CHAPTER XXXIX.

CONVERSION OF BROOK FARM TO FOURIERISM.

At the beginning of our history of the Fourier epoch, we gave an

account of the origin of the Brook Farm Association in 1841, and

traced its career till the latter part of 1843. So far we found it to

be an original American experiment, not affiliated to Fourier, but to

Dr. Channing; and we classed it with the Hopedale, Northampton and

Skaneateles Communities, as one of the preparations for Fourierism.

Now, at the close of our history, we must return to Brook Farm and

follow it through its transformation into a Fourierist Phalanx, and

its career as a public teacher and propagandist.

In the final number of the _Dial_, dated April 1844, Miss E.P. Peabody

published an article on Fourierism, which commences as follows:

"In the last week of December, 1843, and first week of January,

1844, a convention was held in Boston, which may be considered

as the first publication of Fourierism in this region.

"The works of Fourier do not seem to have reached us, and this

want of text has been ill supplied by various conjectures

respecting them; some of which are more remarkable for the

morbid imagination they display than for their sagacity. For

ourselves we confess to some remembrances of vague horror

connected with this name, as if it were some enormous parasitic

plant, sucking the life principles of society, while it spread

apparently an equal shade, inviting man to repose under its

beautiful but poison-dropping branches. We still have a certain

question about Fourierism, considered as a catholicon for evil;

but our absurd horrors were dissipated, and a feeling of genuine

respect for the friends of the movement ensured, as we heard the

exposition of the doctrine of Association, by Mr. Channing and

others. That name [Channing] already consecrated to humanity,

seemed to us to have worthily fallen, with the mantle of the

philanthropic spirit, upon this eloquent expounder of Socialism;

in whose voice and countenance, as well as in his pleadings for

humanity, the spirit of his great kinsman still seemed to speak.

We can not sufficiently lament that there was no reporter of the

speech of Mr. Channing."

At the close of this article Miss Peabody says:

"We understand that Brook Farm has become a Fourierist

establishment. We rejoice in this, because such persons as form

that Association, will give it a fair experiment. We wish it

Godspeed. May it become a University, where the young American

shall learn his duties, and become worthy of this broad land of

his inheritance."

William H. Channing, in the _Present_, January 15, 1844, gives an

account of this same Boston convention, from which we extract as

follows:

"This convention marked an era in the history of New England.

It was the commencement of a public movement upon the subject of

social reform, which will flow on, wider, deeper, stronger,

until it has proved in deeds the practicability of societies

organized, from their central principle of faith to the minutest

detail of industry and pleasure, according to the order of love.

This movement has been long gathering. A hundred rills and

rivers of humanity have fed it.

"The number of attendants and their interest increased to the

end, as was manifested by the continuance of the meetings from

Wednesday, December 27th, when the convention had expected to

adjourn, through Thursday and Friday. The convention was

organized by the choice of William Bassett, of Lynn, as

President; of Adin Ballou, of Hopedale, G.W. Benson, of

Northampton, George Ripley, of Brook Farm, and James N. Buffum,

of Lynn, as Vice-Presidents; and of Eliza J. Kenney, of Salem,

and Charles A. Dana, of Brook Farm, as Secretaries. The

Associations of Northampton, Hopedale and Brook Farm, were each

well represented.

"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 gratitude 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 Association, near Boston, is now in process of

transformation and extension from its former condition of an

educational establishment mainly, to a regularly organized

Association, 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 Association 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 Association, 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 Association; 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 publishing 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 Massachusetts 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_ assumed 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 Association, 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 passions, 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

passions which constitute 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 assimilate 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 constitution 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 hardships and difficulties in natural

life, it is rare, nay, almost impossible, to unite three

families in one bond of fellowship, 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 worship 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 Association 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

Associations 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 (God), or the

individual (Mammon). Both we can not serve. Now, marriage, as at

present constituted, 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 participate 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

institution of property, which is itself the foundation of so

many evils. This institution of property and its numerous

auxiliaries must be abrogated in associative 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 superincumbent on the

divine origin. Then we may possibly be at work on that ground

whereon universal Association 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 God 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 God, 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 constitution, confessing in its preamble

their conversion, and offering themselves to Socialists at large as a

nucleus for a model Phalanx. They say:

"The Association at Brook Farm has now been in existence upwards

of two years. Originating in the thought and experience of a

few individuals, it has hitherto 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 Association which now fills the

minds of intelligent persons every where, indicates plainly that

the time has passed 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 assent 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 assume those forms.

"But beside the demand for information respecting the principles

of Association, 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

Association 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 Association 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 Association 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 Association 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 hitherto received our greatest care, and in forming it we

have been particularly successful. In any new Association 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 Association 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 assist in the safe conduct of an extensive

and complete Association.

"Such an institution, 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 constitution 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 constitution, has been generously answered, and

that the situation of the Association 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 anticipations 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 Associated 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 constitution was published in the _Phalanx_, with a new preamble.

