Emerson’s puritanism was in the blood. Seven of his ancestors were ministers of New England churches of the early type. Among them was Peter
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Bulkley, who left his comfortable parish in Bedfordshire, England, to become the pastor10 of “the church in the wilderness” at Concord, Massachusetts; Father Samuel Moody11 of Agamenticus, Maine, who was such a zealous12 reformer that he pursued wayward sinners even into the alehouse to reprove them; Joseph Emerson of Malden, a “heroic scholar,” who prayed every night that no descendant of his might ever be rich; and William Emerson, the patriot13 preacher, who died while serving in the army of the Revolution. These were verily “soldiers of the Lord,” and from them and women of like stamina14 and mettle15, Emerson inherited the best of puritan qualities: independence, sobriety, fearless loyalty16 to conscience, strenuous17 and militant18 virtue19.
But he had also a super-gift which was not theirs. That which made him different from them, gave him a larger and more beautiful vision of the world, led him into ways of thinking and speaking which to them would have seemed strange and perilous20, (though in conduct he followed the strait and narrow path,)—in short, that which made him what he was in himself and to countless21 other men, a seer,
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an inspirer, a singer of new light and courage and joy, was the gift of poetic22 imagination and interpretation23. He was a puritan plus poetry.
Graduating from Harvard he began life as a teacher in a Boston school and afterwards the minister of a Boston church. But there was something in his temperament24 which unfitted him for the service of institutions. He was a servant of ideas. To do his best work he needed to feel himself entirely25 independent of everything except allegiance to the truth as God gave him to see it from day to day. The scholastic26 routine of a Female Academy irked him. The social distinctions and rivalries27 of city life appeared to him both insincere and tiresome28. Even the mild formulas and regulations of a Unitarian church seemed to hamper29 him. He was a come-outer; he wished to think for himself, to proclaim his own visions, to act and speak only from the inward impulse, though always with an eye to the good of others. So he left his parish in Boston and became a preacher at large to “these United States.” His pulpit was the lecture-platform; his little books of prose and verse carried his
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words to a still larger audience; no man in America during his life had a more extended or a deeper influence; he became famous both as an orator30 and as a writer; but in fact he was always preaching. As Lamb said to Coleridge, “I never heard you do anything else.”
The central word of all his discourse31 is Self-reliance,—be yourself, trust yourself, and fear not! But in order to interpret this rightly one must have at least an inkling of his philosophy, which was profoundly religious and essentially32 poetical33. He was a mystic, an intuitional thinker. He believed that the whole universe of visible things is only a kind of garment which covers the real world of invisible ideas and laws and principles. He believed also that each man, having a share in the Divine Reason which is the source of all things, may have a direct knowledge of truth through his own innate34 ideas and intuitive perceptions. Emerson wrote in his diary, “The highest revelation is that God is in every man.”
This way of thinking is called transcendentalism, because it overleaps logic35 and scientific reasoning.
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It is easy to see how such a philosophy might lead unbalanced persons into wild and queer and absurd views and practices. And so it did when it struck the neighbourhood of Boston in the second quarter of the 19th Century, and began to spread from that sacred centre.
But with these vagaries36 Emerson had little sympathy. His mysticism was strongly tinctured with common sense, (which also is of divine origin,) and his orderly nature recoiled37 from eccentric and irregular ways. Although for a time he belonged to the “Transcendental Club,” he frequently said that he would not be called a transcendentalist, and at times he made fun, in a mild and friendly spirit, of the extreme followers38 of that doctrine39. He held as strongly as any one that the Divine light of reason in each man is the guide to truth; but he held it with the important reservation that when this inner light really shines, free from passion and prejudice, it will never lead a man away from good judgment40 and the moral law. All through his life he navigated41 the transcendental sea safely, piloted by a puritan conscience, warned off the rocks by a keen sense of
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humour, and kept from capsizing by a solid ballast of New England prudence42.
