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                <text> In the 1840s, Emerson encouraged a number of young men in whom he saw literary promise, Henry Thoreau, Ellery Channing, Jones Very, and Charles King Newcomb among them.  As editor of The Dial, he was in a position to give exposure to the work of unknowns who might otherwise not have had opportunity for publication.  Through Emerson’s agency, Newcomb’s “The First Dolon”—part of his “The Two Dolons. From the Ms. Symphony of Dolon”—appeared in the issue for July, 1842.&#13;
&#13;
   Charles King Newcomb (1820-1894) was raised in relative affluence by a doting mother after his father’s death in 1825.  He graduated from Brown University in 1837.  From 1841 to 1845 he boarded at Brook Farm, and from 1845 to 1865 lived primarily in Providence.  He joined the Tenth Rhode Island Volunteers in 1862 and was sent to defend Washington from possible Confederate attack.  He lived in Philadelphia from 1866 to 1871, in Europe from 1871 until his death in Paris in 1894.  Newcomb was a diarist, an admirer of Swedenborgian philosophy and at the same time of the trappings of Catholicism, a poet, and a protégé and correspondent of Margaret Fuller as well as of Emerson.  His “First Dolon” was his only published work.&#13;
&#13;
   Emerson first met Charles King Newcomb in Providence in 1840.  After he began to edit The Dial, he corresponded with Newcomb, urging him to submit pieces for publication and to visit Concord.  In his letters to the young man, he presented an enticing picture of Concord as a place of charming natural appeal, enlivened by the comings and goings of a variety of interesting people.  He wrote of Margaret Fuller, Henry Thoreau, Elizabeth Hoar, Bronson Alcott, Caroline Sturgis, Elizabeth Peabody, George Bradford, Nathaniel Hawthorne, Edmund Hosmer, and Ellery Channing.&#13;
&#13;
   Newcomb visited the Emersons in Concord on June 19, 1842.  Although the two remained in contact, Emerson’s enthusiasm for Newcomb cooled over time.  By 1848, he referred to him as “the spoiled child of culture.”&#13;
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                <text> In the 1840s, Emerson encouraged a number of young men in whom he saw literary promise, Henry Thoreau, Ellery Channing, Jones Very, and Charles King Newcomb among them.  As editor of The Dial, he was in a position to give exposure to the work of unknowns who might otherwise not have had opportunity for publication.  Through Emerson’s agency, Newcomb’s “The First Dolon”—part of his “The Two Dolons. From the Ms. Symphony of Dolon”—appeared in the issue for July, 1842.&#13;
&#13;
   Charles King Newcomb (1820-1894) was raised in relative affluence by a doting mother after his father’s death in 1825.  He graduated from Brown University in 1837.  From 1841 to 1845 he boarded at Brook Farm, and from 1845 to 1865 lived primarily in Providence.  He joined the Tenth Rhode Island Volunteers in 1862 and was sent to defend Washington from possible Confederate attack.  He lived in Philadelphia from 1866 to 1871, in Europe from 1871 until his death in Paris in 1894.  Newcomb was a diarist, an admirer of Swedenborgian philosophy and at the same time of the trappings of Catholicism, a poet, and a protégé and correspondent of Margaret Fuller as well as of Emerson.  His “First Dolon” was his only published work.&#13;
&#13;
   Emerson first met Charles King Newcomb in Providence in 1840.  After he began to edit The Dial, he corresponded with Newcomb, urging him to submit pieces for publication and to visit Concord.  In his letters to the young man, he presented an enticing picture of Concord as a place of charming natural appeal, enlivened by the comings and goings of a variety of interesting people.  He wrote of Margaret Fuller, Henry Thoreau, Elizabeth Hoar, Bronson Alcott, Caroline Sturgis, Elizabeth Peabody, George Bradford, Nathaniel Hawthorne, Edmund Hosmer, and Ellery Channing.&#13;
&#13;
   Newcomb visited the Emersons in Concord on June 19, 1842.  Although the two remained in contact, Emerson’s enthusiasm for Newcomb cooled over time.  By 1848, he referred to him as “the spoiled child of culture.”&#13;
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                <text>Just as the Transcendental Club served as a forum for discussion by its members of religion, philosophy, literature, and society, the quarterly periodical The Dial also kept them in dialogue with one another.  The practical details of its editing and publication required frequent communication among them regarding submissions, editorial decisions, production, and finances.  Although The Dial never circulated widely, it was important to the Transcendentalists as a stimulus to and medium for their thought.  Emerson was a founder of, a major contributor to, and (for two years) the editor of The Dial, and his home in Concord was therefore one of the places where its business was conducted.&#13;
&#13;
   Conceived at a meeting of the Transcendental Club on September 18, 1839, named by Bronson Alcott, The Dial was issued between 1840 and 1844.  It was published in Boston, first by Weeks, Jordan and Company, then (in 1842 and 1843) by Elizabeth Peabody, finally by Emerson’s publisher James Munroe.  Margaret Fuller was its first editor; Emerson took over from her in 1842.&#13;
&#13;
