Part 27

The belief in the spiritual eminence of woman was part of the creed of the Transcendentalist; it was intimately connected with his reverence for interior, poetic, emotional natures; with his preference for feeling above thought, of spontaneity above will. In the order of rank, Parker assigned the first place to the "religious faculty," as he termed it, which gave immediate vision of spiritual truth; the second place was given to the affections; conscience he ranked below these; and lowest of all stood the intellect. The rational powers were held subordinate to the instinctive, or rather the rational and the instinctive were held to be coincident. The feminine characteristic being affection, which is spontaneous, and the masculine being intellect, which is not, the feminine was set above the masculine--love above light, pity above justice, sympathy above rectitude, compassion above equity. Parker had feminine attributes, and was slightly enamored of them; thought, or tried to think them the glory of his manhood; but the masculine greatly predominated in him. To people in general he seemed to reverse his own order, in practice. Weak, dependent, dreamy men he had no patience with; sentimentalism was his aversion; the moral element alone commanded his absolute respect. Masculine women were equally distasteful; while he admired the genius of Margaret Fuller, his personal attraction toward her seldom brought him into her society. That a man constituted as he was, self-reliant to aggressiveness, inclined to be arbitrary, dogmatical, and imperious, of prodigious force of will and masterly power of conscience, entered as he did into advocacy of the rights of the African and the prerogatives of woman, is evidence of the whole-heartedness with which he adopted the transcendental philosophy. It was, indeed, a faith to him, that ruled his life and appointed his career. It gave him his commission as prophet, reformer, philanthropist. It was the consecrating oil that sanctified him, from the crown of his head to the soles of his feet.

Parker believed in the gospel of Transcendentalism, and was fully persuaded that it was to be the gospel of the future. "The religion I preach," he was accustomed to say, "will be the religion of enlightened men for the next thousand years." He anticipated an earthly immortality for his thought, an extensive circulation of his books, a swift course for his word, among the people. The expectation seemed not unreasonable twenty years ago.

The prediction has not thus far been justified. Parker died in 1860, on the eve of the civil war, which he prognosticated, sixteen years ago. The war fairly ended, efforts were made to revive the prophet's memory and carry out the cherished purpose of his heart. But their ill success has gone far to prove--what needed no evidence--that prophecies may fail, and tongues cease and knowledge pass away. The philosophy that Parker combated and ridiculed and cast scorn at, declared to be self-refuted and self-condemned, has revived under a new name, as the "philosophy of experience," is professed by the ablest thinkers of the day, taught in high places, in the name of science, set forth as the hope of man; the creeds he pronounced irrational, and fancied to be obsolete still hold nominal sway over the minds of men; the Christianity of the letter and the form is the only Christianity that is officially acknowledged; the gospel is an institution still, not a faith; revivalism has the monopoly of religious enthusiasm; preaching is giving place to lecturing; the pulpit has been taken down; science alone is permitted to speak with authority;--literature, journalism, politics, trade, attract the young men that once sought the ministry; the noble preachers of a noble gospel are the few remaining idealists, who have kept the faith of their youth; they are growing old; one by one they leave their place, and there are none like them to fill it. Parker was one of the last of the grand preachers who spoke with power, bearing commission from the soul. The commissions which the soul issues are, for the time being, discredited, and discredited they will be, so long as the ideal philosophy is an outcast among men. Should that philosophy revive, the days of great preaching will return with it. Bibles will be read and hymns sung, and sermons delivered to crowds from pulpits. The lyceum and the newspaper will occupy a subordinate position as means of social and moral influence, and the prophets will recover their waning reputation. Until then, the work they did when living must attest their greatness with such as can estimate it at its worth.

XIII.

THE MAN OF LETTERS.

