Read the book: «The Letters of William James, Vol. 1»

To my Mother,

gallant and devoted ally

of my Father's most arduous

and happy years,

this collection of his letters

is dedicated

PREFACE

WHETHER William James was compressing his correspondence into brief messages, or allowing it to expand into copious letters, he could not write a page that was not free, animated, and characteristic. Many of his correspondents preserved his letters, and examination of them soon showed that it would be possible to make a selection which should not only contain certain letters that clearly deserved to be published because of their readable quality alone, but should also include letters that were biographical in the best sense. For in the case of a man like James the biographical question to be answered is not, as with a man of affairs: How can his actions be explained? but rather: What manner of being was he? What were his background and education? and, above all, What were his temperament and the bias of his mind? What native instincts, preferences, and limitations of view did he bring with him to his business of reading the riddle of the Universe? His own informal utterances throw the strongest light on such questions.

In these volumes I have attempted to make such a selection. The task has been simplified by the nature of the material, in which the most interesting letters were often found, naturally enough, to include the most vivid elements of which a picture could be composed. I have added such notes as seemed necessary in the interest of clearness; but I have tried to leave the reader to his own conclusions. The work was begun in 1913, but had to be laid aside; and I should regret the delay in completing it even more than I do if it were not that very interesting letters have come to light during the last three years.

James was a great reader of biographies himself, and pointed again and again to the folly of judging a man's ideas by minute logical and textual examinations, without apprehending his mental attitude sympathetically. He was well aware that every man's philosophy is biased by his feelings, and is not due to purely rational processes. He was quite incapable himself of the cool kind of abstraction that comes from indifference about the issue. Life spoke to him in even more ways than to most men, and he responded to its superabundant confusion with passion and insatiable curiosity. His spiritual development was a matter of intense personal experience.

So students of his books may even find that this collection of informal and intimate utterances helps them to understand James as a philosopher and psychologist.

I have not included letters that are wholly technical or polemic. Such documents belong in a study of James's philosophy, or in a history of its origin and influence. However interesting they might be to certain readers, their appropriate place is not here.

A good deal of biographical information about William James, his brother Henry, and their father has already been given to the public; but unfortunately it is scattered, and much of it is cast in a form which calls for interpretation or amendment. The elder Henry James left an autobiographical fragment which was published in a volume of his "Literary Remains," but it was composed purely as a religious record. He wrote it in the third person, as if it were the life of one "Stephen Dewhurst," and did not try to give a circumstantial report of his youth or ancestry. Later, his son Henry wrote two volumes of early reminiscences in his turn. In "A Small Boy and Others" and "Notes of a Son and Brother" he reproduced the atmosphere of a household of which he was the last survivor, and adumbrated the figures of Henry James, Senior, and of certain other members of his family with infinite subtlety at every turn of the page. But he too wrote without much attention to particular facts or the sequence of events, and his two volumes were incomplete and occasionally inaccurate with respect to such details.

Accordingly I have thought it advisable to restate parts of the family record, even though the restatement involves some repetition.

Finally, I should explain that the letters have been reproduced verbatim, though not literatim, except for superscriptions, which have often been simplified. As respects spelling and punctuation, the manuscripts are not consistent. James wrote rapidly, used abbreviations, occasionally "simplified" his spelling, and was inclined to use capital letters only for emphasis. Thus he often followed the French custom of writing adjectives derived from proper names with small letters—e.g. french literature, european affairs. But when he wrote for publication he was too considerate of his reader's attention to distract it with such petty irregularities; therefore unimportant peculiarities of orthography have generally not been reproduced in this book. On the other hand, the phraseology of the manuscripts, even where grammatically incomplete, has been kept. Verbal changes have not been made except where it was clear that there had been a slip of the pen, and clear what had been intended. It is obvious that rhetorical laxities are to be expected in letters written as these were. No editor who has attempted to "improve away" such defects has ever deserved to be thanked.

