History of American Socialisms Part 42

"It was instructive to observe that practical and scientific men constantly confirmed, and often apparently without being aware of it, the doctrines of social science as announced by Fourier.

Indeed, in proportion to the degree of one's intimacy with this profound student of harmony, does respect increase for his admirable intellectual power, his foresight, sagacity, completeness. And for one, I am desirous to state, that the chief reason which prevents my most public confession of confidence in him as the one teacher now most needed, is, that honor for such a patient and conscientious investigator demands, of all who would justify his views, a simplicity of affection, an extent and accuracy of knowledge, an intensity of thought, to which very few can now lay claim. Quite far am I from saying, that as now enlightened, I adopt all his opinions; on the contrary, there are some I reject; but it is a pleasure to express grat.i.tude to Charles Fourier, for having opened a whole new world of study, hope and action. It does seem to me, that he has given us the clue out of our scientific labyrinth, and revealed the means of living the law of love."

The _Phalanx_ of February 5, 1844, refers to the revolution going on at Brook Farm, as follows:

"The Brook Farm a.s.sociation, near Boston, is now in process of transformation and extension from its former condition of an educational establishment mainly, to a regularly organized a.s.sociation, embracing the various departments of industry, art and science. At the head of this movement, are George Ripley, Minot Pratt and Charles A. Dana. We can not speak in too high terms of these men and their enterprise. They are gentlemen of high standing in the community, and unite in an eminent degree, talent, scientific attainments and refinement, with great practical energy and experience. This a.s.sociation has a fine spiritual basis in those already connected with it, and we hope that it will be able to rally to its aid the industrial skill and capital necessary to organize an a.s.sociation, in which productive labor, art, science, and the social and the religious affections, will be so wisely and beautifully blended and combined, that they will lend reciprocal strength, support, elevation and refinement to each other, and secure abundance, give health to the body, development and expansion to the mind, and exaltation to the soul. We are convinced that there are abundant means and material in New England now ready to form a fine a.s.sociation; they have only to be sought out and brought together."

From these hints it is evident that the Brook Farmers were fully converted to Fourierism in the winter of 1843-4, and that William H.

Channing led the way in this conversion. He had been publis.h.i.+ng the _Present_ since September 1843, side by side with the _Phalanx_ (which commenced in October of that year); and though he, like the rest of the Ma.s.sachusetts Socialists, began with some shyness of Fourierism, he had gradually fallen into the Brisbane and Greeley movement, till at last the _Present_ was hardly distinguishable in its general drift from the _Phalanx_. Accordingly in April, 1844, just at the time when the _Dial_ ended its career, as we have seen, with a confession of quasi-conversion to Fourierism, the _Present_ also concluded its labors with a twenty-five-page exposition of Fourier's system, and the _Phalanx_ a.s.sumed its subscription list.

The connection of the Channings with Fourierism, then, stands thus: Dr. Channing, the first medium of the Unitarian afflatus, was the father (by suggestion) of the Brook Farm a.s.sociation, which was originally called the West Roxbury Community. William H. Channing, the second medium according to Miss Peabody, converted this Community to Fourierism and changed it into a Phalanx. The _Dial_, which Emerson says was also a suggestion of Dr. Channing, and the _Present_, which was edited by William H. Channing, ended their careers in the same month, both hailing the advent of Fourierism, and the _Phalanx_ and _Harbinger_ became their successors.

The _Dial_ and _Present_, in thus surrendering their Roxbury daughter as a bride to Fourierism, did not neglect to give her with their dying breath some good counsel and warning. We will grace our pages with a specimen from each. Miss Peabody in the _Dial_ moralizes thus:

"The social pa.s.sions, set free to act, do not carry within them their own rule, nor the pledge of conferring happiness. They can only get this from the free action upon them of the intellectual pa.s.sions which const.i.tute human reason.

"But these functions of reason, do they carry within themselves the pledge of their own continued health and harmonious action?

"Here Fourierism stops short, and, in so doing, proves itself to be, not a life, a soul, but only a body. It may be a magnificent body for humanity to dwell in for a season; and one for which it may be wise to quit old diseased carcases, which now go by the proud name of civilization. But if its friends pretend for it any higher character than that of a body, thus turning men from seeking for principles of life essentially above organization, it will prove but another, perhaps a greater curse.

