26 pages 52-minute read

Divinity School Address

Nonfiction | Essay / Speech | Adult | Published in 1838

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Literary Devices

Historical Allusions

Ralph Waldo Emerson uses historical allusions—an indirect reference to a historical place, person, or idea—frequently in his speech. Allusions to past religions, religious people, and deities are all present and used as examples of Emerson’s main arguments. His first allusion is to the “holy bards,” the devout men of “Palestine […] Egypt, in Persia, in India” (6). While not naming them, he is referencing the forefathers of world religions: Biblical prophets, the priests of ancient Egypt, Zoroaster, and the Buddha. In this instance, Emerson invokes the holy men to show the universality of virtue. What their intuition identified as good, so did many others who followed them.


He returns to some of these allusions later, stating that the “holy bards” followed their soul, which made them “reverend forever,” even as the nations they came from have been lost to time. Emerson also refers to other nations lost to time in his exhortation against following tradition. He references the “zodiac of Denderah, and the astronomical monuments of the Hindoos” as evidence of traditions, buildings, and systems that have been forgotten (14). These allusions together highlight Emerson’s primary point: To follow the soul brings greater meaning to religious practice, while adhering to practice and tradition for its own sake will cause religions to die out.

Natural Imagery of Nature

Natural imagery is foremost in Emerson’s speech. He begins with an invocation of the beautiful summer and returns to these scenes throughout his speech. He uses the beauty of nature as a starting point to direct his audience to something divine and perfect when he notices the air “sweet with the breath of pine” (1). Later, when discussing the beauty of men’s faith, he waxes similarly that “the faith should blend with the light […] and the breath of flowers” (13). The parallel of the beauty of nature and the beauty of men’s soul underscores Transcendentalist ideas about humanity as part of nature’s virtues.


Emerson also uses natural imagery to contrast the emptiness of preachers’ teachings. He compares the experience of natural weather events—“the snowstorm was real”—to the indiscernible teachings of priests, “the preacher merely spectral” (13). Emerson’s imagery suggests that the beauty of nature is the benchmark of whether religious traditions are effective. If the preacher’s sermons have “lost the splendor of nature” and do not sing as the natural world does (13), then it has little use to its listeners.

Rhetorical Questions

Emerson uses several rhetorical questions in his speech to build his argument. Rhetorical questions are used to make a point by prompting the audience to anticipate a certain answer instead of give an answer, and Emerson uses them to pass judgment on Unitarian sermons. In his exhortation to ministers to preach from their life experience and not simply regurgitate traditions, he asks, “[i]n how many churches […] is man made sensible that he is an infinite Soul; that the earth and heavens are passing into his mind; that he is drinking forever the soul of God?” (12). While a minister in the audience may want to reply that this what he accomplishes in his church Sunday sermon, Emerson continues to ask where he can “hear the sounds of persuasion” and “august laws of being so pronounced” (12-13). Emerson is insinuating that there is no minister who can answer his questions, as he hears none of these virtues in sermons of the day.

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