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ur2-4-
NATIONAL SECULAR SOCIETY
RALPH WALDO
EMERSON,
THE EMINENT AMERICAN
PHILOSOPHER AND ESSAYIST.
gesniptxcn anh (^sthnair nf
ms
WRITINGS.
BY
CHARLES
C.
CATTELL,
Author of “The Martyrs of Progressf “A String of Pearls
&=c., &e.
“ That which befits us, embosomed in beauty and wonder as we
are, is cheerfulness and courage, and the endeavour to realise our
aspirations.”
LONDON :
WATTS & Co., 84, FLEET STREET, E.C.
PRICE TWOPENCE.
��RALPH WALDO EMERSON:
ut jng Writings.
Emerson has been • called the Columbus of modern
thought, the successor to Lord Bacon, with whom, as also
Montaigne, there seems some affinity. He began when
American literature was but a name, when writers worked
for nothing and paid their printer. To-day Emerson’s
influence is felt by all speakers and writers. As a philo
sophic writer, I know none so charming. He is the
Plato of modern times. Nature and science in his hand
seem vivid : he animates all he sees; his wit and humour
playfully enliven fossils and granite rocks. He is master
of metaphorand phrases, so that definitions and formulas
become a burden and he dispenses with them. He
describes the order of nature, points out the distance
from the rock to the oyster, and from thence to man,
thinking and writing. This he does with as much distinct
ness as though he had read the experience of explorers,
and had had private interviews with Murchison, Lyell,
and Darwin before the day of publication. In imagina
tion he equals the writers to whom all men bow, and is
one of the chief ornaments of the modern Saxon race.
His philosophy is not only for boiling pots, it is to give
joy and hope, to make society happy men and women.
It is to develop the intellect of the race, and apply it
to the promotion of the public good, the good of al!.
Emerson has, strangely enough, been taken for the ghost
of Carlyle, has been set down as a sort of moon to
Carlyle’s sun. Nothing is more palpably absurd.
Readers who cannot distinguish crystals from pine
forests make poor critics, and should abandon the pro
fession. The parallel to Emerson is unborn, or at least
undeveloped.
�4
RALPH WALDO EMERSON.
In the Atlantic Monthly for 1880 there is an account
of a party to Wendell Holmes, the founder, it being his
70th birthday. The chairman remarks that Emerson
is with us, although silent by preference. I note it is
Emerson’s 77th year, he having been born at Boston, May
25th, 1803. As arrangements have been made by my
friend, Mr. David Kirkwood, to circulate in Boston what
I write, a few words on Ralph Waldo Emerson will be
well timed. I feel my indebtedness to Emerson, and
express it in such unadorned style as my ability permits.
He is an inspired man, rich in imagery, in poetry, in
arts; I am but the poor beggar subsisting on the crumbs
that fall from his table. But it is bad policy to let
people know how poor we are. When equals meet there
is no apology, no introduction, no preface. I approach
Emerson : his ability, age, and influence, demand respec
and a certain condescension from me. He is a giant, I
a pigmy. A friend who once met him at breakfast in
New York tells me he was surprised when the name
Emerson was applied to the gentleman near him, who
looked no better and no worse than others, and not
different from other people. It is as Emerson says, you
cannot see the mountain near. I noticed we could not
see the Saxon emblems when on the spot; but twenty
miles away the horse and the man stood out from the
hill in bold relief.
Ralph Waldo Emerson graduated at Harvard College
in 1821. He was schoolmaster for five years; was
ordained minister of the second Unitarian Church,
Boston, 1829, resigning in 1832 ; and in 1832 and 1847he visited Europe. He was married in 1830; but his wife
died five months after, and he married again in 1835.
He speedily gave up his clerical profession, and retired
to the village of Concord. Here he studied his favourite
theme—the nature of man and his relations to the uni
verse. In 1840 he became associated with Margaret
Fuller in editing a magazine of literature, philosophy,
and religion, entitled the Dial, which continued four
years. In 1852, in connection with W. H. Channing, he
published “ Memoirs of Margaret Fuller, Marchesa
d’Ossoli.” His “ Representative Men ” was popular in
England in 1850, in which he portrays, in his own inimit-
�RALPH WALDO EMERSON.