He was in effect one of the most respected, sagacious, prosperous and virtuous43 villagers of Concord. Some slight departures from common custom he tranquilly44 tested and as tranquilly abandoned. He tried vegetarianism45 for a while, but gave it up when he found that it did him no good. He attempted to introduce domestic democracy by having the servants sit at table with the rest of the household, but was readily induced to abandon the experiment by the protest of his two sensible hired girls against such an inconvenient46 arrangement. He began to practise a theory that manual labour should form part of the scholar’s life, but was checked by the personal discovery that hard work in the garden meant poor work in the study. “The writer shall not dig,” was his conclusion. Intellectual freedom was what he chiefly desired; and this he found could best be attained47 in an inconspicuous manner of living and dressing48, not noticeably different from that of the average college professor or country minister.
RALPH WALDO EMERSON.
From a photograph by Black, Boston.
Here you see the man “in his habit as he lived,”
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(and as thousands of lecture-audiences saw him,) pictured in the old photograph which illustrates49 this chapter. Here is the familiar décor of the photographer’s studio: the curtain draped with a cord and tassel50, the muslin screen background, and probably that hidden instrument of torture, the “head-rest,” behind the tall, posed figure. Here are the solemn “swallow-tail coat,” the conventional cravat51, and the black satin waistcoat. Yet even this antique “carte de visite,” it seems to me, suggests something more and greater,—the imperturbable52, kindly53 presence, the noble face, the angelic look, the serene54 manner, the penetrating55 and revealing quality of the man who set out to be “a friend to all who wished to live in the spirit.”
Whatever the titles of his lectures,—Man the Reformer, The Method of Nature, The Conduct of Life, Fate, Compensation, Prudence, The Present Age, Society and Solitude,—his main theme is always the same, “namely the infinitude of the private man.” But this private man of Emerson’s, mark you, is linked by invisible ties to all Nature and carries in his breast a spark of the undying fire which is of
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God. Hence he is at his best when he feels not only his personal unity56 but also his universal community, when he relies on himself and at the same time cries
“I yield myself to the perfect whole.”
This kind of independence is the truest form of obedience57.
The charm of Emerson’s way of presenting his thought comes from the spirit of poetry in the man. He does not argue, nor threaten, nor often exhort58; he reveals what he has seen or heard, for you to make what you will of it. He relies less on syllogisms than on imagery, symbols, metaphors59. His utterance60 is as inspirational as the ancient oracle61 of Delphi, but he shuns62 the contortions63 of the priestess at that shrine64.
The clearness and symmetry of his sentences, the modulations of his thrilling voice, the radiance of his fine features and his understanding smile, even his slight hesitations65 and pauses over his manuscript as he read, lent a singular attraction to his speech. Those who were mistrustful of his views on theology
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and the church, listened to him with delight when he poetized on art, politics, literature, human society and the natural world. To the finest men and women of America in the mid-Victorian epoch66 he was the lecturer par9 excellence67, the intellectual awakener and liberator68, the messenger calling them to break away from dull, thoughtless, formal ways of doing things, and live freely in harmony with the laws of God and their own spirit. They heard him gladly.
I wonder how he would fare to-day, when lecturers, male or female, have to make a loud noise to get a hearing.