"The question is, whether the Phalanx acknowledges its own limitations of nature, in being an organization, or opens up any avenue into the source of life that shall keep it sweet, enabling it to a.s.similate to itself contrary elements, and consume its own waste; so that, phoenix-like, it may renew itself forever in greater and finer forms.

"This question, the Fourierists in the convention, from whom alone we have learned any thing of Fourierism, did not seem to have considered. But this is a vital point.

"The life of the world is now the Christian life. For eighteen centuries, art, literature, philosophy, poetry, have followed the fortunes of the Christian idea. Ancient history is the history of the apotheosis of nature, or natural religion; modern history is the history of an idea, or revealed religion. In vain will any thing try to be, which is not supported thereby.

Fourier does homage to Christianity with many words. But this may be cant, though it thinks itself sincere. Besides, there are many things which go by the name of Christianity, that are not it.

"Let the Fourierists see to it, that there be freedom in their Phalanxes for churches, unsupported by their material organization, and lending them no support on their material side. Independently existing, within them but not of them, feeding on ideas, forgetting that which is behind petrified into performance, and pressing on to the stature of the perfect man, they will finally spread themselves in spirit over the whole body.

"In fine, it is our belief, that unless the Fourierist bodies are made alive by Christ, 'their const.i.tution will not march;'

and the galvanic force of reaction, by which they move for a season, will not preserve them from corruption. As the corruption of the best is the worst, the warmer the friends of Fourierism are, the more awake should they be to this danger, and the more energetic to avert it."

Charles Lane in the _Present_ discoursed still more profoundly, as follows:

"Some questions, of a nice importance, may be considered by the Phalanx before they set out, or at least on the journey, for they will have weighty, nay, decisive influences on the final result. One of these, perhaps the one most deserving attention, nay, perhaps that upon which all others hinge, is the adjustment of those human affections, out of which the present family arrangements spring. In a country like the United States of North America, where food is very cheap, and all the needs of life lie close to the industrious hand, it is very rare to find a family of old parents with their sons and daughters married and residing under the same roof. The universal bond is so weak, or the individual bond is so strong, that one married pair is deemed a sufficient swarm of human bees to hive off and form a new colony. How, then, can it be hoped that there is universal affection sufficient to unite many such families in one body for the common good? If, with the natural affections to aid the attempt to meliorate the hards.h.i.+ps and difficulties in natural life, it is rare, nay, almost impossible, to unite three families in one bond of fellows.h.i.+p, how shall a greater number be brought together? If, in cases where the individual characters are known, can be relied on, are trusted with each other's affections, property and person, such union can not be formed, how shall it be constructed among strangers, or doubtful, or untried characters? The pressing necessities in isolated families, the great advantages in even the smallest union, are obvious to all, not least to the country families in this land; yet they unite not, but out of every pair of affectionate hearts they construct a new roof-tree, a new hearth-stone, at which they wors.h.i.+p as at their exclusive altar.

"Is there some secret leaven in this conjugal mixture, which declares all other union to be out of the possible affinities?

Is this mixture of male and female so very potent, as to hinder universal or even general union? Surely it can not happen, in all those numerous instances wherein re-unions of families would obviously work so advantageously for all parties, that there are qualities of mind so foreign and opposed, that no one could beneficially be consummated. Or is it certain, that in these natural affections and their consequences in living offspring, there is an element so subversive of general a.s.sociation that the two can not co-exist? The facts seem to maintain such a hypothesis. History has not yet furnished one instance of combined individual and universal life. Prophecy holds not very strong or clear language on the point. Plato scarcely fancied the possible union of the two affections; the religious a.s.sociations of past or present times have not attempted it; and Fourier, the most sanguine of all futurists, does not deliver very succinct or decisive oracles on the subject.