5
.able manner, types of classes of men under the names of
Plato, Swedenborg, Montaigne, Shakespeare, Napoleon,
and Goethe. In 1856 another popular work appeared,
.giving an account of his travels, entitled “ English
Traits.” Between the years 1837 and 1844 he delivered
addresses and wrote essays, which were circulated in a
cheap form in England; and to these I was indebted for
my introduction to this expositor of “ the divine laws.”
Looking in a window full of selected books is one of
.the delights which fade in the presence of the free public
library. I often think what a debt we owe the old
collectors of books, who made it the business of their
lives to gather a variety for the public choice. The
Church library is carefully selected, resembling a flower
garden painted on a tea tray : Emerson never enters
there. His living thoughts, full of fire, would dissolve
any school collection of innocent Sunday serials.
“ I am owner of the sphere,
Of the seven stars and the solar year,
Of Caesar’s hand and Plato’s brain,
Of Lord Christ’s heart and Shakespeare’s strain.”
Thus Emerson places every individual man on a
common level, giving him a share in the whole estate of
the intellect of the race; he thinks as Plato did, and
there is no saint like whom he may not feel. Perse
cutors and slanderers, to such a well-endowed man.
appear as dwarfs acting under the hallucination that they
are giants. The Bible to him is only a portion of the
scriptures of mankind. Jesus is one of the many young
men hanged or gibbetted at Tyburn. Socrates is no
longer a poor benighted heathen, but a noble, heroic man,
.and Jesus only a brother. After reading Emerson our
idea is that the world is fair and beautiful, although there
are sorrow and death. Before, it was on its last legs
—creation a blunder—men and women had neither
beauty nor dignity. It seemed a pity so much sin and
ugliness were born, and only the long-suffering patience
of their creator prevented their extinction. Everything
pointed to an eternal collapse; but Emerson gives con
fidence in the stability, the self-sustaining power of
nature. We are consoled with the assurance that the
sun and moon will last our time, and we leave the good
�6
RALPH WALDO EMERSON.
will to posterity, and transfer our anxiety to their holy’
keeping. It is, then, no longer a misfortune to be born,
a misery to live, or a terror to die. We become cheerful,
and revive our courage. We return to the battle of life
—up again, old heart, and at them : we are yet neither
foam nor wreck.
In reading Emerson the mind acquires new habits of
thought. The ideas generated are new and startling,
and still founded on observation a thousand years old.
The chatter of the theologians is as chaff and chips
Emerson is as sweet and refreshing as a summer’s breeze.
The words of the theologian are like a flickering candle
in a widow’s window on a dark and stormy night; Emer
son’s words are as the brilliant sun shining through the
forest. Compared with Emerson, the doctrines, the
parson, and even the Church itself, appear fossils, mere
wrecks of a former world of beauty and of truth.
Emerson speaks from the heart; he has seen nature,,
and he interprets what he has seen ; everything appears
living and full of purpose. The theologian sees nothing
to-day ; he only reports that God and nature were seen
ages back, when the world was young and innocent. He
is a talking machine, he is a canal, not a river. Emer
son is the waterfall, dashing and sparkling; the theolo
gian a stagnant pool, fed by little brooks that flowed
from the hills after the last flood. The theologian
speaks of a God who died long centuries ago, who left
his will, and appointed him executor to his children.
One cannot help pitying the poor orphans ! Emerson
says God is alive to-day; through me, through you,,
through all pure souls, God speaks to-day. But the God
of Emerson cannot be measured, cannot be put into a.
box, nor be eaten. He does not reside in Judea, nor in
Christendom. “ There is a soul in the centre of nature,
and over the will of every man, so that none of us can
wrong the universe.” “There is a power over and
behind us, and we are the channels of its communica
tions.” Again : “ When we have broken our god of
tradition, and ceased from our god of rhetoric, then
may God fire the heart with his presence.” Elsewhere
he says : “ The baffled intellect must still kneel before
..his cause, which refuses to be named.”
