Emerson and the Boundaries of Old Age

In rating influencers of American attitudes and culture, Ralph Waldo Emerson would come near the top of anyone’s list.  That is why it is productive to look at his evolving attitudes toward aging and what it says (and taught others) in the formative years of this country.  Emerson had a relatively long life for the 19th century; he reached the age of 79.    For most of his life he wrote prolifically, lectured, kept journals and wrote volumes of letters.  Yet his last decade was clouded by his gradual loss of memory and, finally, speech.  In Emerson, as in Jonathan Swift, we have a figure who lived long and thought about what old age meant.  Like Swift, he also had a difficult old age.

Swift, who made resolutions when he was young about how he would not behave when he got old, broke all his own rules.  In his youth, Emerson was sad for the very old who were in the papers for nothing more than being a year older.  “We do not count a man’s age until he has nothing left to count.”  In his essay “Circles,” Emerson wrote: “Nature abhors the old, and old age seems the only disease; all others run into this one.”  And he resents the attitudes of his elders: “But the man and woman of seventy assume to know all, they have outlived their hope, they renounce aspiration, accept the actual for the necessary, and talk down to the young.”  Somehow, he thinks we should be able to resist this: “Old age ought not to creep on a human mind.”  Emerson seems to give little force to the inevitable decay of the body; we must keep our minds young, even though “the surest poison is time.” Emerson knew some admirable old men and he thought they had their place, but old age requires, according to the younger Emerson, “fit surroundings.  Age is comely in coaches, in churches, in chairs of state and ceremony, in council-chambers, in courts of justice, and historical societies.” But not on Broadway or in the mainstream of society: “The creed of the street is, Old Age is not disgraceful, but immensely disadvantageous.”  And perhaps it some ways it is.

Emerson took a kinder view of old age as he got into his fifties (don’t we all), but both Emerson and Swift suffered from an early aversion to growing older, which seemed to only make the process harder when they finally approached senescence.

As Emerson aged, he did mellow to the gifts of age.  They are gentler gifts than those delineated by T. S. Eliot.  First, there is the gift of relief that life has been (more or less) successfully weathered. “It were strange if a man should turn his sixtieth year without a feeling of immense relief from the number of dangers he has escaped.”   Second, ambition evaporates.  Emerson no longer frets about how he will be received, whether a project is a success or a failure.  Third, we do not have things hanging over our heads – we have had the career, the family, the house, the friends.  For good or bad, those days are past us.  “The ferment of earlier days has subsided into serenity of thought and behavior.”  And the fourth and last benefit is a chance to “set its [old age’s] house in order, finish its works, which to every artist is a supreme pleasure.”   Emerson in his late fifties has a warmer view of old age than young Emerson.  But he is also mostly done writing the powerful essays that made him great, that we still read today.

Emerson wrote “Terminus,” one of the great poems about old age when he was 64.  Terminus was the Roman god of boundaries, and Emerson sees old age as a time for boundaries:

Make thy option which of two;

Economize the failing river,

Not the less revere the Giver,

Leave the many and hold the few.

We don’t want to hear about limitations though, do we?  No boundaries for us boomers.  No acceptance of, as Robert Frost terms it, “a diminished thing.”  Many of us suffer from believing that all is possible in a time of life when that is not the truth.  In fact, it was never the truth; old age just hits us over the head with it.

The very old Emerson does note some compensations.  As he lost his memory, he posits that “increased power and means of generalization” partially makes up for the inability to remember a word or a name or a citation.  Emerson is glad to lose his sensitivity to what people think: “One capital advantage of old age is the absolute insignificance of a success more or less.  I went to town and read a lecture yesterday.  Thirty years ago it had really been a matter of importance to me whether it was good and effective.   Now it is of none in relation to me.” 

Emerson finally says of the aches and pains of old age that they come with the comfort that we will soon be out of them.  “Old age bring along with its uglinesses the comfort that you will soon be out of it, – which ought to be a substantial relief to such discontented pendulums are we are.” Yet, Emerson still feared death.  One of the last poems Emerson wrote follows Frost and Keats in asking stars for lessons in endurance and stability. 

Teach me your mood, O patient stars!
Who climb each night the ancient sky,
Leaving on space no shade, no scars,
No trace of age, no fear to die.