In the previous editions the society had been styled the "Brook Farm

Association for Education and Industry;" but in this issue, Article 1

Section 1 declares that "the name of this Association shall be The

Brook Farm Phalanx." We quote a few paragraphs from the preamble:

"At the last session of the legislature of Massachusetts, our

Association was incorporated under the name which it now

assumes, 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

Association, 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 Association 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

pass 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 noble 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 assistance 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 assumed

the title 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 instituted 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 Godwin, 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 institute a confederation of

Associations and a national organization of Socialists. But after the

conversion of Brook Farm, the center of operations was removed from

New York to Massachusetts. 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

entitled 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 Associationists.]

"BRETHREN:

"Your prompt and earnest co-operation is requested in fulfilling

the design of a society organized May 27, 1846, at Boston,

Massachusetts, by a general convention of the friends of

Association. This design may be learned from the following

extracts from its constitution:

"'I. The name of this society shall be the American Union of

Associationists.

"'II. Its purpose shall be the establishment of an order of

society based on a system of joint-stock property; co-operative

labor; association of families; equitable distribution of

profits; mutual guarantees; honors according to usefulness;

integral education; unity of interests: which system we believe

to be in accord with the laws of divine providence and the

destiny of man.

"'III. Its method of operation shall be the appointment of

agents, the sending out of lecturers, the issuing of

publications, and the formation of a series of affiliated

societies which shall be auxiliary to the parent society; in

holding meetings, collecting funds, and in every way diffusing

the principles of Association: and preparing for their practical

application, etc.'

"We have a solemn and glorious work before us: 1, To

indoctrinate the whole people of the United States with the

principles of associative unity; 2, To prepare for the time when

the nation, like one man, shall re-organize its townships upon

the basis of perfect justice.

"A nobler opportunity was certainly never opened to men, than

that which here and now welcomes Associationists. To us has been

given the very word which this people needs as a guide in its

onward destiny. This is a Christian Nation; and Association

shows how human societies may be so organized in devout

obedience to the will of God, as to become true brotherhoods,

where the command of universal love may be fulfilled indeed.

Thus it meets the present wants of Christians; who, sick of

sectarian feuds and theological controversies, shocked at the

inconsistencies which disgrace the religious world, at the

selfishness, ostentation, and caste which pervade even our

worshiping assemblies, at the indifference of man to the claims

of his fellow-man throughout our communities in country and

city, at the tolerance of monstrous inhumanities by professed

ministers and disciples of him whose life was love, are longing

for churches which may be really houses of God, glorified with

an indwelling spirit of holiness, and filled to overflowing with

heavenly charity.

"Brethren! Can men engaged in so holy and humane a cause as

this, which fulfills the good and destroys the evil in existing

society throughout our age and nation, which teaches unlimited

trust in Divine love, and commands perfect obedience to the laws

of Divine order among all people, which heralds the near advent

of the reign of heaven on earth--be timid, indifferent,

sluggish? Abiding shame will rest upon us, if we put not forth

our highest energies in fulfillment of the present command of

Providence. Let us be up and doing with all our might.

"The measures which you are now requested at once and

energetically to carry out, are the three following: 1, Organize

affiliated societies to act in concert with the American Union

of Associationists; 2, Circulate the _Harbinger_ and other

papers devoted to Association; 3, Collect funds for the purpose

of defraying the expenses of lectures and tracts. It is proposed

in the autumn and winter to send out lecturers, in bands and

singly, as widely as possible.

"Our white flag is given to the breeze. Our threefold motto,

"Unity of man with man in true society,

"Unity of man with God in true religion,

"Unity of man with nature in creative art and industry,

"Is blazoned on its folds. Let hearts, strong in the might of

faith and hope and charity, rally to bear it on in triumph. We

are sure to conquer. God will work with us; humanity will

welcome our word of glad tidings. The future is ours. On! in the

name of the Lord.

WILLIAM HENRY CHANNING,

"_Cor. Sec. of the Am. Un. of Associationists._

"_Brook Farm, June 6, 1846._"

In connection with this appeal, an editorial announced

_The Mission of Charles A. Dana._

"The operations of the 'American Union,' will be commenced

without delay. Mr. Dana will shortly make a tour through the

State of New York as its agent. He will lecture in the principal

towns, and take every means to diffuse a knowledge of the

principles of Association. Our friends are requested to use

their best exertions to prepare for his labors, and give

efficiency to them."

A meeting of the American Union of Associationists is reported in the

_Harbinger_ of June 27, at which all the speakers except Mr. Brisbane,

were Brook Farmers. The session continued two days, and William H.

Channing made the closing and electric speeches for both days. The

editor says:

"Mr. Channing closed the first day in a speech of the loftiest

and purest eloquence, in which he declared the great problem and

movement of this day to be that of realizing a unitary church;

showed how utterly unchristian is every thing now calling itself

a church, and how impossible the solution of this problem, so

long as industry tends only to isolate those who would be

Christians, and to make them selfish; and ended with announcing

the life-long pledge into which the believers in associative

unity in this country have entered, that they will not rest nor

turn back until the mind of this whole nation is made to see and

own the truth which there is in their doctrines. The effect upon

all present was electric, and the resolution to adjourn to the

next evening, was a resolution to commence then in earnest a

great work."