   On March 23, 1842, after agreeing to take over the editorship, Emerson wrote to Frederic Henry Hedge about the difficulties faced by the periodical: “Be it known to you that our poor Dial after staggering through two years of external weakness, friendlessness, publiclessness, and publisherlessness … threatened last Saturday on an inspection that was made of its accounts—to die of atrophy.  The publishers, Weeks &amp; Jordan, were not only extremely negligent but when they became bankrupt, were much in debt … to the little Journal.  Margaret Fuller has never had a penny for all her time &amp; toil; &amp; now J F Clarke &amp; E P Peabody discovered that they could rely only on 300 subscribers … Very unwillingly I assume the load for a time until a better person appears, more fit for this service &amp; more fond of it … Poor Dial!  … I dare not let it perish without an effort.  It wants mainly &amp; only, some devotion on the part of its conductor to it, that it may not be the herbarium that is of dried flowers, but the vehicle of some living &amp; advancing mind.”&#13;
&#13;
   Despite Emerson’s hope of keeping it going, however, The Dial ceased publication with the issue for April, 1844.&#13;
&#13;
   Emerson was a prolific contributor of poems, essays, lectures, and reviews—a total of more than seventy-five pieces—to The Dial over its four-year run, and particularly during  his editorship.  Other contributors included Bronson Alcott, Ellery Channing, Lydia Maria Child, James Freeman Clarke, Christopher Pearse Cranch, Margaret Fuller, Frederic Henry Hedge, James Russell Lowell, Charles King Newcomb, Theodore Parker, Elizabeth Peabody, Caroline Sturgis, Henry Thoreau, and Jones Very. &#13;
&#13;
   One of the pieces by Emerson published in The Dial was “The Transcendentalist” (Myerson E75).  Originally delivered as part of a lecture series at the Masonic Temple in Boston in 1840 and 1841, the piece—shown here—was published in the January, 1843 issue of the periodical.</text>
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                <text>In March, 1838, a committee of three students at the Harvard Divinity School—George F. Simmons (who would later become a member of Emerson’s extended family by marrying Mary Ripley, a granddaughter of Ezra Ripley); Harrison Gray Otis Blake, who would become a major promoter of Thoreau’s work and the inheritor of the manuscripts he left at his death; and W.D. Wilson—wrote Emerson, inviting him to deliver the annual address before the graduating class at the school.  Emerson spoke on July 15th before a full house.&#13;
&#13;
   In the address, Emerson deplored the lack of vigor and meaning in established religion and urged a more direct, individual understanding of God.  Man needed no “mediator or veil” between himself and God.  Emerson proclaimed that the inherent unity of God, man, and nature—termed elsewhere in his writings the Oversoul—ensured each man’s potential for goodness and perfectibility toward divine virtue.  Moreover, Jesus represented the highest expression of the divine spirit through the life and actions of a man, served as model and inspiration for other men, but achieved nothing beyond the capabilities of humankind in general.&#13;
&#13;
   The Divinity School address was published in August, 1838, in an edition of one thousand copies.  The entire press run was sold by the end of 1839.&#13;
&#13;
   For obvious reasons, the address was regarded by some as a threat to established religion.  It invited a more polarized response than did Emerson’s earlier offerings.  Andrews Norton, a biblical scholar and professor at the Harvard Divinity School, was reactionary and vitriolic in a review for the Boston Daily Advertiser (August 27, 1838).  He attacked Emerson’s insult to religion, inability to reason logically, poor taste, vagueness of expression and distortion of ideas, and the influence of the “German Barbarians” and Thomas Carlyle on his thought.  Norton’s hostile criticism set off a volley of response and effected Emerson’s banishment from Harvard for decades.  Even Mary Moody Emerson—the aunt who had a powerful formative influence on Emerson’s Transcendentalism, a woman of strong religious devotion and intellect, conservative in some ways and liberal in others—regretted the address.  She wrote that it “should be oblivion’s, as under the influence of some malign demon.”&#13;
&#13;
   On the other hand, some of the liberal thinkers who had been drawn to Emerson as spokesman and figurehead for Transcendentalism were deeply moved by the address.  Unitarian minister Theodore Parker, present at its delivery, wrote in his journal on July 15th, “ … he surpassed himself as much as he surpassed others in a general way … So beautiful, &amp; just, so true, &amp; terribly sublime was his picture of the faults of the church in its present position … ”  In 1839 and 1840, George Ripley—founder in 1841 of the utopian community Brook Farm—responded in a series of pamphlets to Andrews Norton’s Discourse on the Latest Form of Infidelity (1839), which was written in opposition to the ideas expressed in the Divinity School address.&#13;
&#13;
   Emerson tried to remain above the controversy that the address generated.  He continued lecturing and worked at pulling together his first collection of essays, which was published in 1841.&#13;