Emerson did write one piece about old age for The Atlantic when he was in his late fifties.  But a better way to see how his attitude modulated over time is to look at his journals (where most of my quotes come from), which Emerson kept from his teen years until a few years before he died.  The last notation in the copy I have is that the day is Thomas Carlyle’s 80th birthday.  Emerson may have been wondering if he would make it to 80, but we cannot know if he were hoping he would or  wishing he would not.  He did not.  He died at 79. 

 

Addie LaRue, Faust, and Old Age

I have been fascinated (but not surprised) to see a Faustian novel on the best-seller list for the past six months.  The Invisible Life of Addie LaRue is a Faust tale with a twist, and quite enjoyable reading.  There are actually two deals with the devil in this book.  Addie, the main character, has made a pact with Mephistopheles (here nicknamed Luc) which includes both a kind of immortality and eternal youth.  The problem is that she has asked for time and freedom.  No obligations.  Luc fixes this for her by making sure that no one remembers her from one encounter to the next.  It makes robbery easy, but relationships hard.  Henry, the love interest, has made his own deal with the devil based on his desire “to be loved.”  So, everyone he meets loves Henry, but it is clear that they do not love him with discrimination or of their own volition. They love him because a spell has been cast.  There is an especially funny scene in which Henry has a reunion with his dysfunctional family of origin where he has always been a black sheep, but now is the clear favorite of all.  Nevertheless, both deals are very unsatisfactory after theinitial euphoria.  Be careful what you ask for.  Or as Truman Capote reminded us, when the gods want to punish us, they answer our prayers.

Since the original German chapbook about Dr. Faustus in the 16th century (based on even earlier legends), there have been numerous versions of the Faust story.  Goethe and Marlowe wrote theirs in the form of plays.  Thomas Mann wrote a good one (Dr. Faustus) and his son wrote one too (Mephisto – but if you’re going to read one, read the father’s and pity the son).  Washington Irving and Stephen Vincent Benet wrote famous versions. It was done time and again in music too.  Bohemian Rhapsody is thought to be based on a Faust story, as is music written by Liszt, Schumann, and Wagner.  There was at least one successful Broadway musical on the topic (Damn Yankees), and even an episode of The Simpsons (“Bart Sells His Soul”).

The Faust story fascinates us.  Maybe this is because we have all sold our souls for one thing or another – individually and collectively.  Spengler posited that Faust was the core myth of our culture: “Western man sold his soul for technology.”  Take your nose out of your cell phone and think about this.   While not all technology is bad, most technology has some bad consequences, and all technology can be used for evil purposes.  Progress does not necessarily lead to paradise.

But I am especially interested when poor souls make a pact for eternal youth and longevity.  This, for example, is the basis for Gounod’s opera, Faust, where the title character seems to want youth more than anything.   I thought of this recently as I read an article entitled “Is Life Extension Today A Faustian Bargain?”  The author (S. Jay Olshansky) is concerned that while the “longevity revolution” increased life-span by 30 years over the last century or so, we are now trading small increments in life-span for large increases in chronic illnesses:

But Mephistopheles isn’t done with us.  Like the street magician that lets you win the first game, and then sucks you into a bigger con with larger stakes, or a drug dealer that gets you hooked with free samples, the next much costlier offer is before us now.  We’ve had our taste of longevity, and now we want more – much more at any cost, and Mephistopheles knows this.

We know this.  We also know that the chances of dementia after a certain age balloon upward, and as we watch our diets and take our statins, we have to worry about whether we are just preserving our bodies for a longer stay in the memory care facility.  As with most technology, we tend not to think of the negative ramifications.  In the article referenced above, Dr. Olshansky suggests that we might concentrate our research more on having a better old age than having a simply longer one.  I think we also have to think about what a “better” old age means – does it simply mean retaining our youth or is it something different?  What would a “better” old age mean to you?  Mary Oliver asks, “When men sell their souls, where do the souls go?”  Old age might be a good time to get them back.

Faust fascinates me.  Life is like Borges’ “Garden of the Forking Paths;”  every time we choose one experience over another, we are bartering away our future – for good or bad.  Faust’s experience with Mephistopheles is one metaphor for this.  A more benign one might be Robert Frost’s “two roads diverg[ing] in a wood.”

I have written on this topic before (“Notes on Faust”) and written a novel (unpublished) with a Faust theme, the Prologue of which can be accessed here.  I have also posted a portion of Chapter 5 of that book (A Kind of Joy) wherein Pauline (an agent of the Mephistopheles figure) works out her deal with Faye, a young mother and novelist.

Meanwhile I encourage you to think about the bargains you have made, and what a good old age should look like.