The man who was as influential as any in planting the seeds of the transcendental philosophy in good soil, and in showing whither its principles tended, is known now, and has from the first been known, chiefly as a man of letters, a thoughtful observer, a careful student and a serious inquirer after knowledge. George Ripley, one year older than Emerson, was one of the forerunners and prophets of the new dispensation. He was by temperament as well as by training, a scholar, a reader of books, a discerner of opinions, a devotee of ideas. A mind of such clearness and serenity, accurate judgment, fine taste, and rare skill in the use of language, written and spoken, was of great value in introducing, defining and interpreting the vast, vague thoughts that were burning in the minds of speculative men. He was one of the first in America to master the German language; and, his bent of mind being philosophical and theological, he became a medium through which the French and German thought found its way to New England. He was an importer, reader and lender of the new books of the living Continental thinkers. His library contained a rich collection of works in philosophy, theology, hermeneutics, criticism of the Old and New Testaments, and divinity in its different branches of dogmatics and sentiment. He was intimate with N. L. Frothingham and Convers Francis, the admirable scholar, the hospitable and independent thinker, the enthusiastic and humane believer, the centre and generous distributor of copious intellectual gifts to all who came within his reach. Theodore Parker was the intellectual product of these two men, Convers Francis and George Ripley. The former fed his passion for knowledge; the latter, at the period of his life in the divinity school, gave direction to his thought. The books that did most to determine the set of Parker's mind were taken from Mr. Ripley's library. For a considerable time, in Parker's early ministry, they were close and thoroughly congenial friends. They walked and talked together; made long excursions; attended conventions; were members of the same club or coterie; joined in the discussions at which Emerson, Channing, Hedge, Clark, Alcott took part; and, though parted, in after life, by circumstances which appointed them to different spheres of labor,--one in Boston, the other in New York,--they continued to the end, constant and hearty well wishers. At the close of his life, Parker expressed a hope that Ripley might be his biographer.

Mr. Ripley prepared for the ministry at the Cambridge divinity school; in 1826 accepted a call to be pastor and preacher of the church, organized but eighteen months before, and within two months worshipping in their new meeting-house on Purchase street, Boston. The ordination took place on Wednesday, Nov. 8th, of the same year. "Under his charge," said his successor, Rev. J. I. T. Coolidge, in 1848, "the society grew from very small beginnings to strength and prosperity. As a preacher, he awakened the deepest interest, and as a devoted pastor, the warmest affection, which still survives, deep and strong, in the hearts of those who were the objects of his counsel and pastoral care. After the lapse of almost fifteen years, the connection was dissolved, for reasons which affected not the least the relations of friendship and mutual respect between the parties. It has been a great satisfaction to me, as I have passed in and out among you, to hear again and again the expressions of love and interest with which you remember the ministry of your first servant in this church." That this was not merely the formal tribute which the courtesies of the profession exacted, is proved, as well as such a thing can be proved, by the published correspondence between the pastor and his people, by the frank declarations of the pastor in his farewell address, and by a remarkable letter, which discussed in full the causes that led to the separation of the pastor and his flock. In this long and candid letter to the church, Mr. Ripley declared himself a Transcendentalist, and avowed his sympathy with movements larger than the Christian Church represented.

The declaration was hardly necessary. Mr. Ripley was known to be the writer of the review of Martineau's "Rationale of Religious Enquiry," which raised such heated controversy; his translation of Cousin's "Philosophical Miscellanies," with its important Introduction, had attracted the attention of literary circles; a volume of discourses, entitled "Discourses on the Philosophy of Religion," comprising seven sermons delivered in the regular course of his ministry, left no doubt in any mind respecting his position. The controversy with Andrews Norton on "The Latest Form of Infidelity," was carried on in 1840, the year before Mr. Ripley's ministry ended. The calmness of tone that characterized all these writings, the clearness and serenity of statement, the seemingly easy avoidance of extremes, the absence of passion, showed the supremacy of intellect over feeling. Yet of feeling there must have been a good deal. There was a great deal in the community; there was a great deal among the clergy of his denomination; that it had found expression within his own society, is betrayed in the farewell sermon; that his own heart was deeply touched, was confessed by the fact that on the very day after his parting words to his congregation were spoken--on March 29th, 1841--Mr. Ripley took up his new ministry at Brook Farm.