Acknowledgments are due, first of all, to the correspondents who have generously supplied letters. Several who were most generous and to whom I am most indebted have, alas! passed beyond the reach of thanks. I wish particularly to record my gratitude here to correspondents too numerous to be named who have furnished letters that are not included. Such material, though omitted from the book, has been informing and helpful to the Editor. One example may be cited—the copious correspondence with Mrs. James which covers the period of every briefest separation; but extracts from this have been used only when other letters failed. From Dr. Dickinson S. Miller, from Professor R. B. Perry, from my mother, from my brother William, and from my wife, all of whom have seen the material at different stages of its preparation, I have received many helpful suggestions, and I gratefully acknowledge my special debt to them. President Eliot, Dr. Miller, and Professor G. H. Palmer were, each, so kind as to send me memoranda of their impressions and recollections. I have embodied parts of the memoranda of the first two in my notes; and have quoted from Professor Palmer's minute—about to appear in the "Harvard Graduates' Magazine." For all information about William James's Barber ancestry I am indebted to the genealogical investigations of Mrs. Russell Hastings. Special acknowledgments are due to Mr. George B. Ives, who has prepared the topical index.

Finally, I shall be grateful to anyone who will, at any time, advise me of the whereabouts of any letters which I have not already had an opportunity to examine.

H. J.

August, 1920.

DATES AND FAMILY NAMES

1842. January 11. Born in New York.

1857-58. At School in Boulogne.

1859-60. In Geneva.

1860-61. Studied painting under William M. Hunt in Newport.

1861. Entered the Lawrence Scientific School.

1863. Entered the Harvard Medical School.

1865-66. Assistant under Louis Agassiz on the Amazon.

1867-68. Studied medicine in Germany.

1869. M.D. Harvard.

1873-76. Instructor in Anatomy and Physiology in Harvard College.

1875. Began to give instruction in Psychology.

1876. Assistant Professor of Physiology.

1878. Married. Undertook to write a treatise on Psychology.

1880. Assistant Professor of Philosophy.

1882-83. Spent several months visiting European universities and colleagues.

1885. Professor of Philosophy. (Between 1889 and 1897 his title was Professor of Psychology.)

1890. "Principles of Psychology" appeared.

1892-93. European travel.

1897. Published "The Will to Believe and other Essays on Popular Philosophy."

1899. Published "Talks to Teachers," etc.

1899-1902. Broke down in health. Two years in Europe.

1901-1902. Gifford Lectures. "The Varieties of Religious Experience."

1906. Acting Professor for half-term at Stanford University. (Interrupted by San Francisco earthquake.)

1906. Lowell Institute lectures, subsequently published as "Pragmatism."

1907. Resigned all active duties at Harvard.

1908. Hibbert lectures at Manchester College, Oxford; subsequently published as "A Pluralistic Universe."

1910. August 26. Died at Chocorua, N.H.

(See Appendix in volume II for a full list of books by William James, with their dates.)

William James was the eldest of five children. His brothers and sister, with their dates, were: Henry (referred to as "Harry"), 1843-1916; Garth Wilkinson (referred to as "Wilky"), 1845-1883; Robertson (referred to as "Bob" and "Bobby"), 1846-1910; Alice, 1848-1892.

He had five children. Their dates and the names by which they are referred to in the letters are: Henry ("Harry"), 1879; William ("Billy"), 1882; Hermann, 1884-1885; Margaret Mary ("Peggy," "Peg"), 1887; Alexander Robertson ("Tweedie," "François"), 1890.