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                <text>On behalf of the Phi Beta Kappa standing committee at Harvard, Dr. Cornelius Conway Felton asked Emerson to deliver the Phi Beta Kappa oration on August 31, 1837.  Ironically, he was requested to make what would turn out to be one of his most influential addresses in place of the Rev. Dr. Wainwright, who had agreed to speak but had backed out not long before the event.  Emerson referred to the upcoming speech in a letter to his brother William on August 7th, and on August 17th wrote Margaret Fuller, asking her to return from Cambridge to Concord with him and Lidian after its delivery.  The Emersons planned a meeting of “Mr. Hedge’s Club” in their Concord home the following day.&#13;
&#13;
   Emerson read the speech, which lasted an hour and a quarter, after noon on the appointed day, in the meetinghouse at Harvard.  His audience included more than two hundred Phi Beta Kappa members and some of his close friends and associates, Bronson Alcott and Frederic Henry Hedge among them.  The orator called for a new American thought based on intellectual self-reliance rather than the thought of the past, for a new breed of American thinker freed from slavish devotion to inherited culture to realize his divinely inspired human capabilities.  Emerson closed the address powerfully: “A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men.” &#13;
&#13;
   The importance to Emerson of the unifying universal soul underlying the soul of each individual was jovially alluded to in a toast made at the dinner following the speech:  “ … I  suppose all know where the orator comes from; and I suppose all know what he has said; I give you The Spirit of Concord; it makes us all of One Mind.”&#13;
&#13;
   The Phi Beta Kappa oration was first published in September, 1837, in an edition of five hundred copies, all of which were sold within a month’s time.  (The copy shown here was inscribed by Emerson for Convers Francis, his fellow member of the Transcendental Club.)  It was well-received, although—as with Nature—generally favorable reviewers offered criticism as well as praise.  In the Boston Quarterly Review, for example, William Henry Channing judged Emerson “true, reverent, free, and loving” but regretted “that Mr. Emerson’s style is so little a transparent one.”  It was later described by Oliver Wendell Holmes as “our intellectual Declaration of Independence.”&#13;
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                <text> Emerson had begun to think about the book that would eventually be published under the title Nature as early as 1833.  After he moved to Concord in 1834, he worked on it while boarding at the Manse and then in the Coolidge house.  In preparing it, he drew on material from his journals, sermons, and lectures.  On June 28, 1836, he wrote to his brother William, “My little book is nearly done.”  Nature—a lengthy essay divided into chapters—was published in September of that year.&#13;
&#13;
   At the beginning of Nature, Emerson posed the questions, “The foregoing generations beheld God and nature face to face; we, through their eyes.  Why should not we also 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?”  For Emerson, the presence of the divine spirit in both nature and the human soul made a direct understanding of God and openness to the natural world key to the understanding of broader truth.  In each manifestation of God, man could discover in encapsulated form all universal laws at work.  What was required for such perception was neither the received dogma of traditional systems of belief nor reasoned logic, but rather a more mystical intuition capable of revealing truth and morality in the various expressions of the divine.&#13;
&#13;
   Slim volume though it was, Nature drew response from reviewers.  Orestes Brownson wrote about it for the Boston Reformer, for example, the conservative Francis Bowen (a critic of Transcendentalism) for the Christian Examiner, Samuel Osgood for the Western Messenger, and Elizabeth Peabody for the United States Magazine and Democratic Review.  The book generated mixed reactions.  Even those reviewers sympathetic to Transcendental thought found aspects of Emerson’s presentation radical, unsettling, and unconvincing.  Peabody—in many ways the consummate Transcendentalist—urged Emerson in her favorable review to write another book to clarify the philosophy that the reader could only understand “by glimpses” in Nature, and to expand upon certain of his religious ideas.</text>
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                <text>Emerson here stands as if ready to lecture.  One of his hands is clenched into a fist—a characteristic trait of Emerson on the lecture platform.</text>
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                <text>Donated by Mrs. Arthur Holland</text>
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                <text>Concord Free Public Library</text>
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                <text>Undated</text>
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                <text>All materials courtesy of the William Munroe Special Collections at the Concord Public Library</text>
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                  <text>Materials for the exhibit Emerson in Concord</text>
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                  <text>CFPL web exhibit: Emerson in Concord</text>