"Can we make any approximation to axiomatical truth for ourselves? May we not say that it is no more possible for the human affections to flow at once in two opposite directions, than it is for a stream of water to do so? A divided heart is an impossibility. We must either serve the universal (G.o.d), or the individual (Mammon). Both we can not serve. Now, marriage, as at present const.i.tuted, is most decidedly an individual, and not a universal act. It is an individual act, too, of a depreciated and selfish kind. The spouse is an expansion and enlargement of one's self, and the children partic.i.p.ate of the same nature. The all-absorbent influence of this union is too obvious to be dwelt upon. It is used to justify every glaring and cruel act of selfish acquisition. It is made the ground-work of the inst.i.tution of property, which is itself the foundation of so many evils. This inst.i.tution of property and its numerous auxiliaries must be abrogated in a.s.sociative life, or it will be little better than isolated life. But it can not, it will not be repealed, so long as marital unions are indulged in; for, up to this very hour, we are celebrating the act as the most sacred on earth, and what is called providing for the family, as the most onerous and holy duty.

"The lips of the purest living advocates of human improvement, Pestalozzi, J.P. Greaves and others, are scarcely silent from the most strenuous appeals to mothers, to develop in their offspring the germs of all truth, as the highest resource for the regeneration of our race; and we are now turning round upon them and declaring, that naught but a deeper development of mortal selfishness can result from such a course. At least such seems to be a consequence of the present argument. Yet, if it be true, we must face it. This is at least an inquiry which must be answered. It is certain, indeed, that if there be a source of truth in the human soul, deeper than all selfishness, it may be consciously opened by appeals which shall enforce their way beneath the human selfishness which is superinc.u.mbent on the divine origin. Then we may possibly be at work on that ground whereon universal a.s.sociation can be based. But must not, therefore, individual (or dual) union cease? Here is our predicament. It haunts us at every turn; as the poets represent the disturbed wanderings of a departed spirit. And reconciliation of the two is not yet so clearly revealed to the faithful soul, as the headlong indulgence is practiced by the selfish. It is an axiom that new results can only be arrived at by action on new principles, or in new modes. The old principle and mode of isolated families has not led to happy results. This is a fact admitted on all hands. Let us then try what the consociate, or universal family will produce. But, then, let us not seduce ourselves by vain hopes. Let us not fail to see, that to this end the individual selfishness, or, if so they must be called, the holy gratifications of human nature, must be sacrificed and subdued. As has been affirmed above, the two can not be maintained together. We must either cling to heaven, or abide on earth; we must adhere to the divine, or indulge in the human attractions. We must either be wedded to G.o.d or to our fellow humanity. To speak in academical language, the conjunction in this case is the disjunctive 'or,' not the copulative 'and.' Both these marriages, that is, of the soul with G.o.d, and of soul with soul, can not exist together. It remains, therefore, for us, for the youthful spirit of the present, for the faithfully intelligent and determinedly true, to say which of the two marriages they will entertain."

In consummation of their union with Fourierism, the Brook Farmers formed and published a new const.i.tution, confessing in its preamble their conversion, and offering themselves to Socialists at large as a nucleus for a model Phalanx. They say:

"The a.s.sociation at Brook Farm has now been in existence upwards of two years. Originating in the thought and experience of a few individuals, it has. .h.i.therto worn, for the most part, the character of a private experiment, and has avoided rather than sought the notice of the public. It has, until the present time, seemed fittest to those engaged in this enterprise to publish no statements of their purposes or methods, to make no promises or declarations, but quietly and sincerely to realize as far as might be possible, the great ideas which gave the central impulse to their movement. It has been thought that a steady endeavor to embody these ideas more and more perfectly in life, would give the best answer, both to the hopes of the friendly and the cavils of the skeptical, and furnish in its results the surest grounds for any larger efforts.

"Meanwhile every step has strengthened the faith with which we set out; our belief in a divine order of human society, has in our own minds become an absolute certainty; and considering the present state of humanity and of social science, we do not hesitate to affirm that the world is much nearer the attainment of such a condition than is generally supposed. The deep interest in the doctrine of a.s.sociation which now fills the minds of intelligent persons every where, indicates plainly that the time has pa.s.sed when even initiative movements ought to be prosecuted in silence, and makes it imperative on all who have either a theoretical or practical knowledge of the subject, to give their share to the stock of public information.