�RALPH WALDO EMERSON.
7
Our quaint names, fortune, muse, holy ghost, are too
narrow to cover the unbounded substance. Every fine
genius has tried to represent it by some symbol. Anaxi
menes, by air; Thales, by water; Anaxagoras, by thought;
Zoroaster, by fire; Jesus and the moderns, by love.
Emerson says that in “ our more correct writing we
give to these generalisations the name of Being, and
thereby confess we have arrived as far as we can go.
I do not believe that there is a soul in the centre of all
things, or that a soul in man presides over and directs all
the organs of his brain; still, I fondly cherish the remem
brance of being lifted into the universal being, which
had its centre everywhere, and its circumference no
where. The bewilderments of metaphysics _ and the
cobwebs of theology make the confused brain so hot
that these words act like a gentle shower in sultry
weather:—
“ The rounded world is fair to see,
Nine times folded in mystery ;
Though baffled seer cannot impart
The secret of its labouring heart,
Throb thine with Nature’s throbbing breast,
And all is clear from east to west.
Spirit, that lurks each form within,
Beckons to spirit of its kin ;
Self-kindled every atom glows,
And hints the future that it owes.”
One thing is clear, that, if a man fails to find conso
lation and peace in nature, he will find it nowhere. If
he sees no beauty in a landscape, receives no pleasure
from looking at a rose, a tree, or a simple weed ; if he
sees no grandeur in a storm; if the rolling, tempestuous
sea excites no feeling of admiration or of awe, of wonder
or fear, he may rely upon it, either his mind or his body
is out of health. Emerson says he knew a physician
who believed that the religion a man accepted depended
very much on the state of his liver. If diseased, he
would be a Calvinist; if that organ was sound, a Uni
tarian. No doubt the kind of religion adopted depends
a great deal on the climate and the state of the blood.
The great idea that Emerson teaches is self-reliance ;
every heart vibrates to that iron string. Individualism
�8
RALPH WALDO EMERSON.
is encouraged by him in every chapter he writes. He
delights in the man who sets up the strong present tense,
does broad justice now, and makes progress a fact; to
fill the hour, that is happiness, and leaves no room for
repentance or approval.
“ Work of his hand
He nGr commends nor grieves ;
Pleads for itself the fact;
As unrepenting Nature leaves
Her every act.”
Thus men of character become the conscience of
society, and unite with all that is just and true. Emer
son teaches that the world exists for a noble purpose,
the transformation of genius into practical power. The
popular idea is that the world is in a state of liquidation,
that the Grand Master of the Ceremonies is about to
appear to wind up the whole concern, and only believers
will share what may be realised from the estate. Emer
son, on the contrary, encourages men to work on and
hope on, believing that right and justice will ultimately
triumph.
There is one special feature in Emerson that is worthy
the serious attention of students, and readers of who are
not students. In his writings he shows an acquaintance
with the literature of the Old and the New Worlds. He
places within the reach of ordinary readers a mine of
literary wealth. I have read a great variety of books
during the past quarter of a century, but confess that,
with few exceptions, Emerson knew all I ha' e since
learnt. I know of no more economic method of gaining
an insight into the literature of the Old World and the
New than by reading the writings of this remarkable
man. However practical a man may be, he needs some
poetry to make life tolerable, and in Emerson the poetic
side of life has sufficient attention, although mixed with
science and philosophy.
Emerson is called a visionary dreamer; but do not his
words show that he sees life as it is, and has felt the
dark side of life, been under the shadow of existence ?
While he teaches Individualism, he is not mad, forAhe
writes of love and friendship, and says :—
�RALPH WALDO EMERSON.
9
“ All are needed by each one,
Nothing is fair and good alone.”
In his fable of the quarrel between the mountain and
the squirrel, the squirrel says :—
“ Talents differ ; all is well and wisely put;
If I cannot carry forests on my back,
Neither can you crack a nut.”
In his “ Compensation ” he teaches that “ the world
is dual, so is every one of its parts.” This chapter is
unlike anything written in modern times. He desired,
when a boy, to write this essay, for it seemed to him life
was ahead of theology, and that the people knew more
than the preachers taught.
