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 168 ARTISTS AND AUTHORS versation with him, that his discontent with conventionalisms of thought first took this form of dissatisfaction with the conventional oratory. He thought there might be taught an art of putting things so that they could not b'e gainsaid. But a man must really hold that which he is to state successfully. He startled me by saying, " I believe that a really eloquent man, though an atheist, or what- ever his opinions, would be listened to by any educated congregation in Boston." No one, he said, could discover the charm of Channing's preaching by reading his sermons ; there was the heart that rose up to meet him : here was something suffi- cient, and the multitude went off radiant, fed, satisfied. But Emerson was to teach the new art of eloquence by example. In 1823, now twenty years of age, Emerson began his studies in theology. Though often attending lectures in Harvard Divinity College he never regularly entered there, but still sat at the feet of Channing, who took a deep personal in- terest in him. He was " approbated " by the Ministers' Association in 1826. His health having suffered by overwork he passed a winter in the South, and in the following year preached several Sundays at New Bedford, Mass., where he found some friends among the Quakers. He also preached for a time in Con- cord. In 1829 he was chosen minister of a large congregation in Boston. A venerable minister gave me an account of a sermon he heard from Emerson in those days, impressed on his memory by the vitality it infused in an old theme, and the simplicity with which it was delivered. The text was, " What is a man profited if he shall gain the whole world and lose his own soul ? " The emphasis was on the word " own ; " and the general theme was, that to every man the great end of existence was the preservation and culture of his individual mind and character. Each man must be saved by his own inward redeemer ; and the whole world was for each but a plastic material through which the individual spirit was to realize itself. Aspiration and thought become clear and real only by action and life. If knowledge lead not to action, it passes away, being pre- served only on the condition of being used. " The last thing," said my inform- ant, " that any of us who heard him would have predicted of the youth, whose quiet simplicity and piety captivated all, was that he would become the religious revolutionist of America." And, indeed, so softly did the old religious forms slip away from Emerson, that when he informed his congregation that he could not longer administer the sacrament to them, they could not associate any formidable heresy with his posi- tion. They were loath to part with him. In the three years of his ministry he had reflected honor upon their pulpit. He had been active in the philanthropic work of Boston, was chaplain of the Legislature, and on the School Board. A few months after his settlement in Boston he had married Ellen Louisa Tucker and a few months before he gave up his pulpit she died. Under these circum- stances of depression Emerson came on his first visit to Europe. The record of his pilgrimage to Coleridge's house at Highgate, to Rydal Mount, and to Craig- enputtock, is given in Emerson's " English Traits." He came, hoping to find light upon more serious questions than any that had arisen between him and his