I
INTRODUCTION

Ancestry—Henry James, Senior—Youth—Education—Certain Personal Traits

THE ancestors of William James, with the possible exception of one pair of great-great-grandparents, all came to America from Scotland or Ireland during the eighteenth century, and settled in the eastern part of New York State or in New Jersey. One Irish forefather is known to have been descended from Englishmen who had crossed the Irish Channel in the time of William of Orange, or thereabouts; but whether the others who came from Ireland were more English or Celtic is not clear. In America all his ancestors were Protestant, and they appear, without exception, to have been people of education and character. In the several communities in which they settled they prospered above the average. They became farmers, traders, and merchants, and, so far as has yet been discovered, there were only two lawyers, and no doctors or ministers, among them. They seem to have been reckoned as pious people, and several of their number are known to have been generous supporters of the churches in which they worshiped; but, if one may judge by the scanty records which remain, there is no one among them to whom one can point as foreshadowing the inclination to letters and religious speculation that manifested itself strongly in William James and his father. They were mainly concerned to establish themselves in a new country. Inasmuch as they succeeded, lived well, and were respected, it is likely that they possessed a fair endowment of both the imagination and the solid qualities that one thinks of as appropriately combined in the colonists who crossed the ocean in the eighteenth century and did well in the new country. But, as to many of them, it is impossible to do more than presume this, and impossible to carry presumption any farther.

The last ancestor to arrive in America was William James's paternal grandfather. This grandfather, whose name was also William James, came from Bally-James-Duff, County Cavan, in the year 1789. He was then eighteen years old. He may have left home because his family tried to force him into the ministry,—for there is a story to that effect,—or he may have had more adventurous reasons. But in any case he arrived in a manner which tradition has cherished as wholly becoming to a first American ancestor—with a very small sum of money, a Latin grammar in which he had already made some progress at home, and a desire to visit the field of one of the revolutionary battles. He promptly disposed of his money in making this visit. Then, finding himself penniless in Albany, he took employment as clerk in a store. He worked his way up rapidly; traded on his own account, kept a store, traveled and bought land to the westward, engaged as time went on in many enterprises, among them being the salt industry of Syracuse (where the principal residential street bears his name), prospered exceedingly, and amassed a fortune so large, that after his death it provided a liberal independence for his widow and each of his eleven children. The imagination and sagacity which enabled him to do this inevitably involved him in the public affairs of the community in which he lived, although he seems never to have held political office. Thus his name appears early in the history of the Erie Canal project; and, when that great undertaking was completed and the opening of the waterway was celebrated in 1823, he delivered the "oration" of the day at Albany. It may be found in Munsell's Albany Collections, and considering what were the fashions of the time in such matters, ought to be esteemed by a modern reader for containing more sense and information than "oratory." He was one of the organizers and the first Vice-President of the Albany Savings Bank, founded in 1820, and of the Albany Chamber of Commerce,—the President, in both instances, being Stephen Van Rensselaer. When he died, in 1832, the New York "Evening Post" said of him: "He has done more to build up the city [of Albany] than any other individual."

Two portraits of the first William James have survived, and present him as a man of medium height, rather portly, clean-shaven, hearty, friendly, confident, and distinctly Irish.

Unrecorded anecdotes about him are not to be taken literally, but may be presumed to be indicative. It is told of him, for instance, that one afternoon shortly after he had married for the third time, he saw a lady coming up the steps of his house, rose from the table at which he was absorbed in work, went to the door and said "he was sorry Mrs. James was not in." But the poor lady was herself his newly married wife, and cried out to him not to be "so absent-minded." He discovered one day that a man with whom he had gone into partnership was cheating, and immediately seized him by the collar and marched him through the streets to a justice. "When old Billy James came to Syracuse," said a citizen who could remember his visits, "things went as he wished."

In his comfortable brick residence on North Pearl Street he kept open house and gave a special welcome to members of the Presbyterian ministry. One of his sons said of him: "He was certainly a very easy parent—weakly, nay painfully sensitive to his children's claims upon his sympathy." "The law of the house, within the limits of religious decency, was freedom itself."¹ Indeed, there appears to have been only one matter in which he was rigorous with his family: his Presbyterianism was of the stiffest kind, and in his old age he sacrificed even his affections for what he considered the true faith. Theological differences estranged him from two of his sons,—William and Henry,—and though the old man became reconciled to one of them a few days before his death, he left a will which would have cut them both off with small annuities if its elaborate provisions had been sustained by the Court.