The character of that Association has been described in a previous chapter, with as much minuteness of detail as is necessary, and the purposes of its inaugurators have been sufficiently indicated. The founder of it was not a "doctrinaire," but a philanthropist on ideal principles. With the systems of socialism current in Paris, he was at that period wholly unacquainted. The name of Charles Fourier was unfamiliar to him. He had faith in the soul, and in the soul's prophecy of good; he saw that the prophecy was unheeded, that society rested on principles which the soul abhorred; that between the visions of the spiritual philosophy and the bitter realities of vice, misery, sin, in human life, there was an unappeasable conflict; and he was resolved to do what one man might to create a new earth in preparation for a new heaven. He took the Gospel at its word, and went forth to demonstrate the power of its principles, by showing the Beatitudes to be something more substantial than dreams. His costly library, with all its beloved books, was offered for sale at public auction, and the price thereof, with whatever else he possessed, was consecrated to the cause of humanity that he had at heart. He had no children, and few ties of kindred; but the social position of the clergy was above any secular position in New England at that time; the prejudices and antipathies of the clerical order were stubborn; the leaders of opinion in state and church were conservative, to a degree it is difficult for us to believe; the path of the reformer was strewn with thorns and beset with difficulties most formidable to sensitive spirits. Mr. Emerson had resigned his ministry nine years before, and for the reason too that he was a Transcendentalist, but had retired to the peaceful walks of literature, and had made no actual assault on social institutions. Mr. Ripley associated himself at once with people of no worldly consideration, avowed principles that were voted vulgar in refined circles, and identified himself with an enterprise which the amiable called visionary, and the unamiable wild and revolutionary. But his conviction was clear, and his will was fixed. Sustained by the entire sympathy of a very noble woman, his wife--who was one with him in aspiration, purpose, and endeavor, till the undertaking ended--he put "the world" behind him, sold all, and followed the Master.

Mr. and Mrs. Ripley were the life of the Brook Farm Association. Their unfaltering energy, unfailing cheer, inexhaustible sweetness and gayety, availed to keep up the tone of the institution, to prevent its becoming common-place, and to retain there the persons on whose character the moral and intellectual standard depended. It was due to them that the experiment was tried as long as it was--six years;--that while it went on, it avoided, as it did, the usual scandal and reproach that bring ruin on schemes of that description; and that, when finally it ended in disaster, it commanded sympathy rather than contempt, and left a sweet memory behind. The originator was the last to leave the place of his toil and vain endeavor; he left it, having made all necessary provision for the discharge of debts, which only through arduous labors in journalism he was able afterwards to pay.

In Mr. Ripley's mind the Idea was supreme. In 1844 he, with Mr. Dana and Mr. Channing, lectured and spoke on the principles of Association,--the foreign literature on the subject being more familiar to him then,--commended the doctrine of Fourier, and was prepared for a more sympathetic propagandism than he had meditated hitherto. In 1845, the "Harbinger" was started,--a weekly journal, devoted to Social and Political Progress; published by the Brook Farm Phalanx. The Prospectus, written by Mr. Ripley, made this announcement: "The principles of universal unity taught by Charles Fourier in their application to society, we believe are at the foundation of all genuine social progress; and it will ever be our aim to discuss and defend those principles without any sectarian bigotry, and in the catholic and comprehensive spirit of their great discoverer." An introductory notice by the same pen, among other things pertaining to the aims and intentions of the paper, contained this passage:

"The interests of Social Reform will be considered as paramount to all others in whatever is admitted into the pages of the "Harbinger." We shall suffer no attachment to literature, no taste for abstract discussion, no love of purely intellectual theories, to seduce us from our devotion to the cause of the oppressed, the down trodden, the insulted and injured masses of our fellow men. Every pulsation of our being vibrates in sympathy with the wrongs of the toiling millions; and every wise effort for their speedy enfranchisement will find in us resolute and indomitable advocates. If any imagine from the literary tone of the preceding remarks that we are indifferent to the radical movement for the benefit of the masses which is the crowning glory of the nineteenth century, they will soon discover their egregious mistake. To that movement, consecrated by religious principle, sustained by an awful sense of justice, and cheered by the brightest hopes of future good, all our powers, talents, and attainments are devoted. We look for an audience among the refined and educated circles, to which the character of our paper will win its way; but we shall also be read by the swart and sweaty artisan; the laborer will find in us another champion; and many hearts struggling with the secret hope which no weight of care and toil can entirely suppress, will pour on us their benedictions, as we labor for the equal rights of all."

In the four years of its existence, the paper was faithful to this grand and high sounding promise. A powerful company of writers contributed their labor to help forward the plan. The Journal was affluent and sparkling. The literary criticism was the work of able pens; the musical and art criticism was in the hands of the most competent judges in the country; the aesthetics were not neglected; the verse was excellent; but the social questions were of first consideration. These were never treated slightingly, and the treatment of them never deviated from the high standard proposed by the editors. The list of its contributors contained the names of Stephen Pearl Andrews, Albert Brisbane, W. H. Channing, W. E. Channing, Walter Channing, James Freeman Clarke, Geo. H. Calvert, J. J. Cooke, A. J. H. Duganne, C. P. Cranch, Geo. W. Curtis, Charles A. Dana, J. S. Dwight, Horace Greeley, Parke Godwin, F. H. Hedge, T. W. Higginson, M. E. Lazarus, J. R. Lowell, Osborn Macdaniel, Geo. Ripley, S. D. Robbins, L. W. Ryckman, F. G. Shaw, W. W. Story, Henry James, John G. Whittier, J. J. G. Wilkinson--a most remarkable collection of powerful names.

The departments seem not to have been systematically arranged, but the writers sent what they had, the same writer furnishing articles on a variety of topics. Mr. F. G. Shaw published, in successive numbers, an admirable translation of George Sand's "Consuelo," and wrote against the iniquities of the principle of competition in trade. C. A. Dana noticed books, reported movements, criticized men and measures, translated poetry from the German, and sent verses of a mystical and sentimental character of his own. C. P. Cranch contributed poems and criticisms on art and music. J. S. Dwight paid attention to the musical department, but also wrote book reviews and articles on the social problem. W. H. Channing poured out his burning soul in denunciation of social wrong and painted in glowing colors the promise of the future. G. W. Curtis sent poetry and notes on literature and music in New York. T. W. Higginson printed there his "Hymn of Humanity." Messrs. Brisbane, Godwin and Greeley confined themselves to social problems, doing a large part of the heavy work. Mr. Ripley, the Managing Editor, supervised the whole; wrote much himself on the different aspects of Association; reported the progress of the cause at home and abroad; answered the objections that were current in the popular prejudice, and gave to the paper the encouraging tone of his cheery, earnest spirit.