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1 vexed | |
adj.争论不休的;(指问题等)棘手的;争论不休的问题;烦恼的v.使烦恼( vex的过去式和过去分词 );使苦恼;使生气;详细讨论 | |
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2 tranquillity | |
n. 平静, 安静 | |
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3 concord | |
n.和谐;协调 | |
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4 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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5 romping | |
adj.嬉戏喧闹的,乱蹦乱闹的v.嬉笑玩闹( romp的现在分词 );(尤指在赛跑或竞选等中)轻易获胜 | |
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6 boisterous | |
adj.喧闹的,欢闹的 | |
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7 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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8 forefathers | |
n.祖先,先人;祖先,祖宗( forefather的名词复数 );列祖列宗;前人 | |
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9 par | |
n.标准,票面价值,平均数量;adj.票面的,平常的,标准的 | |
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10 pastor | |
n.牧师,牧人 | |
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11 moody | |
adj.心情不稳的,易怒的,喜怒无常的 | |
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12 zealous | |
adj.狂热的,热心的 | |
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13 patriot | |
n.爱国者,爱国主义者 | |
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14 stamina | |
n.体力;精力;耐力 | |
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15 mettle | |
n.勇气,精神 | |
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16 loyalty | |
n.忠诚,忠心 | |
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17 strenuous | |
adj.奋发的,使劲的;紧张的;热烈的,狂热的 | |
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18 militant | |
adj.激进的,好斗的;n.激进分子,斗士 | |
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19 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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20 perilous | |
adj.危险的,冒险的 | |
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21 countless | |
adj.无数的,多得不计其数的 | |
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22 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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23 interpretation | |
n.解释,说明,描述;艺术处理 | |
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24 temperament | |
n.气质,性格,性情 | |
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25 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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26 scholastic | |
adj.学校的,学院的,学术上的 | |
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27 rivalries | |
n.敌对,竞争,对抗( rivalry的名词复数 ) | |
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28 tiresome | |
adj.令人疲劳的,令人厌倦的 | |
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29 hamper | |
vt.妨碍,束缚,限制;n.(有盖的)大篮子 | |
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30 orator | |
n.演说者,演讲者,雄辩家 | |
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31 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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32 essentially | |
adv.本质上,实质上,基本上 | |
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33 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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34 innate | |
adj.天生的,固有的,天赋的 | |
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35 logic | |
n.逻辑(学);逻辑性 | |
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36 vagaries | |
n.奇想( vagary的名词复数 );异想天开;异常行为;难以预测的情况 | |
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37 recoiled | |
v.畏缩( recoil的过去式和过去分词 );退缩;报应;返回 | |
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38 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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39 doctrine | |
n.教义;主义;学说 | |
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40 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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41 navigated | |
v.给(船舶、飞机等)引航,导航( navigate的过去式和过去分词 );(从海上、空中等)横越;横渡;飞跃 | |
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42 prudence | |
n.谨慎,精明,节俭 | |
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43 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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44 tranquilly | |
adv. 宁静地 | |
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45 vegetarianism | |
n.素食,素食主义 | |
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46 inconvenient | |
adj.不方便的,令人感到麻烦的 | |
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47 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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48 dressing | |
n.(食物)调料;包扎伤口的用品,敷料 | |
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49 illustrates | |
给…加插图( illustrate的第三人称单数 ); 说明; 表明; (用示例、图画等)说明 | |
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50 tassel | |
n.流苏,穗;v.抽穗, (玉米)长穗须 | |
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51 cravat | |
n.领巾,领结;v.使穿有领结的服装,使结领结 | |
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52 imperturbable | |
adj.镇静的 | |
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53 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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54 serene | |
adj. 安详的,宁静的,平静的 | |
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55 penetrating | |
adj.(声音)响亮的,尖锐的adj.(气味)刺激的adj.(思想)敏锐的,有洞察力的 | |
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56 unity | |
n.团结,联合,统一;和睦,协调 | |
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57 obedience | |
n.服从,顺从 | |
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58 exhort | |
v.规劝,告诫 | |
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59 metaphors | |
隐喻( metaphor的名词复数 ) | |
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60 utterance | |
n.用言语表达,话语,言语 | |
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61 oracle | |
n.神谕,神谕处,预言 | |
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62 shuns | |
v.避开,回避,避免( shun的第三人称单数 ) | |
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63 contortions | |
n.扭歪,弯曲;扭曲,弄歪,歪曲( contortion的名词复数 ) | |
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64 shrine | |
n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣 | |
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65 hesitations | |
n.犹豫( hesitation的名词复数 );踌躇;犹豫(之事或行为);口吃 | |
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66 epoch | |
n.(新)时代;历元 | |
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67 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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68 liberator | |
解放者 | |
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