All this, and much more like it, would hardly have been listened to by the ardent advocates of the various reforms, if anybody but Mr. Emerson had said it.  He undervalued no sincere action except to suggest a wiser and better one.  He attacked no motive which had a good aim, except in view of some larger and loftier principle.  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 are the things themselves, they cannot tell.  The