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Blackwood's Edinburgh Magazine—Volume 62, No. 386, December, 1847

      EMERSON

       1The genius of America seems hitherto disposed to manifest itself rather in works of reason and reflection than in those displays of poetic fervour which are usually looked for in a nascent literature. And a little consideration would lead us, probably, to expect this. America presents itself upon the scene, enters into the drama of the world, at a time when the minds of men are generally awakened and excited to topics of grave and practical importance. It is not a great poem that mankind now want or look for; they rather demand a great work, or works, on human society, on the momentous problems which our social progress, as well as our social difficulties, alike give rise to. If on a new literature a peculiar mission could be imposed, such would probably be the task assigned to it.

      The energetic and ceaseless industry of the people of America, the stern and serious character of the founders of New England, the tendency which democracy must necessarily encourage to reason much and boldly on the interests of the community, – would all lead us to the same anticipation; so far as any anticipation can be warranted, regarding the erratic course and capricious development of literary genius.

      The first contribution, we believe, our libraries received from America, was the half theological, half metaphysical treatise on the Will by Jonathan Edwards. This follower of Calvin is understood to have stated the gloomy and repulsive doctrines of his master with an unrivalled force of logic. Such is the reputation which Edwards on the Will enjoys, and we are contented to speak from reputation. The doctrine of necessity, even when intelligently applied to the circle of human thoughts and passions, is not the most inviting tenet of philosophy. It is quickly learned, and what little fruit it yields is soon gathered. But when combined with the theological dogma, wrung from texts of scripture, of predestination; when the law of necessity supposed to regulate the temper and affairs of the human being in this little life, is converted into a divine sentence of condemnation to a future and eternal fate – it then becomes one of the most odious and irrational of tenets that ever obscured the reason or clouded the piety of mankind. We confess, therefore, that we are satisfied with re-echoing the traditional reputation of Jonathan Edwards, without earning, by perusal of his work, the right to pronounce upon its justice.

      The first contribution, also, which America made to the amount of our knowledge, was of a scientific character, and, moreover, the most anti-poetical imaginable. As such, at least, it must be described by those who are accustomed to think that a peculiar mystery attached to one phenomenon of nature more than another, is essentially poetic. Several poets, our Campbell amongst the number, have complained that the laws of optics have disenchanted the rainbow; but the analysis of Newton is poetry itself compared to that instance of the daring and levelling spirit of science which Franklin exhibited, when he proved the lightning to be plain electricity; took the bolts of Jupiter, analysed them, bottled them in Leyden jars, and experimented on them as with the sparks of his own electrical machine.

      As the first efforts of American genius were in the paths of grave and searching inquiry, so, too, at this present moment, if we were called upon to point out amongst the works of our trans-Atlantic brethren, our compatriots still in language, the one which, above all others, displayed the undoubted marks of original genius, – it would be a prose work, and one of a philosophical character we should single out: – we should point to the writings of Ralph Waldo Emerson.

      The Americans are frequently heard to lament the absence of nationality in their literature. Perhaps no people are the first to perceive their own character reflected in the writings of one of their countrymen; this nationality is much more open to the observation of a foreigner. We are quite sure that no French or German critic could read the speculations of Emerson, without tracing in them the spirit of the nation to which this writer belongs. The new democracy of the New World is apparent, he would say, in the philosophy of one who yet is no democrat, and, in the ordinary sense of the word, no politician. For what is the prevailing spirit of his writings? Self-reliance, and the determination to see in the man of to-day, in his own, and in his neighbour's mind, the elements of all greatness. Whatever the most exalted characters of history, whatever the most opulent of literatures, has displayed or revealed, of action or of thought, – the germ of all lies within yourself. This is his frequent text. What does he say of history? "I have no expectation that any man will read history aright, who thinks that what was done in a remote age, by men whose names have resounded far, has any deeper sense than what he is doing to-day." He is, as he describes himself, "an endless seeker of truth, with no past at his back." He delights to raise the individual existing mind to the level, if not above the level, of all that has been thought or enacted. He will not endure the imposing claims of antiquity, of great nations, or of great, names. "It is remarkable," he says, "that involuntarily we always read as superior beings. Universal history, the poets, the romancers, do not, in their stateliest pictures, in the sacerdotal, the imperial palaces, in the triumphs of will or of genius, anywhere make us feel that we intrude, that this is for our betters, but rather is it true that in their grandest strokes, there we feel most at home. All that Shakspeare says of the king, yonder slip of a boy that reads in the corner, feels to be true of himself."

      Neither do the names of foreign cities, any more than of ancient nations, overawe or oppress him. Of travelling, he says, "I have no churlish objection to the circumnavigation of the globe, for the purposes of art, of study, and benevolence, so that the man is first domesticated, or does not go abroad with the hope of finding somewhat greater than he knows. He who travels to be amused, or to get somewhat which he does not carry, travels away from himself, and grows old even in youth among old things. In Thebes, in Palmyra, his will and mind have become old and dilapidated as they. He carries ruins to ruins. Travelling is a fool's paradise. We owe to our first journeys the discovery that place is nothing. At home, I dream that at Naples, at Rome, I can be intoxicated with beauty, and lose my sadness. I pack my trunk, embrace my friends, embark on the sea, and at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from. I seek the Vatican and the palaces. I affect to be intoxicated with sights and suggestions, but I am not intoxicated. My giant goes with me wherever I go."

      In a still higher strain he writes, "There is one mind common to all individual men. Every man is an inlet to the same, and to all of the same. He that is once admitted to the right of reason is made a freeman of the whole estate. What Plato has thought he may think; what a saint has felt he may feel; what at any time has befallen any man he can understand. Who hath access to this universal mind, is a party to all that is or can be done, for this is the only and sovereign agent." This passage is taken from the commencement of the Essay on History, and the essay entitled "Nature," opens with a similar sentiment. He disclaims the retrospective spirit of our age that would "put the living generation into masquerade out of the faded wardrobe of the past." He will not see through the eyes of others. "Why should not we also," he demands, "enjoy an original relation to the universe? Why should not we have a poetry and philosophy of insight, and not of tradition, and a religion by revelation to us, and not the history of theirs? The sun shines to-day also! Let us demand our own works, and laws, and worship."

      In the Essay on Self-reliance – a title which might over-ride a great portion of his writings – he says: "Our reading is mendicant and sycophantic. In history, our imagination makes fools of us, plays us false. Kingdom and lordship, power and estate, are a gaudier vocabulary than private John and Edward in a small house and common day's work: but the things of life are the same to both: the sum total of both is the same. Why all this deference to Alfred, and Scanderberg, and Gustavus? Suppose they were virtuous: did they wear out virtue?" And in a more sublime mood he proceeds: "Whenever a mind is simple, and receives a divine wisdom, then old things pass away, – means, teachers, texts, temples fall. Whence, then, this worship of the past? The centuries are conspirators against the sanity and majesty of the soul… Man is timid and apologetic. He is no longer upright. He dares not say 'I think,' 'I am,' but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses, or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose, – perfect in every moment of its existence. But man postpones or remembers; he does not live in the present, but with

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