spirit; hence analogies could be read either way from one to the other.

3. The facts of Astronomy and the Nebularhypothesis early delighted him.

4. The poetic teachings of the ancient philosophers, especially "The Flowing of the Universe" by Heracleitus and the "Identity" by Xenophanes and others, prepared his mind.

5. He had undoubtedly early read of Leibnitz's scale of being from minerals through plants to animals, from monad to man, and from Coleridge knew something of the speculations of Schelling and Oken.

He also, in 1830, read with interest Lee's Life of Cuvier, and probably in Buffon.

6. He recorded in his Journal and in his lecture before the Natural History Society, just after his return from Europe in 1833, the strange feelings of relationship that had been stirred in him by the sight of the animal forms graded from lowest to highest in the Jardin des Plantes Museum in Paris " and the upheaving principle of life everywhere incipient, in the very rock aping organized forms. . . . impressed with the singular conviction that not a form so grotesque, so savage, or so beautiful but is an expression of something in man, the

I am

observer. We feel that there is an occult relation between the very worm, the crawling scorpion and man. I am moved to strange sympathies. say, I will listen to this invitation. I will be a Naturalist."

I

In December, 1833, in his lecture "The Relation of Man to the Globe," he spoke of the recent discovery of a fact the "most sublime,” that man is no upstart in Creation, but has been prophesied in Nature for a thousand thousand ages before he appeared; that from times incalculably remote there has been a progressive preparation for him, an effort (as physiologists say) to produce him.

7. In 1835 Lyell's book on Geology came out and was read by Emerson, in which the ideas of Lamarck, first announced in 1800, were mentioned. Mr. Emerson probably came on them there. These doctrines of Variation in animals through environment and "effort," and the transmission of these peculiarities, were at first ridiculed or neglected, but are now recognized as equally necessary in Evolution with Darwin's Natural Selection. Darwin's Origin of Species was not published until 1859.

In 1836, in a lecture given in Boston on "The Humanity of Science," Mr. Emerson

alluded to Lamarck as "finding a monad of organic life common to every animal, and becoming a worm, a mastiff or a man, according to circumstances. He says to the caterpillar, How dost thou, brother? Please God you shall yet be a philosopher."

Lastly. In his Essay "Poetry and Imagination," made up from lectures, some of which were given early, Mr. Emerson credits John Hunter with "the electric word arrested and progressive development, indicating the way upward from the invisible protoplasm to the highest organism which gave the poetic key to Natural Science."

Mr. Conway after long search found interesting evolutionary ideas only in a note to Palmers' edition of Hunter's works, but not this phrase.

Mr. Emerson, in some notes on the sketch of John Hunter in the Biographie Générale (Paris, 1858), speaks of these words as found. by Richard Owen in Hunter's Manuscripts, and in 1866 wrote in his Journal:

"The idea which haunted John Hunter, that

The writer in the Biographie Générale, dwelling on a likeness between the ideas of Hunter and Harvey, says: Cette filiation se retrouve également dans un autre ordre

66

it was maependent of organization protecting ant. re-creating the parts and varying its means ð action, NE NOVD succeeded ir expressing but n Ass museum." Possinn Ower himself said mis te merson, as The Word ma does har ʼn na rua Grra notice.

stony cave because it no longer admits of its growth." Now he spoke on week days to hearers, who did not come from custom, on the same high themes, but in freer language and with richer illustration, and found ready acceptance from the young in years or spirit. Those who shared the general social, intellectual, and spiritual awakening that came from various causes to New England at that time, were called Transcendentalists. "I told Mr. M ," said Mr. Emerson, "that he need not consult the Germans, but if he wished at any time to know what the Transcendentalists believed, he might simply omit what in his own mind he added [to his simple perception] from the tradition, and the rest would be Transcendentalism."

In 1837 Mr. Emerson made his notable address, "The American Scholar," to the Phi Beta Kappa Society at Cambridge. It was well received and advanced his repute as a thinker and writer. But the next year, when, invited by the graduating class at the Divinity School, he made up his mind to tell them bravely that they could well spare tradition, and the soul might regard any mediation between itself and the living God as impertinent, he had the old