited her to his house. Again, in 1844, he spoke stirringly on the anniversary of West Indian emancipation, and scourged his countrymen for tolerating negro servitude. His own plan was to buy the slaves, at a cost of $2,000,000,000, and he put faith in moral and spiritual influences to remove the evil, rather than in legislation. He never formally united with the abolition party, but he encouraged it, and his influence was great. As the contest grew warmer, he rose to the emergency and took a more active part, even making campaign speeches for John G. Palfrey, who, having missed re-election to congress on account of his anti-slavery course in that body, was nominated as free-soil candidate for governor of Massachusetts. The assault on Charles Sumner by Preston S. Brooks called forth another vigorous speech. In November, 1859, he said before the Parker fraternity that John Brown, were he to be hanged, would “make the gallows glorious, like the cross.” A few days afterward he spoke at a John Brown meeting at Tremont temple, with Wendell Phillips, and took part in another at Concord, and in still a third at Salem, Mass. In Januuary, 1861, also, he addressed the Anti-slavery society at Boston, in the face of disturbance by a mob. Though he was not a chief agitator of the cause, these efforts, so alien to his retired habits as a student, poet, and meditative writer, made him a marked advocate of freedom.
The “Atlantic Monthly” made its first appearance in November, 1857, with James Russell Lowell as the editor, and Emerson became, a contributor, printing in all twenty-eight poems and prose articles in the first thirty-seven volumes. “The Romany Girl,” “Days,” “Brahma,” “Waldeinsamkeit,” “The Titmouse,” “Boston Hymn,” “Saadi,” and “Terminus,” which are among his best-known poems, belong to this period; and in the “Atlantic” in 1858 appeared his essay on Persian poetry, which is instructive as to the influence of oriental verse upon Emerson's. He continued to lecture in different parts of the country, and at the Burns festival in Boston in January. 1859, made an after-dinner speech which is described as imbued with a passion uncommon in his utterances. Its effect on the assembly was said, by a competent judge who had heard the chief orators of the time, to have surpassed anything accomplished by them, and it seems to have indicated a reserve power in Emerson seldom suspected. In 1860 and 1862 he lost by death his friend Theodore Parker and his intimate companion Thoreau, both of whom he celebrated in memorial addresses. The “Conduct of Life” was published in the former year — a series of essays on fate, power, wealth, culture, behavior, worship, considerations by the way, beauty, and illusions. With a diminished admixture of mysticism, it offered a larger proportion of practical philosophy, and stated the limitations of fate in life, while but reaffirming the liberty of the individual. Hitherto Emerson's books had sold very slowly; but of the “Conduct of Life” the whole edition, 2,500 copies, was sold in two days. This is an index of the great change that had occurred in the popular estimate of him since the issuing of his first volume, “Nature,” twenty-seven years before. He who had been feared as a revolutionist, or laughed at as erratic, was now, at the age of fifty-seven, accepted as a veritable prophet and sage. The people and the times had, in a measure, grown up to him. A new “Dial” having been established in Cincinnati about this time, he wrote for its pages. During the civil war he delivered a lecture on “American Civilization” at the Smithsonian institution in February, 1862; an address in Boston on the emancipation proclamation, September of the same year; and at Concord, 19 April, 1865, he pronounced a brief eulogy on Abraham Lincoln.
On 30 May, 1867, he attended at the organization of the Free religious association in Boston, and stated his view as to religion briefly thus: As soon as every man is apprised of the Divine presence in his mind, and sees that the law of duty corresponds with the laws of physical nature — that duty, social order, power of character, wealth of culture, perfection of taste, all draw their essence from this moral sentiment — “then we have a religion that exalts, that commands all the social and all the private action.” Emerson passed many severe criticisms on his countrymen, publicly accused America of wanting in faith, hope, enthusiasm, and in a letter to Carlyle called it an intelligent but sensual, avaricious America. The war, with its heroisms and exhibitions of moral strength, gave him new courage, new belief in the national future. His Phi Beta Kappa oration of 1867 on “The Progress of Culture” expressed even more sanguine expectation than “The American Scholar,” thirty years before. He received the degree of LL. D. from Harvard in 1866, and was elected to the board of overseers in 1867. He began to feel the approach of age, and in 1866 wrote the noble poem “Terminus.”
| “ | It is time to be old, To take in sail; ***** |