In politics he says nature is neither democratic nor
Limited-Monarchical, but despotic. Persons having
reason have equal rights—demand a democracy—but
besides persons, the State undertakes to protect pro
perty; and here is inequality—one man owns his clothes,
another a county. He does not urge that the Republic
is “better,” but that it is “fitter.” It suits them. He
holds that the limitation of government, all govern
ments, is the wisdom of men; all men being wise, the
State would disappear. The tendency of the time
favours self-government. The less government we have,
the better. We think we get value for our money every
where, except what we pay for taxes.
In “ The Conduct of Life,” among the many questions
discussed is wealth.
He says: “ As soon as a
stranger is introduced the question is, How does he get
his living ? He should be able to answer. Every man
is a consumer, and should be a producer. He fails to
make his place good in the world who does not add
something to the commonwealth.”
In a chapter on Worship he mentions that some of
the Indians and Pacific Islanders flog their gods when
things take an unfavourable turn. Laomedon threat
ened to cut the ears off Apollo and Neptune in his
anger. King Olaf put a pan of glowing coals on the
belly of Eyvind, which burst asunder, saying, “ Wilt
thou now believe in Christ ?” In the romantic ages of
Christianity, to marry a Pagan husband or wife was to
�IO
RALPH WALDO EMERSON.
take a step backwards towards the baboon. To-day he
says, religion is weak and childish; we have the rat-andmouse revelation, thumps in table drawers. To-day, he
says men talk of 11 mere morality,” which is as if one
should say, “ Poor God, with nobody to help him!” He
prophesies that there will be a new Church, founded on
moral science, that will gather science, music, beauty,
picture, and poetry around it.
“ Society and Solitude,” which contains a valuable
chapter on Books, is written in language less angular and
studied than his previous books—more like his
“ English Traits,” which I suppose everybody has read.
The great variety of Emerson’s writings prevents the
notice of any special chapter at any considerable length.
A few allusions sufficiently indicate his wide departure
from the popular theology. The belief in the existence
of God and the immortality of the soul is, with him,
as natural to the soul of man as apples are to apple
trees. Revelation, with him, is the disclosure of
the soul—the popular idea is, that it is telling of fortunes.
He would not believe any man who said the Holy Ghost
told him the last day of Judgment occurred in the
eighteenth century. His teaching seems to indicate
that all opinions, beliefs, conjectures, and anticipations,
to be of use to the individual, must come to him. He
cannot learn from other men; there is nothing second
hand in his divinity. Omniscience flows behind and
through every man ; he is simply a medium. Holding
these transcendental views, still he paints the Sceptic in
his essay on Montaigne with marvellous fidelity. His
description of the position of the believer, the unbeliever,
and the disbeliever is so accurate that one often regrets
the clergy and ministers of the Gospel do not devote
one hour of their long and busy lives to the reading of
this one chapter of Emerson; whatever they might
have to say after might be understood by the persons
holding the opinions they attempt to refute. Emerson
shows that the Sceptic is not a fool; he is the considerer,
the man who weighs evidence, and limits his statement
by the assurance of facts. He does not allow that any
Church or society of men have all the truth. He
knows all knowledge is relative; all conclusions not
�RALPH WALDO EMERSON.
H
based on ascertained facts are open to doubt. Perhaps as
much can be said against as for any speculative opinion.
Who then shall forbid a wise Scepticism ?
In confirmation of my representation of Emerson’s
views, I quote his approval of Spenser. He says:—
“ The soul makes the body, as the wise Spenser teaches;
For of the soul the body form doth take ;
For soul is form, and doth the body make.”
His description of man entering the world among the
lords of life is—
“ Little man, least of all,
Among the legs of his guardians tall,
Walked about with puzzled look.”
He is born in a series of which the extremes are un
known—there are stairs above and below, both beyond
our vision ; no man knows how far they extend in either
direction. “ Life is a string of beads, and as we pass
through them, they prove to be many-coloured lenses,
which paint the world their own hue, and each shows
only what lies in its own focus.”