"Accordingly we have taken occasion at several public meetings recently held in Boston, to state some of the results of our studies and experience, and we desire here to say emphatically, that while on the one hand we yield an unqualified a.s.sent to that doctrine of universal unity which Fourier teaches, so on the other, our whole observation has shown us the truth of the practical arrangements which he deduces therefrom. The law of groups and series is, as we are convinced, the law of human nature, and when men are in true social relations their industrial organization will necessarily a.s.sume those forms.

"But beside the demand for information respecting the principles of a.s.sociation, there is a deeper call for action in the matter.

We wish, therefore, to bring Brook Farm before the public, as a location offering at least as great advantages for a thorough experiment as can be found in the vicinity of Boston. It is situated in West Roxbury, three miles from the depot of the Dedham Branch Railroad, and about eight miles from Boston, and combines a convenient nearness to the city, with a degree of retirement and freedom from unfavorable influences, unusual even in the country. The place is one of great natural beauty, and indeed the whole landscape is so rich and various as to attract the notice even of casual visitors. The farm now owned by the a.s.sociation contains two hundred and eight acres, of as good quality as any land in the neighborhood of Boston, and can be enlarged by the purchase of land adjoining, to any necessary extent. The property now in the hands of the a.s.sociation is worth nearly or quite thirty thousand dollars, of which about twenty-two thousand dollars is invested either in the stock of the company, or in permanent loans at six per cent., which can remain as long as the a.s.sociation may wish.

"The fact that so large an amount of capital is already invested and at our service, as the basis of more extensive operations, furnishes a reason why Brook Farm should be chosen as the scene of that practical trial of a.s.sociation which the public feeling calls for in this immediate vicinity, instead of forming an entirely new organization for that purpose. The completeness of our educational department is also not to be overlooked. This has. .h.i.therto received our greatest care, and in forming it we have been particularly successful. In any new a.s.sociation it must be many years before so many accomplished and skillful teachers in the various branches of intellectual culture could be enlisted. Another strong reason is to be found in the degree of order our organization has already attained, by the help of which a large a.s.sociation might be formed without the losses and inconveniences which would otherwise necessarily occur. The experience of nearly three years in all the misfortunes and mistakes incident to an undertaking so new and so little understood, carried on throughout by persons not entirely fitted for the duties they have been compelled to perform, has, we think, prepared us to a.s.sist in the safe conduct of an extensive and complete a.s.sociation.

"Such an inst.i.tution, as will be plain to all, can not by any sure means be brought at once and full-grown into existence. It must, at least in the present state of society, begin with a comparatively small number of select and devoted persons, and increase by natural and gradual aggregations. With a view to an ultimate expansion into a perfect Phalanx, we desire to organize immediately the three primary departments of labor, agriculture, domestic industry and the mechanic arts. For this purpose additional capital will be needed, etc.

GEORGE RIPLEY, MINOT PRATT, CHARLES A. DANA.

"_Brook Farm, January 18, 1844._"

Here follows the usual appeal for co-operation and investments. In October following a second edition of this const.i.tution was issued, in the preamble of which the officers say:

"The friends of the cause will be gratified to learn, that the appeal in behalf of Brook Farm, contained in the introductory statement of our const.i.tution, has been generously answered, and that the situation of the a.s.sociation is highly encouraging. In the half-year that has elapsed, our numbers have been increased by the addition of many skillful and enthusiastic laborers in various departments, and our capital has been enlarged by the subscription of about ten thousand dollars. Our organization has acquired a more systematic form, though with our comparatively small numbers we can only approximate to truly scientific arrangements. Still with the unavoidable deficiencies of our groups and series, their action is remarkable, and fully justifies our antic.i.p.ations of great results from applying the principles of universal order to industry.

"We have made considerable agricultural improvements; we have erected a work-shop sixty feet by twenty-eight for mechanics of several trades, some of which are already in operation; and we are now engaged in building a section one hundred and seventy-five feet by forty, of a Phalanstery or unitary dwelling. Our first object is to collect those who, from their character and convictions, are qualified to aid in the experiment we are engaged in, and to furnish them with convenient and comfortable habitations, at the smallest possible outlay. For this purpose the most careful economy is used, though we are yet able to attain many of the peculiar advantages of the a.s.sociated household. Still for transitional society, and for comparatively temporary use, a social edifice can not be made free from the defects of civilized architecture.

