Memories and Studies. William JamesЧитать онлайн книгу.
of these glorious plans." The plans contemplated following the Amazon to its headwaters, and penetrating the Andes in Peru. And yet, when he arrived at the Peruvian frontier and learned that that country had broken into revolution, that his letters to officials would be useless, and that that part of the project must be given up, although he was indeed bitterly chagrined and excited for part of an hour, when the hour had passed over it seemed as if he had quite forgotten the disappointment, so enthusiastically was he occupied already with the new scheme substituted by his active mind.
Agassiz's influence on methods of teaching in our community was prompt and decisive,—all the more so that it struck people's imagination by its very excess. The good old way of committing printed abstractions to memory seems never to have received such a shock as it encountered at his hands. There is probably no public school teacher now in New England who will not tell you how Agassiz used to lock a student up in a room full of turtle shells, or lobster shells, or oyster shells, without a book or word to help him, and not let him out till he had discovered all the truths which the objects contained. Some found the truths after weeks and months of lonely sorrow; others never found them. Those who found them were already made into naturalists thereby—the failures were blotted from the book of honor and of life. "Go to Nature; take the facts into your own hands; look, and see for yourself!"—these were the maxims which Agassiz preached wherever he went, and their effect on pedagogy was electric. The extreme rigor of his devotion to this concrete method of learning was the natural consequence of his own peculiar type of intellect, in which the capacity for abstraction and causal reasoning and tracing chains of consequences from hypotheses was so much less developed than the genius for acquaintance with vast volumes of detail, and for seizing upon analogies and relations of the more proximate and concrete kind. While on the Thayer expedition, I remember that I often put questions to him about the facts of our new tropical habitat, but I doubt if he ever answered one of these questions of mine outright. He always said: "There, you see you have a definite problem; go and look and find the answer for yourself." His severity in this line was a living rebuke to all abstractionists and would-be biological philosophers. More than once have I heard him quote with deep feeling the lines from Faust:
"Grau, theurer Freund, ist alle Theorie.
Und grun des Lebens goldner Baum."
The only man he really loved and had use for was the man who could bring him facts. To see facts, not to argue or raisonniren, was what life meant for him; and I think he often positively loathed the ratiocinating type of mind. "Mr. Blank, you are totally uneducated!" I heard him once say to a student who propounded to him some glittering theoretic generality. And on a similar occasion he gave an admonition that must have sunk deep into the heart of him to whom it was addressed. "Mr. X, some people perhaps now consider you a bright young man; but when you are fifty years old, if they ever speak of you then, what they will say will be this: 'That X,—oh, yes, I know him; he used to be a very bright young man!'" Happy is the conceited youth who at the proper moment receives such salutary cold water therapeutics as this from one who, in other respects, is a kind friend. We cannot all escape from being abstractionists. I myself, for instance, have never been able to escape; but the hours I spent with Agassiz so taught me the difference between all possible abstractionists and all livers in the light of the world's concrete fulness, that I have never been able to forget it. Both kinds of mind have their place in the infinite design, but there can be no question as to which kind lies the nearer to the divine type of thinking.
Agassiz's view of Nature was saturated with simple religious feeling, and for this deep but unconventional religiosity he found at Harvard the most sympathetic possible environment. In the fifty years that have sped since he arrived here our knowledge of Nature has penetrated into joints and recesses which his vision never pierced. The causal elements and not the totals are what we are now most passionately concerned to understand; and naked and poverty-stricken enough do the stripped-out elements and forces occasionally appear to us to be. But the truth of things is after all their living fulness, and some day, from a more commanding point of view than was possible to any one in Agassiz's generation, our descendants, enriched with the spoils of all our analytic investigations, will get round again to that higher and simpler way of looking at Nature. Meanwhile as we look back upon Agassiz, there floats up a breath as of life's morning, that makes the work seem young and fresh once more. May we all, and especially may those younger members of our association who never knew him, give a grateful thought to his memory as we wander through that Museum which he founded, and through this University whose ideals he did so much to elevate and define.
II
The pathos of death is this, that when the days of one's life are ended, those days that were so crowded with business and felt so heavy in their passing, what remains of one in memory should usually be so slight a thing. The phantom of an attitude, the echo of a certain mode of thought, a few pages of print, some invention, or some victory we gained in a brief critical hour, are all that can survive the best of us. It is as if the whole of a man's significance had now shrunk into the phantom of an attitude, into a mere musical note or phrase suggestive of his singularity—happy are those whose singularity gives a note so clear as to be victorious over the inevitable pity of such a diminution and abridgment.
An ideal wraith like this, of Emerson's personality, hovers over all Concord to-day, taking, in the minds of those of you who were his neighbors and intimates a somewhat fuller shape, remaining more abstract in the younger generation, but bringing home to all of us the notion of a spirit indescribably precious. The form that so lately moved upon these streets and country roads, or awaited in these fields and woods the beloved Muse's visits, is now dust; but the soul's note, the spiritual voice, rises strong and clear above the uproar of the times, and seems securely destined to exert an ennobling influence over future generations.
What gave a flavor so matchless to Emerson's individuality was, even more than his rich mental gifts, their singularly harmonious combination. Rarely has a man so accurately known the limits of his genius or so unfailingly kept within them. "Stand by your order," he used to say to youthful students; and perhaps the paramount impression one gets of his life is of his loyalty to his own personal type and mission. The type was that of what he liked to call the scholar, the perceiver of pure truth; and the mission was that of the reporter in worthy form of each perception. The day is good, he said, in which we have the most perceptions. There are times when the cawing of a crow, a weed, a snowflake, or a farmer planting in his field become symbols to the intellect of truths equal to those which the most majestic phenomena can open. Let me mind my own charge, then, walk alone, consult the sky, the field and forest, sedulously waiting every morning for the news concerning the structure of the universe which the good Spirit will give me.
This was the first half of Emerson, but only half; for genius, as he said, is insatiate for expression, and truth has to be clad in the right verbal garment. The form of the garment was so vital with Emerson that it is impossible to separate it from the matter. They form a chemical combination—thoughts which would be trivial expressed otherwise, are important through the nouns and verbs to which he married them. The style is the man, it has been said; the man Emerson's mission culminated in his 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 this duty from invasion and distraction that he dwelt in the country, 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
An Address delivered at the Centenary of the Birth of Ralph Waldo Emerson in Concord, May 25, 1903, and printed in the published proceedings of that meeting.