brother Tom's ears, John rushed up, put himself in the received posture of offence, and, it was said, struck the usher-who could, so to say, have put him into his pocket. His passion at times was almost ungovernable; and his brother George, being considerably the taller and stronger, used frequently to hold him down by main force, laughing, when John was in "one of his moods," and was endeavoring to beat him. It was all, however, a wisp-of-straw conflagration; for he had an intensely tender affection for his brothers, and proved it upon the most trying occasions. He was not merely the "favorite of all," like a pet prizefighter, for his terrier courage; but his high-mindedness, his utter unconsciousness of a mean motive, his placability, his generosity, wrought so general a feeling in his behalf that I never heard a word of disapproval from any one, superior or equal, who had known him.-Recollections of Writers. He was CLARKE, JAMES FREEMAN, an American clergyman and religious writer, born in New Hampshire, April 4, 1810; died in 1888. graduated from Harvard in 1829, and from the Cambridge Divinity School in 1833. In 1841 he became pastor of the Church of the Disciples in Boston. Among his many works are Life and Military Services of Gen. William Hull (1848); Eleven Weeks in Europe (1851); Christian Doctrine of Forgiveness (1852); Christian Doctrine of Prayer (1854); The Hour Which Cometh and Now Is (1862); Orthodoxy (1866); Steps of Belief (1870); The Ten Great Religions of the World (1870); Common Sense in Religion (1873); Exotics (1874); Go Up Higher (1877); Essentials and Non-Essentials in Religion (1878); Self Culture (1880); The Legend of Thomas Didymus (1881), and Events and Epochs in Religious History (1881). He is also the author of numer ous religious poems. "Dr. Clarke," says the London Academy," was essentially a theologian and divine. Emerson abandoned the pulpit for the platform; George Ripley left it to organize Brook Farm; Parker did not leave it, but he converted it to unaccustomed purposes of social, as well as religious, reform. But Dr. Clarke was a clergyman from first to last. Yet the brave and many-sided man was not obscured in the clergyman. Among Tran scendentalists, as well as in the unregenerate world, there were antipathies. Parker failed to appreciate Alcott, and Alcott was not an enthusiastic admirer of Parker. Margaret Fuller and Lowell said some bitter things of one another. But Dr. Clarke, like Channing, was a man with sympathies so wide that he could be the friend of all. When Parker's early heresies had offended the Unitarian, as well as the Trinitarian, 'orthodoxy' of his day, and the persecution had reached such a depth that to befriend the outcast preacher was almost to outcast one's self, Dr. Clarke was not to be deterred from exchanging pulpits with him, although he by no means agreed with the doctrines Parker was announcing. His association with others was not less intimate. While editing the Western Messenger he encouraged Emerson to allow three of his earliest poems to be printed in its pages. He was the officiating minister at Hawthorne's marriage, and, twenty-two years later, at his funeral. A similar wide-mindedness impressed itself on his literary work. As Mr. Frothingham, referring to his book on Ten Great Religions, says, it shows 'the power of the Transcendental idea to render justice to all forms of faith, and give positive interpretations to doctrines obscure and revolting; it detects the truth in things erroneous, the good in things evil.'' "James Freeman Clarke," said the Boston Literary World, "was, indeed, characteristically and supremely, a preacher; and if literature, to be pure literature, must be innocent of any moral purpose, then he should be ranked rather as a prophet than |