Abstract
Persian poetry has a notable presence in the writings of Ralph Waldo Emerson. Most commentators, however, see and discuss this presence in the context of Emerson’s poetry (e.g., in poems such as “Saadi” or “Bacchus”). What is less developed and fleshed out is the extent to which not only Emerson’s poetry but also his prose, from Nature (1836) to Society and Solitude (1870), corresponds to questions and concerns that shaped the overall orientation of Persian literary humanism (Adab), exemplified in the writings of Rumi, Hafiz, and Saadi. Furthermore, by establishing the link between literary excellence and moral persuasion in the classical Persian poetry, I show the extent of Emerson’s attachment to this connection and his attempts, exemplified in “Divinity School Address,” to persuade us morally (for the attainment of “unattained but attainable self) through a disarming quality of literary excellence.
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Notes
- 1.
- 2.
Another key factor is the role of Islam in shaping the orientation of Persian moral thought, which is beyond the scope of my research; see Schimmel (1978).
- 3.
As Emerson writes in “The Transcendentalist,” “My life is superficial, takes no root in the deep world; I ask, When shall I die, and be relieved of the responsibility of seeing a universe which I do not use? I wish to exchange this flash of lightning faith for continuous daylight, this fever-glow for a benign climate” (EL, 205).
- 4.
The stream of parables has a moving impact on the typical Persian reader and the tonality of the words gravitates her toward an experience that I for one am not fully equipped to explain. Think, for example, of the sequences of the following parables: People of the desert see a river for the first time and something break in them; a wolf and a fox go hunting with a lion, not knowing that the lion will run a test of character after the hunt to remind them (and us) of a verse of the Quran.
- 5.
Another notable example, of course, is Emerson’s chilling account of his son’s death in “Experience”; see EL, 472–473.
- 6.
It is Emerson’s translation; Hafiz is only writing of roof of heaven and “tiresome old roof” is rather a nice touch by the translator.
- 7.
Hāfiz, Dīwān-i Hāfiz, ed. P. Khānlarī, ghazal 148. Translation by Leonard Lewisohn.
- 8.
- 9.
Gulistan consists of eight chapters including “On the Manners of Rulers, On the Ways of Dervishes, On the Virtue of Contentment, On the Benefits of Silence, On Love and Youth, On Frailty and Old Age, On the Impacts of Education, and On the Manners of Speaking (or Conversation).” Likewise, Bustan covers topics such as on Justice and Prudence, on Beneficence, on Love and Ecstasy, on Humility, on Contentment, on the Realm of Edification, on being Grateful, on Repentance and the Righteous Path, and On Worship. In comparison, The Conduct of Life includes the following essays: Fate, Power, Wealth, Culture, Behavior, Worship, Considerations by the Way, Beauty, and Illusions. Likewise, Society and Solitude covers topics on Eloquence, Domestic Life, Farming, Works and Days, Courage, Success, and Old Age. In fact, both of these works were originally planned to be part of a single work of two volumes.
- 10.
Cf. Einboden (2016: 158).
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Hosseini, R. (2021). Emerson’s Literary Humanism: The Persian Connection. In: Emerson's Literary Philosophy. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-54979-4_7
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