The charm of his imagination
and the music of his words took away all the sting from the thoughts
that penetrated to the very marrow of the entranced listeners. Sometimes
it was a splendid hyperbole that illuminated a statement which by the
dim light of common speech would have offended or repelled those who
sat before him. He knew the force of _felix audacia_ as well as any
rhetorician could have taught him. He addresses the reformer with one of
those daring images which defy the critics.

"As the farmer casts into the ground the finest ears of his grain,
the time will come when we too shall hold nothing back, but shall
eagerly convert more than we possess into means and powers, when we
shall be willing to sow the sun and the moon for seeds."

He said hard things to the reformer, especially to the Abolitionist, in
his "Lecture on the Times." It would have taken a long while to get
rid of slavery if some of Emerson's teachings in this lecture had been
accepted as the true gospel of liberty. But how much its last sentence
covers with its soothing tribute!

"All the newspapers, all the tongues of today will of course defame
what is noble; but you who hold not of to-day, not of the times, but
of the Everlasting, are to stand for it; and the highest compliment
man ever receives from Heaven is the sending to him its disguised
and discredited angels."

The Lecture called "The Transcendentalist" will naturally be looked at
with peculiar interest, inasmuch as this term has been very commonly
applied to Emerson, and to many who were considered his disciples.
It has a proper philosophical meaning, and it has also a local and
accidental application to the individuals of a group which came together
very much as any literary club might collect about a teacher. All this
comes out clearly enough in the Lecture. In the first place, Emerson
explains that the "_new views_," as they are called, are the oldest of
thoughts cast in a new mould.

"What is popularly called Transcendentalism among us is Idealism:
Idealism as it appears in 1842. As thinkers, mankind have ever
divided into two sects, Materialists and Idealists; the first class
founding on experience, the second on consciousness; the first class
beginning to think from the data of the senses, the second class
perceive that the senses are not final, and say, the senses give us
representations of things, but what