All martyrdoms look mean when they are suffered;
every ship is a romantic object, except the one we sail in;
our little life looks trivial, and we often wonder how any
thing of use or beauty was produced by us; the land
scape of our neighbour's farm is beautiful to look upon,
but as to our field it only holds the world together.
In 1876 he published “Letters and Social Aims,”
in which we find the last chapter is on Immortality.
Emerson was then in his 73rd year, and might be
expected to tell us something of the life beyond life.
But he knows nothing to impart to another; yet in our
weakness we ask, does Emerson believe it? The mem- bers of the church ask their pastor, is there any resur
rection ? Did Dr. Channing believe we should know
each other ? “ Let any master simply recite to you the
substantial laws of the intellect, and in the presence of
the laws themselves you will never ask such primary
school questions.” He says the Sceptic affirms the
universe to be a nest of boxes with nothing in the last
box.
Montesquieu delighted in believing himself as im
�12
RALPH WALDO EMERSON.
mortal as God himself. Young children have a feeling
of terror of a life without end. “What, will it never
stop ? Never, never die ? It makes me feel so tired.”
Penal servitude “ for life ” fills men with terror, but
“for ever” makes them sing and rejoice. The thought
that this poor frail being is never to end is overwhelming.
Herodotus, in his second book, says : “The Egyptians
were the first among mankind who have affirmed the
immortality of the soul.”
As the savage could not detach in his mind the life of
the soul from the body, he took great care of his body.
The great and chief end of man being to be buried well,
the priesthood became a senate of sextons; and masonry
and embalming the most popular of the arts.
Sixty years ago we were all taught that we were born
to die, and theology added all the terrors of savage
nations, to increase the gloom. A wise man in our
generation caused “ Think on Living ” to be inscribed
on his tomb. Emerson says this shows a great change
and describes a progress in opinion. He describes the
soul as master. “A man of thought is willing to die,
willing to live; I suppose because he has seen the thread
on which the beads are strung, and perceived that it
reaches up and down, existing quite independently of the
present illusions.” Matter-of-fact people will pronounce
these sentences nonsense, while they pretend to believe
greater miracles on Sundays and holy days. “And
what are these delights in the vast, permanent, and
strong, but approximations and resemblances of what is
entire and sufficing, creative and self-sustaining life?
Eor the creator keeps his word with us.”
He says, after making our children adepts in arts, we
do not send for the soldiers to shoot them down.
Nature does not, like the Empress Anne of Russia,
employ all the genius of the empire to build a palace of
snow. Emerson thinks the eternal, the vast, the power
ful in nature indicates the permanence of living thought
•—the perpetual promise of the creator. Goethe said :
“ It is to a thinking being impossible to think himself
non-existent; so far every one carries proof of immor
tality.” Van Helmont wishes Atheists “ might taste, if
only for a moment, what it is to intellectually under
�RALPH WALDO EMERSON.
IS
stand; whereby they may feel the immortality of the
mind, as it were, by touching.”
“ The healthy state of mind is the love of life. What
is so good? Let it endure.” This is the language of
the inspired on the mount; but those who live in the
valley inquire, JEzZZ it endure ?
“ I think all sound minds rest on a certain preliminary
conviction—namely, that if it be best that conscious per
sonal life shall continue, it will continue ; if not best, then
it will not.” Whatever it is, “ the future must be up tc>
the style of our faculties—of memory, hope, and reason.”
There is this drawback to all statements—hungry eyes
close disappointed; listeners do not hear what they want.
At last Emerson confesses that you cannot prove your
faith by syllogisms : the reasons all vanish ; it is all flying
ideal; conclusions are always hovering; no written theory
or demonstration is possible : Jesus explained nothing.
Emerson remarks that it is strange that Jesus is esteemed
by mankind the bringer of the doctrine of immortality.