In 1803 William James married (his third wife) Catherine Barber,[2] a daughter of John Barber, of Montgomery, Orange County, New York. The Barbers had been active people in the affairs of their day. Catherine's grandfather had been a judge of the Court of Common Pleas, and her father and her two uncles were all officers in the Revolutionary Army. One of the uncles, Francis Barber, had previously graduated from Princeton and had conducted a boarding-school for boys at "Elizabethtown," New Jersey, at which Alexander Hamilton prepared for college. During the war he rose to the rank of Lieutenant-Colonel, was detailed by Washington to be one of Steuben's four aides, and performed other staff-duties. John, Catherine's father, returned to Montgomery after the Revolution, was one of the founders of Montgomery Academy, an associate judge of the County Court, a member of the state legislature, and a church elder for fifty years. In Henry James, Senior's, reminiscences there is a passage which describes him as an old man, much addicted to the reading of military history, and which contrasts his stoicism with his wife's warm and spontaneous temperament and her exceptional gift of interesting her grandchildren in conversation.²

In the same reminiscences Catherine Barber herself is described as having been "a good wife and mother, nothing else—save, to be sure, a kindly friend and neighbor" and "the most democratic person by temperament I ever knew."³ She adopted the three children of her husband's prior marriages and, by their own account, treated them no differently from the five sons and three daughters whom she herself bore and brought up. She managed her husband's large house during his lifetime, and for twenty-seven years after his death kept it open as a home for children, and grandchildren, and cousins as well. This "dear gentle lady of many cares" must have been a woman of sound judgment in addition to being an embodiment of kindness and generosity in all things; for admiration as well as affection and gratitude still attend her memory after the lapse of sixty years.

The next generation, eleven in number as has already been said,⁴ may well have given their widowed mother "many cares." It had been the purpose of the first William James to provide that his children (several of whom were under age when he died) should qualify themselves by industry and experience to enjoy the large patrimony which he expected to bequeath to them, and with that in view he left a will which was a voluminous compound of restraints and instructions. He showed thereby how great were both his confidence in his own judgment and his solicitude for the moral welfare of his descendants. But he accomplished nothing more, for the courts declared the will to be invalid; and his children became financially independent as fast as they came of age. Most of them were blessed with a liberal allowance of that combination of gayety, volubility, and waywardness which is popularly conceded to the Irish; but these qualities, which made them "charming" and "interesting" to their contemporaries, did not keep them from dissipating both respectable talents and unusual opportunities. Two of the men—William, namely, who became an eccentric but highly respected figure in the Presbyterian ministry, and Henry of whom more will be said shortly—possessed an ardor of intellect that neither disaster nor good fortune could corrupt. But on the whole the personalities and histories of that generation were such as to have impressed the boyish mind of the writer of the following letters and of his younger brother like a richly colored social kaleidoscope, dashed, as the patterns changed and disintegrated, with amusing flashes of light and occasional dark moments of tragedy. After they were all dead and gone, the memory of them certainly prompted the author of "The Wings of a Dove" when he described Minny Theale's New York forebears as "an extravagant, unregulated cluster, with free-living ancestors, handsome dead cousins, lurid uncles, beautiful vanished aunts, persons all busts and curls," to have known whom and to have belonged to whom "was to have had one's small world-space both crowded and enlarged."

It is unnecessary, however, to pause over any but one member of that generation.

Henry James, the second son of William and Catherine, was born in 1811. He was apparently a boy of unusual activity and animal spirits, but at the age of thirteen he met with an accident which maimed him for life. He was, at the time, a schoolboy at the Albany Academy, and one of his fellow students, Mr. Woolsey Rogers Hopkins, wrote the following account of what happened. (The Professor Henry referred to was Joseph Henry, later the head of the Smithsonian Institute.)

