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Browsing named entities in a specific section of Cambridge History of American Literature: volume 1, Colonial and Revolutionary Literature: Early National Literature: Part I (ed. Trent, William Peterfield, 1862-1939., Erskine, John, 1879-1951., Sherman, Stuart Pratt, 1881-1926., Van Doren, Carl, 1885-1950.). Search the whole document.

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Puritan (Ohio, United States) (search for this): chapter 2.19
in accordance with the field in which it worked; in an Emerson, with all the divinity of Massachusetts in his veins, it might move to repudiate theological dogma and deny Jehovah, but it could not get out of hearing of the question What is God? It could not fall into the too common confusion of spiritual aspiration with the sicklier lusts of the flesh; it could never, for all its centrifugal wandering, overstep the bounds of character. Emersonianism may be defined as romanticism rooted in Puritan divinity. In literary form and style the privilege of spontaneous sentiment showed itself with Emerson not in that fluency which in many of his contemporaries meant mere longwindedness, but in the habit of waiting for the momentary inspiration to the neglect of meditated construction and regularity. He has indeed succeeded in sustaining himself to the end in three or four poems of some compass, but his noblest work in verse must be sought in those quatrains which need no context for the
Europe (search for this): chapter 2.19
t of a literary method which seeks, and obtains, its effect by throwing a direct light into the soul of the hearer and bidding him look there and acknowledge what he sees. Of the events of these years there is not much to relate. A journey to Europe, in 1847, resulted in the only two of his books which may be said to have been composed as units: Representative men (published in 1850, from a series of lectures delivered in London), which displays Emerson's great powers as an ethical critic, imbrance of that ignominy which has fallen on Massachusetts, which robs the landscape of beauty, and takes the sunshine out of every hour. And the war came to him as a welcome relief from a situation which had grown intolerable. A third trip to Europe was made in 1872, when his central will was already loosening and his faculties were losing their edge. It was at this time that Charles Eliot Norton talked with Carlyle, and heard the old man, eight years older than Emerson, expatiate on the fu
New England (United States) (search for this): chapter 2.19
y quintessence of what has been called the Brahminism of New England, as transmitted through the Bulkeleys, the Blisses, the f self-communion, the poetry, it might be called, of the New England conscience deprived of its concrete deity and buoying itme boat, Norton, who so fully represents the judgment of New England, had much conversation with Emerson, and recorded his opd themselves leaders of the spirit which had carried the New England Fathers across the ocean as rebels against the Laudian t09. Emerson had come to the inevitable conclusion of New England individualism; he had, in a word, come out. Edwards haof his career, but significant also of the transition of New England from theological dogmatism to romantic liberty. Much haas time passes, the deficiencies of this brief period of New England, of which Emerson was the perfect spokesman, may well b there to be found a purer hope than in the books of our New England sage; rather, it might be said that he went beyond hope
Concord (Massachusetts, United States) (search for this): chapter 2.19
d through the Bulkeleys, the Blisses, the Moodys, and the direct paternal line. Peter Bulkeley, preferring the wilderness of Satan to Laudian conformity, founded Concord in 1636; William Emerson, his descendant in the fifth generation, was builder of the Old Manse in the same town and a sturdy preacher to she minute-men at the beg rebellion against traditional forms and institutions, united with a determination to force all mankind to worship God in the spirit. With William, son of him of Concord and father of our poet, the fires of zeal began to wane. Though the faithful pastor of the First Church (Unitarian) of Boston, it is recorded of him that he entk, with all that it entailed of friendship and influence; but beyond that he returned with little more baggage than he took with him. He now made his residence in Concord, living first with his mother and then with his second wife. Thenceforth there was to be no radical change in his life, but only the gradual widening of the circ
France (France) (search for this): chapter 2.19
Three years later he was called, first as assistant to Henry Ware, to the Second Church of Boston. His ministration there was quietly successful, but brief. In 1832, he gave up his charge on the ground that he could not conscientiously celebrate the Communion, even in the symbolic form customary among the Unitarians. He was for the moment much adrift, his occupation gone, his health broken, his wife lost after a short period of happiness. In this state he went abroad to travel in Italy, France, and England. One memorable incident of the journey must be recorded, his visit to Carlyle at Craigenputtock, with all that it entailed of friendship and influence; but beyond that he returned with little more baggage than he took with him. He now made his residence in Concord, living first with his mother and then with his second wife. Thenceforth there was to be no radical change in his life, but only the gradual widening of the circle. The house that he now bought he continued to inhabi