As interpreted by the "Harbinger," the cause of Association was hospitable and humane. The technicalities of special systems were avoided; dry discussions of theory and method were put aside; generous sympathy was shown towards philanthropic workers in other fields; the tone of wailing was never heard, and the anticipations of the future were steadily bright and bold. When reformers of a pronounced type, like the abolitionists, spoke of it slightingly as a "kid glove" journal that was afraid of soiling its fingers with ugly matters like slavery, the Associationists explained that their plan was the more comprehensive; that they struck at the root of every kind of slavery; and that the worst evils would disappear when their beneficent principle should be recognized. That the "Harbinger" should have lived no longer than it did, with such a corps of writers and so great a cause,--the last number is dated February 10, 1849,--may be accounted for by the feeble hold that Socialism had in this country. In Europe the hearts of the working people were in it. It originated among them, expressed their actual sorrows, answered their living questions, promised satisfaction to their wants, and predicted the only future they could imagine as in any way possible. Here it was an imported speculation; the working people were not driven to it for refuge from their misery; they did not ask the questions it proposed to answer, nor did it hold out prospects that gladdened their eyes. The advocates of it were cultivated men, literary and aesthetical, who represented the best the old world had to give, rather than the worst the New World had experienced; and their words met with no response from the multitudes in whose behoof they were spoken. America was exercised then by questions of awful moment. The agitation against slavery had taken hold of the whole country; it was in politics, in journalism, in literature, in the public hall and the parlor. Its issues were immediate and urgent. People had neither heads nor hearts for schemes of comprehensive scope that must be patiently meditated and matured for generations. No talents, no brilliancy, no earnestness even, would engage interest in what seemed visionary, however glorious the vision. The socialistic enterprises in America were all short lived. Brook Farm was an idyl; and in the days of epics, the idyl is easily forgotten.

The decease of the "Harbinger" was the end of that phase of Transcendentalism. The dream of the kingdom of heaven faded. The apostles were dispersed. Some kept their faith and showed their fidelity in other places and other work. Three or four went into the Roman Church, and found rest on its ancient bosom. Others found a field for their talents in literature, which they beautified with their genius, and ennobled by their ideas. Others devoted themselves to journalism. Of the last was George Ripley. The New York Tribune offered him the post of literary critic on its editorial staff. That position he has occupied for twenty-five years, in a way honorable to himself and to good letters. It has been in his power to aid the development of literature in America, in many ways, by encouraging young writers; by giving direction to ambitious but immature gifts; by erecting a standard of judgment, high, without being unreasonable, and strict, without being austere. A large acquaintance with books, a cultivated taste, a hospitable appreciation, a hearty love of good literary work, a cordial dislike of bad, a just estimation of the rights and duties of literary men, and the office they should fill in a republican community, have marked his administration of the department assigned to him. He has held it to be his duty to make intelligent reports of current literature, with enough of criticism to convey his own opinion of its character, without dictating opinions to others. Worthless books received their due, and worthy books received theirs in full measure. The books in which worth and worthlessness were united were discriminatingly handled, the emphasis being laid on the better qualities. Many of the reviews were essays, full of discernment. All showed that respect for mind which might be expected from one so carefully trained.

Mr. Ripley has been true to the ideas with which he set out in his early life. His period of philosophical propagandism being over; his young enthusiasm having spent itself in experiments which trial proved to be premature, to say the least, if not essentially impracticable; his dreams having faded, when his efforts ended in disappointment, he retired from public view neither dispirited, nor morose. His interest in philosophy continues undiminished; his hope of man, though more subdued, is clear; his faith in the spiritual basis of religion is serene. Disappointment has not made him bitter, reckless or frivolous. His power of moral indignation at wrong and turpitude is unimpaired, though it no longer breaks out with the former vehemence. A cheerful wisdom gained by thought and experience of sorrow, tempers his judgment of men and measures. His confidence is in culture, in literature, generously interpreted and fostered, in ideas honestly entertained and freely expressed.

The Transcendentalist keeps his essential faith. Generally the Transcendentalists have done this. It was a faith too deeply planted, too nobly illustrated, too fervent and beautiful in youth, to be laid aside in age. James Walker died in the ripeness of it; Parker died in the strength of it; others--old and grave men now--live in the joy of it. The few who have relapsed, have done so, some under pressure of worldly seduction--they having no depth of root--and some under the influence of scientific teaching, which has shaken the foundation of their psychology. The original disciples, undismayed by the signs of death, still believe in the Master, and live in the hope of his resurrection.

XIV.

MINOR PROPHETS.