“ He is never once weak or sentimental; he is very
abstemious of explanation ; he never preaches the personal
immortality ; while Plato and Cicero had both allowed
themselves to overstep the stern limits of the spirit, and
gratify the people with that picture.” Emerson compares
the grandeur of the doctrine with frivolous populations :
Will you build magnificently for mice ? Offer empires to
such as cannot keep house ? Here are people on whose
hands an hour hangs heavily—a day ! Will you offer
them rolling ages without end ? At last all drop into
the universal soul; each is as a bottle broken into the
sea. Emerson quotes, “The soul is not born; it does
not die.” This is the Hindoo faith.
Another chapter in the 1876 volume is on “ Quotation
and Originality.” Emerson has been reading and quot
ing and thinking and writing all his long life; hence,
what high value must we set on this chapter ! To the
literary student it is simply invaluable. He is like the
old mountain guide, who never misled a tourist, and never
missed his way. Only those who wander extensively in
new paths can appreciate one to whom all roads are
known. Read Tasso, and you think of Virgil; read
Virgil, and you think of Homer; read Plato, and you
�14
RALPH WALDO EMERSON.
find Christian dogma and Evangelical phrases. Rabelais
is the source of many a proverb, story, and jest.
“ Reynard the Fox,” a German poem of the thirteenth
century, yielded to Grimm, who found fragments of
another original a century older.
M. le Grand showed the original tales of Moliere, La
Fontaine, Boccaccio, and Voltaire in the old Fabliaux.
Mythology is no man’s work. Religious literature
psalms, liturgies, the Bible itself, is the growth of ages.
Divines assumed revelations of Christianity, the exact
parallelisms of which are found in the stoics and poets
of Greece and Rome. After the modern researches,
Confucius, the Indian Scriptures, and the history of
Egypt show that “ no monopoly of ethical wisdom could
be thought of.”
Sayings reported of modern statesmen and literary
men can be traced to Greek and Roman sources
Baron Munchausen’s bugle, hung up by the kitchen
fire till the frozen tune thawed out, is found in the time
of Plato.
Only recently England and America have discovered
their nursery tales were old German and Scandinavian
stories ; and now it appears that they came from India,
and were warbled and babbled by nurses and children of
all nations for unknown thousands of years. “Next to
the originator of a good sentence is the first quoter of it.
Many will read a book before one thinks of quoting a
passage.” When Shakespeare is charged with debts,
Landor replies : “ Yet he is more original than his
originals. He breathed upon dead bodies, and brought
them into life.” If De Quincey said to Wordsworth,
“ That is what I told you,” he replied, as his habit was
to reproduce all the good things: “No, that is mine—
mine, and not yours.” Marraontel’s principle was : “ I
pounce on what is mine, wherever Ifind it.” Poets, like
bees, take from every flower that suits them, not con
cerned where it originally grew. “ It is a familiar expe^
dient of brilliant writers and witty talkers, the device of
ascribing their own sentence to some imaginary person
in order to give it weight.”
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Description
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
Creator
An entity primarily responsible for making the resource
Conway Hall Library & Archives
Date
A point or period of time associated with an event in the lifecycle of the resource
2018
Publisher
An entity responsible for making the resource available
Conway Hall Ethical Society
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Original Format
The type of object, such as painting, sculpture, paper, photo, and additional data
Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Ralph Waldo Emerson, the eminent American philosopher and essayist : description and estimation of his writings
Creator
An entity primarily responsible for making the resource
Cattell, Charles Cockbill
Description
An account of the resource
Place of publication: London
Collation: 14, [2] p. ; 18 cm.
Notes: Not dated. Internal evidence suggests 1880. Other works by Cattell advertised inside and on back cover. Part of the NSS pamphlet collection.
Publisher
An entity responsible for making the resource available
Watts & Co.
Date
A point or period of time associated with an event in the lifecycle of the resource
[1880]
Identifier
An unambiguous reference to the resource within a given context
N124
Subject
The topic of the resource
Emerson, Ralph Waldo
Philosophy
Rights
Information about rights held in and over the resource
<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Ralph Waldo Emerson, the eminent American philosopher and essayist : description and estimation of his writings), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
The nature or genre of the resource
Text
Language
A language of the resource
English
NSS
Ralph Waldo Emerson