"On a summer afternoon, the older students would meet Professor Henry in the Park, in front of the Academy, where amusements and instruction would be given in balloon-flying, the motive power being heated air supplied from a tow ball saturated with spirits of turpentine. When one of these air-ships took fire, the ball would be dropt for the boys, when it was kicked here and there, a roll of fire. [One day when] young James had a sprinkling of this [turpentine] on his pantaloons, one of these balls was sent into the open window of Mrs. Gilchrist's stable. [James], thinking only of conflagration, rushed to the hayloft and stamped out the flame, but burned his leg."

The boy was confined to his bed for the next two years, and one leg was twice amputated above the knee. He was robust enough to survive this long and dire experience of the surgery of the eighteen-twenties, and to establish right relations with the world again; but thereafter he could live conveniently only in towns where smooth footways and ample facilities for transportation were to be had.

In 1830 he graduated from Union College, Schenectady, and in 1835 entered the Princeton Theological Seminary with the class of '39. By the time he had completed two years of his Seminary course, his discontent with the orthodox dispensation was no longer to be doubted. He left Princeton, and the truth seems to be that he had already conceived some measure of the antipathy to all ecclesiasticisms which he expressed with abounding scorn and irony throughout all his later years.

In 1840 he married Mary Walsh, the sister of a fellow student at Princeton, who had shared his religious doubts and had, with him, turned his back on the ministry and left the Seminary. She was the daughter of James and Mary (Robertson) Walsh of New York City, and was thus descended from Hugh Walsh, an Irishman of English extraction who came from Killingsley,⁵ County Down, in 1764, and settled himself finally near Newburgh, and from Alexander Robertson, a Scotchman who came to America not long before the Revolution and whose name is borne by the school of the Scotch Presbyterian Church in New York City. Mary Walsh was a gentle lady, who accommodated her life to all her husband's vagaries and presided with cheerful indulgence over the development of her five children's divergent and uncompromising personalities. She lived entirely for her husband and children, and they, joking her and teasing her and adoring her, were devoted to her in return. Several contemporaries left accounts of their impressions of her husband without saying much about her; and this was natural, for she was not self-assertive and was inevitably eclipsed by his richly interesting presence. But it is all the more unfortunate that her son Henry, who might have done justice, as no one else could, to her good sense and to the grace of her mind and character, could not bring himself to include an adequate account of her in the "Small Boy and Others." To a reader who ventured to regret the omission, he replied sadly, "Oh! my dear Boy—that memory is too sacred!" William James spoke of her very seldom after her death, but then always with a sort of tender reverence that he vouchsafed to no one else. She supplied an element of serenity and discretion to the councils of the family of which they were often in need; and it would not be a mistake to look to her in trying to account for the unusual receptivity of mind and æsthetic sensibility that marked her two elder sons.

During the three or four years that followed his marriage Henry James, Senior, appears to have spent his time in Albany and New York. In the latter city, in the old, or then new, Astor House, his eldest son was born on the eleventh of January, 1842. He named the boy William, and a few days later brought his friend R. W. Emerson to admire and give his blessing to the little philosopher-to-be.⁶ Shortly afterwards the family moved into a house at No. 2 Washington Place, and there, on April 15, 1843, the second son, Henry, came into the world. There was thus a difference of fifteen months in the ages of William and the younger brother, who was also to become famous and who figures largely in the correspondence that follows.

William James derived so much from his father and resembled him so strikingly in many ways that it is worth while to dwell a little longer on the character, manners, and beliefs of the elder Henry James. He was not only an impressive and all-pervading presence in the early lives of his children, but always continued to be for them the most vivid and interesting personality who had crossed the horizon of their experience. He was their constant companion, and entered into their interests and poured out his own ideas and emotions before them in a way that would not have been possible to a nature less spontaneous and affectionate.

His books, written in a style which "to its great dignity of cadence and full and homely vocabulary, united a sort of inward palpitating human quality, gracious and tender, precise, fierce, scornful, humorous by turns, recalling the rich vascular temperament of the old English masters rather than that of an American of today,"⁷ reveal him richly to anyone who has a taste for theological reading. His philosophy is summarized in the introduction to "The Literary Remains," and his own personality and the very atmosphere of his household are reproduced in "A Small Boy and Others," and "Notes of a Son and Brother." Thus what it is appropriate to say about him in this place can be given largely in either his own words or those of one or the other of his two elder sons.