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                <text>A History of the Town of Concord by Lemuel Shattuck</text>
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                <text>Edward Jarvis’s annotated copy of Shattuck’s history of Concord—here opened to show Jarvis’s tell-all description of the choice of Emerson as orator—reveals much about the local political climate in which the 1835 celebration was planned.  Tension between local interests and the world beyond Concord and between the haves and have-nots of the town are apparent in the account.</text>
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                <text>Lemuel Shattuck</text>
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                <text>Edward Jarvis</text>
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                <text>Concord Free Public Library</text>
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                <text>1835</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="18095">
                <text>All materials courtesy of the William Munroe Special Collections at the Concord Free Public Library</text>
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                  <text>Emerson in Concord</text>
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                  <text>Ralph Waldo Emerson</text>
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              <name>Description</name>
              <description>An account of the resource</description>
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                  <text>Materials for the exhibit Emerson in Concord</text>
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              <name>Creator</name>
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                  <text>Concord Free Public Library</text>
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              <name>Source</name>
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                  <text>CFPL web exhibit: Emerson in Concord</text>
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      <name>Middlesex Hotel</name>
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                <text>Records of Concord's 1835 Committee of Arrangements</text>
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            <description>The topic of the resource</description>
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                <text>Town of Concord 1835 bicentennial</text>
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                <text>The surviving records of Concord’s 1835 Committee of Arrangements include the list of subscribers to offset the deficit created by expenditures for the celebration and a file of responses to invitations sent by the committee.  John Quincy Adams—a former president of the United States and in 1835 a representative in the United States Congress—wrote on September 10th to express his polite regrets.  The number of letters of regret in the file suggest that Concordians took their local celebration considerably more seriously than did those not closely connected with the town.</text>
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                <text>Town of Concord Committee of Arrangements</text>
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                <text>Concord Free Public Library</text>
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                <text>1835</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="18087">
                <text>All materials courtesy of the William Munroe Special Collections at the Concord Free Public Library</text>
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        <name>Concord</name>
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                  <text>Emerson in Concord</text>
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                  <text>Ralph Waldo Emerson</text>
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                  <text>Concord Free Public Library</text>
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                <text>Source Material for 1835 speech</text>
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                <text>Town of Concord Bicentennial</text>
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                <text>The Concord Free Public Library holds typed transcripts of the many volumes of Emerson’s manuscript journals deposited in the Houghton Library at Harvard, among them Journal L (“Concord”), which contains Emerson’s notes from a variety of sources in preparing the 1835 discourse.  The library also houses the original town records scoured by Emerson for information on the periods of Concord history treated in the address.  Both are useful for scholars examining how Emerson adapted his source material in interpreting the town’s history.</text>
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                <text>Concord Free Public Library</text>
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            <name>Rights</name>
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                <text>All materials courtesy of the William Munroe Special Collections at the Concord Free Public Library</text>
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