The so-called Minor Prophets of the Old Testament owed that designation to the brevity, rather than to the insignificance of their utterances. They were among the most glowing and exalted of the Hebrew bards, less sustained in their flight than their great fellows, but with as much of the ancient fire as any of them. It is proper to say as much as this to justify the application of the title to the men who claim mention now as prominent in the transcendental movement.

William Henry Channing is not quite fairly ranked among minor prophets, even on this explanation, for he has been copious as well as intense. A nephew of the great Doctor Channing--a favorite nephew, on account of his moral earnestness, and the close sympathy he felt with views that did honor to human nature and glorified the existence of man,--he grew up in the purest atmosphere that New England supplied--the most intellectual, the most quickening. He was born in the same year with Theodore Parker, and but three months earlier, and was native to the same spiritual climate. He was educated at Harvard, and prepared for the ministry at Cambridge Divinity School, where the new ideas were fermenting. He was graduated the year before Parker entered. His name was conspicuous among the agitators of the new faith. He was a contributor to the "Dial." In 1848 he published the Memoirs of his uncle, in three volumes, proving his fitness for the task by the sincerity in which he discharged it. In 1840 he translated Jouffroy's Ethics, in two volumes, for Ripley's "Specimens of Foreign Standard Literature." In 1852 he took part in writing the Memoirs of Margaret Fuller, the second volume being chiefly his work. "The Life and Writings of James H. Perkins," of Cincinnati, a pioneer of rationalism at the West, came more fitly from his pen than from any other. In the "Western Messenger," which he edited for one year; the "Present," and the "Spirit of the Age," short-lived journals, of which he was the soul; in the "Harbinger," to which he was a generous and sympathetic contributor--he exhibited a fine quality of genius. The intensity of his nature, his open-mindedness, frankness, and spiritual sensitiveness, his fervency of aspiration and his outspokenness, made the office of settled pastor and steady routine preacher distasteful to him. He was a prophet who went from place to place, with a message of joy and hope. Meadville, Cincinnati, Nashua, Rochester, Boston, and New York, were scenes of his pastoral service. His preaching was every where attended by the clearest heads and the deepest hearts. In New York his society was composed of free elements altogether, come-outers, reformers, radicals of every description. His command of language, his free delivery, his musical voice, his expressive countenance, his noble air, his extraordinary power of kindling enthusiasm, his affluence and boldness of thought, his high standard of character, made him in his prime an enchanting speaker.

Very early in his career Mr. Channing committed himself to the transcendental philosophy as interpreted by the French School, for he possessed the swiftness of perception, the felicity of exposition, the sensibility to effects, the passion for clean statement and plausible generalization that distinguish the French genius from the German and the English. The introduction to Jouffroy's Ethics contained the principles of the French school of philosophy, which, to judge from his approving tone, he had himself accepted:

That Psychology is the basis of Philosophy.

That the highest problems of Ontology may be solved by inductions from the facts which Psychology ascertains.

That Psychology and the History of Philosophy reciprocally explain each other.

With these ideas firmly fixed in his mind he went forth on a prophetic mission, to which he remained unfalteringly true.

We saw him first at a convention in Boston called by the reformers who demanded the abolition of the gallows. There were several speakers--Edwin H. Chapin, then in the days of his moral enthusiasm, Wendell Phillips, already known as an agitator and an orator--all spoke well from their different grounds, but the image of Channing is the most distinct in mind to-day. His manner, attitude, speech, are all recalled. The arguments he used abide in memory. He wasted words on no incidental points of detail, but at once took his stand on the principle of the idealist that man is a sacred being, and life a sacred gift, and love the rule of the divine law. Chapin thundered; Phillips criticized and stung; Channing burned with a pure enthusiasm that lifted souls into a celestial air and made all possibilities of justice seem practicable. He did not argue or denounce; he prophesied. There was not a word of scorn or detestation; but there were passages of touching power, describing the influence of gentleness and the response that the hardest hearts would give to it, that shamed the listeners out of their vindictiveness. On the anti-slavery platform his attitude was the same. There was no more persuasive speaker.