Massachusetts (Massachusetts, United States) (search for this): chapter 2.19
but what as a man he saw and knew of man's divinity cannot be given to man to-day by instruction, but only on the terms of a like intuition. The Unitarians of Massachusetts had travelled far from the Calvinistic creed of the Pilgrim Fathers, but Emerson's suave displacement of the person of Jesus for the chorus of thoughts and hop the morning with a painful sensation, which I carry about all day, and which, when traced home, is the odious remembrance of that ignominy which has fallen on Massachusetts, which robs the landscape of beauty, and takes the sunshine out of every hour. And the war came to him as a welcome relief from a situation which had grown intcestral inheritance. Romantic spontaneity moved in various directions in accordance with the field in which it worked; in an Emerson, with all the divinity of Massachusetts in his veins, it might move to repudiate theological dogma and deny Jehovah, but it could not get out of hearing of the question What is God? It could not fal
O. W. Firkins (search for this): chapter 2.19
will never content himself with a universe a-tilt, a universe in cascade, so to speak; the craving for permanence in some form cannot be jauntily evaded. Is there any known mind which foreshadows the desired combination so clearly as Emerson's? Who has felt more profoundly the evanescence and evasiveness of things? . . . Yet Emerson was quite as firm in his insistence on a single unalterable reality as in his refusal to believe that any aspect or estimate of that reality could be final. O. W. Firkins, Ralph Waldo Emerson, p. 364. The necessity of the dualism that underlies Emerson's philosophy could scarcely be put more neatly, and the kind of synthesis, or reconciliation, in which Emerson floated is admirably expressed. But it is not so plain that this synthesis anticipates the solution of the troublesome problems of life. There will be those who will ask whether the power of religion for mature minds does not depend finally on its feeling for evil. How otherwise, in fact, sh
Jonathan Edwards (search for this): chapter 2.19
ans had suffered what now befell the purest of American seers; and though the manner of their parting was different (Jonathan Edwards had been unwillingly ejected, whereas Emerson left with good will on both sides), yet there is significance in the fpirit which had carried the New England Fathers across the ocean as rebels against the Laudian tyranny of institutions. Edwards had revolted against the practice of Communion as a mere act of acquiescence in the authority of religion; he was determ Boston, there could be no question of ritualistic grace or absolute conversion, but his act, nevertheless, like that of Edwards, was the intrusion of unyielding consistency among those who were content to rest in habit and compromise. In his old aI, p. 509. Emerson had come to the inevitable conclusion of New England individualism; he had, in a word, come out. Edwards had denied the communal efficacy, so to speak, of rites, but had insisted on inner conformity with an established creed
Matthew Arnold (search for this): chapter 2.19
eous sentiment showed itself with Emerson not in that fluency which in many of his contemporaries meant mere longwindedness, but in the habit of waiting for the momentary inspiration to the neglect of meditated construction and regularity. He has indeed succeeded in sustaining himself to the end in three or four poems of some compass, but his noblest work in verse must be sought in those quatrains which need no context for their comprehension and might be called spiritual ejaculations. Matthew Arnold has quoted for approval the two familiar stanzas, So nigh is grandeur to our dust, So near is God to man, When Duty whispers low, Thou must, The youth replies, I can. and, Though love repine and reason chafe, There came a voice without reply: 'Tis man's perdition to be safe, When for the truth he ought to die. These quatrains are, he says, exceptional in Emerson. They are that, and something more: they are exceptional in literature. One would have to search far to find anything in Eng
Hawthorne (search for this): chapter 2.19
on life. Though always an approachable man and fond of conversation, there was in him a certain lack of human warmth, of bottom, to use his own word, which he recognized and deplored. Commenting in his Journal (24 May, 1864) on the burial of Hawthorne, he notes the statement of James Freeman Clarke that the novelist had shown a sympathy with the crime in our nature, and adds: I thought there was a tragic element in the event, that might be more fully rendered,--in the painful solitude of theppose, could not longer be endured, and he died of it. A touch of this romantic isolation, though never morose or painful, there was in himself, a failure to knit himself strongly into the bonds of society. I have felt sure of him, he says of Hawthorne in the same passage, in his neighbourhood, and in his necessities of sympathy and intelligence,that I could well wait his time,--his unwillingness and caprice, --and might one day conquer a friendship. . . . Now it appears that I waited too lon
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