The intellectual quandary in which Henry James, Senior, found himself in early manhood was well described in letters to Emerson in 1842 and 1843. "Here I am," he wrote, "these thirty-two years in life, ignorant in all outward science, but having patient habits of meditation, which never know disgust or weariness, and feeling a force of impulsive love toward all humanity which will not let me rest wholly mute, a force which grows against all resistance that I can muster against it. What shall I do? Shall I get me a little nook in the country and communicate with my living kind—not my talking kind—by life only; a word perhaps of that communication, a fit word once a year? Or shall I follow some commoner method—learn science and bring myself first into man's respect, that I may thus the better speak to him? I confess this last theory seems rank with earthliness—to belong to days forever past.... I am led, quite without any conscious wilfulness either, to seek the laws of these appearances that swim round us in God's great museum—to get hold of some central facts which may make all other facts properly circumferential, and orderly so—and you continually dishearten me by your apparent indifference to such law and central facts, by the dishonor you seem to cast on our intelligence, as if it stood much in our way. Now my conviction is that my intelligence is the necessary digestive apparatus for my life; that there is nihil in vita—worth anything, that is—quod non prius in intellectu.... Oh, you man without a handle! Shall one never be able to help himself out of you, according to his needs, and be dependent only upon your fitful tippings-up?"⁸

To a modern ear these words confess not only the mental isolation and bewilderment of their author, but also the rarity of the atmosphere in which his philosophic impulse was struggling to draw breath. Like many other struggling spirits of his time, he fell into a void between two epochs. He was a theologian too late to repose on the dogmas and beliefs that were accepted by the preceding generation and by the less critical multitude of his own contemporaries. He was, in youth, a skeptic—too early to avail himself of the methods, discoveries, and perspectives which a generation of scientific inquiry conferred upon his children. The situation was one which usually resolved itself either into permanent skepticism or a more or less unreasoning conformity. In the case of Henry James there happened ere long one of those typical spiritual crises in which "man's original optimism and self-satisfaction get leveled with the dust."⁹

While he was still struggling out of his melancholy state a friend introduced him to the works of Swedenborg. By their help he found the relief he needed, and a faith that possessed him ever after with the intensity of revelation.

"The world of his thought had a few elements and no others ever troubled him. Those elements were very deep ones and had theological names." So wrote his son after he had died.¹⁰ He never achieved a truly philosophic formulation of his religious position, and Mr. Howells once complained that he had written a book about the "Secret of Swedenborg" and had kept it. He concerned himself with but one question, conveyed but one message; and the only business of his later life was the formulation and serene reutterance, in books, occasional lectures, and personal correspondence, of his own conception of God and of man's proper relation to him. "The usual problem is—given the creation to find the Creator. To Mr. James it [was]—given the Creator to find the creation. God is; of His being there is no doubt; but who and what are we?" So said a critic quoted in the Introduction to the "Literary Remains," and William James's own estimate may be quoted from the same place (page 12). "I have often," he wrote "tried to imagine what sort of a figure my father might have made, had he been born in a genuinely theological age, with the best minds about him fermenting with the mystery of the Divinity, and the air full of definitions and theories and counter-theories, and strenuous reasoning and contentions, about God's relation to mankind. Floated on such a congenial tide, furthered by sympathetic comrades, and opposed no longer by blank silence but by passionate and definite resistance, he would infallibly have developed his resources in many ways which, as it was, he never tried; and he would have played a prominent, perhaps a momentous and critical, part in the struggles of his time, for he was a religious prophet and genius, if ever prophet and genius there were. He published an intensely positive, radical, and fresh conception of God, and an intensely vital view of our connection with him. And nothing shows better the altogether lifeless and unintellectual character of the professional theism of our time, than the fact that this view, this conception, so vigorously thrown down, should not have stirred the faintest tremulation on its stagnant pool."