When our Phalanx has become sufficiently large, and has in some measure accomplished its great purposes, the serial organization of labor and unitary education, we shall have it in our power to build a Phalanstery with the magnificence and permanence proper to such a structure."

Whereupon the appeal for help is repeated. Finally, in May 1845 this new const.i.tution was published in the _Phalanx_, with a new preamble.

In the previous editions the society had been styled the "Brook Farm a.s.sociation for Education and Industry;" but in this issue, Article 1 Section 1 declares that "the name of this a.s.sociation shall be The Brook Farm Phalanx." We quote a few paragraphs from the preamble:

"At the last session of the legislature of Ma.s.sachusetts, our a.s.sociation was incorporated under the name which it now a.s.sumes, with the right to hold real estate to the amount of one hundred thousand dollars. This confers upon us all the usual powers and privileges of chartered companies.

"Nothing is now necessary to the greatest possible measure of success, but capital to furnish sufficient means to enable us to develop every department to advantage. This capital we can now apply profitably and without danger of loss. We are well aware that there must be risk in investing money in an infant a.s.sociation, as well as in any other untried business; but with the labors of nearly four years we have arrived at a point where this risk hardly exists.

"By that increasing number whose most ardent desire is to see the experiment of a.s.sociation fairly tried, we are confident that the appeal we now make will not be received without the most generous response in their power. As far as their means and their utmost exertions can go, they will not suffer so favorable an opportunity for the realization of their fondest hopes to pa.s.s unimproved. Nor do we call upon Americans alone, but upon all persons of whatever nation, to whom the doctrines of universal unity have revealed the destiny of man. Especially to those n.o.ble men who in Europe have so long and so faithfully labored for the diffusion and propagation of these doctrines, we address what to them will be an occasion of the highest joy, an appeal for fraternal co-operation in behalf of their realization. We announce to them the dawning of that day for which they have so hopefully and so bravely waited, the upspringing of those seeds that they and their compeers have sown. To them it will seem no exaggeration to say that we, their younger brethren, invite their a.s.sistance in a movement which, however humble it may superficially appear, is the grandest both in its essential character and its consequences, that can now be proposed to man; a movement whose purpose is the elevation of humanity to its integral rights, and whose results will be the establishment of happiness and peace among the nations of the earth.

"By order of the Central Council, "GEORGE RIPLEY, _President_.

"_West Roxbury, May 20, 1845._"

CHAPTER XL.

BROOK FARM PROPAGATING FOURIERISM.

Brook Farm having attained the dignity of incorporation and a.s.sumed the t.i.tle of Phalanx, was ready to undertake the enterprise of propagating Fourierism. Accordingly, in the same number of the _Phalanx_ that published the appeal recited at the close of our last chapter, appeared the prospectus of a new paper to be called the _Harbinger_, with the following editorial notice:

"Our subscribers will see by the prospectus that the name of the _Phalanx_ is to be changed for that of the _Harbinger_, and that the paper is to be printed in future by the Brook Farm Phalanx."

From this time the main function of Brook Farm was propagandism. It published the _Harbinger_ weekly, with a zeal and ability of which our readers have seen plenty of specimens. It also inst.i.tuted a missionary society and a lecturing system, of which we will now give some account.

New York had hitherto been the head-quarters of Fourierism. Brisbane, Greeley and G.o.dwin, the primary men of the cause, lived and published there; the _Phalanx_ was issued there; the National Conventions had been held there; and there was the seat of the Executive Committee that made several abortive attempts to inst.i.tute a confederation of a.s.sociations and a national organization of Socialists. But after the conversion of Brook Farm, the center of operations was removed from New York to Ma.s.sachusetts. As the _Harbinger_ succeeded to the subscription-list and propagandism of the _Phalanx_, so a new National Union of Socialists, having its head-quarters nominally at Boston, but really at Brook Farm, took the place of the old New York Conventions.

Of this organization, William H. Channing was the chief-engineer; and his zeal and eloquence in that capacity for a short time, well ent.i.tled him to the honors of the chief Apostle of Fourierism. In fact he succeeded to the post of Brisbane. This will be seen in the following selections from the _Harbinger_:

[From William H. Channing's Appeal to a.s.sociationists.]