style, and if we must define him in one word, we have to call him Artist. He was an artist whose medium was verbal and who wrought in spiritual material.

This duty of spiritual seeing and reporting determined the whole tenor of his life. It was to shield it from invasion and distraction that he dwelt in the country, and that he consistently declined to entangle himself with associations or to encumber himself with functions which, however he might believe in them, he felt were duties for other men and not for him. Even the care of his garden, "with its stoopings and fingerings in a few yards of space," he found "narrowing and poisoning," and took to long free walks and saunterings instead, without apology. "Causes" innumerable sought to enlist him as their "worker"-all got his smile and word of sympathy, but none entrapped him into service. The struggle against slavery itself, deeply as it appealed to him, found him firm: "God must govern his own world, and knows his way out of this pit without my desertion of my post, which has none to guard it but me. I have quite other slaves to face than those Negroes, to wit, imprisoned thoughts far back in the brain of man, and which have no watchman or lover or defender but me." This in reply to the possible questions of his conscience. To hot-blooded moralists with more objective ideas of duty, such a fidelity to the limits of his genius must often have made him seem provokingly remote and unavailable; but

we who can see things in more liberal perspective must unqualifiedly approve the results. The faultless tact with which he kept his safe limits while he so dauntlessly asserted himself within them is an example fitted to give heart to other theorists and artists the world over.

The insight and creed from which Emerson's life followed can be best summed up in his own verse:

"So nigh is grandeur to our dust,

So near is God to man!"

Through the individual fact there ever shone for him the effulgence of the Universal Reason. The great Cosmic Intellect terminates and houses itself in mortal men and passing hours. Each of us is an angle of its eternal vision, and the only way to be true to our Maker is to be loyal to ourselves. "O rich and various Man!" he cries, "thou palace of sight and sound, carrying in thy senses the morning and the night and the unfathomable galaxy; in thy brain the geometry of the city of God; in thy heart the bower of love and the realms of right and wrong."

If the individual open thus directly into the Absolute, it follows that there is something in each and all of us, even the lowliest, that ought not to consent to borrowing traditions and living at second hand. "If John was perfect, why are you and I alive?” writes Emerson. "As long as any man exists there is some need of him; let him fight for his own.”

This faith that in a life at first hand there is something sacred is perhaps the most characteristic note in Emerson's writings. The hottest side of him is this non-conformist persuasion, and if his temper could ever verge on common irascibility, it would be by reason of the passionate character of his feelings on this point. The world is still new and untried. In seeing freshly, and not in hearing of what others saw, shall a man find what truth is. "Each one of us can bask in the great morning which rises out of the Eastern Sea, and be himself one of the children of the light." "Trust thyself, every heart vibrates to that iron string. There is a time in each man's education when he must arrive at the conviction that imitation is suicide; when he must take himself for better or worse as his portion; and know that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which it was given him to till."

The matchless eloquence with which Emerson proclaimed the sovereignty of the living individual electrified and emancipated his generation, and this bugle-blast will doubtless be regarded by future critics as the soul of his message. The present man is the aboriginal reality, the Institution is derivative, and the past man is irrelevant and obliterate for present issues. "If any one would lay an axe to your tree with a text from 1 John, v. 7, or a sentence from Saint Paul, say to him," Emerson wrote, "My tree

is Ygdrasil, the tree of life.' Let him know by your security that your conviction is clear and sufficient, and, if he were Paul himself, that you also are here and with your Creator." "Cleave ever to God," he insisted, "against the name of God;" and so, in spite of the intensely religious character of his total thought, when he began his career it seemed to many of his brethren in the clerical profession that he was little more than an iconoclast and desecrator.

Emerson's belief that the individual must in reason be adequate to the vocation for which the Spirit of the world has called him into being is the source of those sublime pages, hearteners and sustainers of our youth, in which he urges his hearers to be incorruptibly true to their own private conscience. Nothing can harm the man who rests in his appointed place and character. Such a man is invulnerable; he balances the universe, balances it as much by keeping small when he is small as by being great and spreading when he is great. "I love and honor Epaminondas," said Emerson, "but I do not wish to be Epaminondas. I hold it more just to love the world of this hour than the world of his hour. Nor can you, if I am true, excite me to the least uneasiness by saying, 'He acted and thou sittest still.' I see action to be good when the need is, and sitting still to be also good. Epaminondas, if he was the man I take him for, would have sat still with joy and peace, if his lot had been mine. Heaven is large, and affords space for all modes of love and fortitude." "The fact that

I am here certainly shows me that the Soul has need of an organ here, and shall I not assume the post? The vanity of all super-serviceableness and pretense was never more happily set forth than by Emerson in the many passages in which he develops this aspect of his philosophy. Character infallibly proclaims itself. "Hide your thoughts! - hide the sun and moon. They publish themselves to the universe. They will speak through you though you were dumb. They will flow out of your actions, your manners and your face. . . . Don't say things: What you are stands over you the while and thunders so that I cannot say what you say to the contrary. . . . What a man is engraves itself upon him in letters of light. Concealment avails him nothing, boasting nothing. There is confession in the glances of our eyes; in our smiles; in salutations; and the grasp of hands. His sin bedaubs him, mars all his good impression. Men know not why they do not trust him, but they do not trust him. His vice glasses the eye, casts lines of mean expression in the cheek, pinches the nose, sets the mark of the beast upon the back of the head, and writes, O fool! fool! on the forehead of a king. If you would not be known to do a thing, never do it ; a man may play the fool in the drifts of a desert, but every grain of sand shall seem to see. How can a man be concealed? How can he be concealed?” On the other hand, never was a sincere word or a sincere thought utterly lost. “Never a magnanimity fell to the ground but there is some heart to greet