After mentioning many good things said and done on the second day, the

editor says:

"It was understood that the whole would be brought to a head and

the main and practical business of the meeting set forth by Mr.

Channing. His appeal, alike to friends and to opposers of the

cause, will dwell like a remembered inspiration in all our

minds. It spoke directly to the deepest religious sentiment in

every one, and awakened in each a consciousness of a new energy.

All the poetic wealth and imagery of the speaker's mind seemed

melted over into the speech, as if he would pour out all his

life to carry conviction into the hearts of others. He seemed an

illustration of a splendid figure which he used, to show the

present crisis in this cause. 'It was,' said he, 'nobly,

powerfully begun in this country; but, there has been a pause in

our movement. When Benvenuto Cellini was casting his great

statue, wearied and exhausted he fell asleep. He was roused by

the cries of the workmen; Master, come quick, the fires have

gone down, and the metal has caked in the running! He hesitated

not a moment, but rushed into the palace, seized all the gold

and silver vessels, money, ornaments, which he could find, and

poured them into the furnace; and whatever he could lay hands on

that was combustible, he took to renew the fire. We must begin

anew, said he. And the flames roared, and the metal began to

run, and the Jupiter came out in complete majesty. Just so our

greater work has caked in the running. We have been luke-warm;

we have slept. But shall not we throw in all our gold and

silver, and throw in ourselves too, since our work is to produce

not a mere statue, but a harmonious life of man made perfect in

the image of God? Who ever had such motive for action? The

Crusaders, on their knees and upon the hilts of their swords,

which formed a cross, daily dedicated their lives and their all

to the pious resolution of re-conquering the sepulcher in which

the dead Lord was laid. But ours is the calling, not to conquer

the sepulcher of the dead Lord, but to conquer the world, and

bring it in subjection to truth, love and beauty, that the

living Christ may at length return and enter upon his Kingdom of

Heaven on the earth.'

"We by no means intend this as a report of Mr. Channing's

speech. To reproduce it at all would be impossible. We only tell

such few things as we easily remember. He closed with requesting

all who had signed the constitution, or who were ready to

co-operate with the American Union, to remain at a business

meeting.

"The hour was late and the business was made short. The plans of

the executive committee were stated and approved. These were, 1,

to send out lecturers; a beginning having been already made in

the appointment of Mr. Charles A. Dana as an agent of the

society, to proceed this summer upon a lecturing tour through

New York, Western Pennsylvania and Ohio; 2, to support the

_Harbinger_; and 3, to publish tracts."

This report is followed by another stirring appeal from the Secretary,

of which the following is the substance:

"ACTION!--Fellow Associationists, Brethren, Sisters, each and

all! You are hereby once again earnestly entreated, in the name

of our cause of universal unity, at once to co-operate

energetically in carrying out the proposed plans of the American

Union:

"1. Form societies. 2. Circulate the _Harbinger_. 3. Raise

funds. We wish to find one hundred persons in the United States,

who will subscribe $100 a year for three years, in permanently

establishing the work of propagation; or two hundred persons who

will subscribe $50. Do you know any persons in your neighborhood

who will for one year, three years, five years, contribute for

this end? Be instant, friends, in season and out of season, in

raising a permanent fund, and an immediate fund. This whole

nation must hear our gospel of glad tidings. Will you not aid?

"WILLIAM H. CHANNING.

"_Cor. Sec. of the Am. Un. of Associationists._"

How far Mr. Dana fulfilled the missionary programme assigned to him,

we have not been able to discover. But we find that the two most

conspicuous lecturers sent abroad by the American Union were Messrs

John Allen and John Orvis. These gentlemen made two or three tours

through the northern part of New England; and in the fall of 1847 they

were lecturing or trying to lecture in Utica, Syracuse, Rochester, and

other parts of the state of New York, as we mentioned in our account

of the Skaneateles and Sodus Bay Associations. But the harvest of

Fourierism was past, and they complained sorely of the neglect they

met with, in consequence of the bad odor of the defunct Associations.

This is the last we hear of them. The American Union continued to

advertise itself in the _Harbinger_ till that paper disappeared in

February 1849; but its doings after 1846 seem to have been limited to

anniversary meetings.

CHAPTER XLI.

BROOK FARM PROPAGATING SWEDENBORGIANISM.

Our history of the career of Brook Farm in its final function of

public teacher and propagandist, would not be complete without some

account of its agency in the great Swedenborgian revival of modern

times.

In a series of articles published in the Oneida _Circular_ a year or

two ago, under the title of _Swedenborgiana_, the author of this

history said:

"The foremost and brightest of the Associations that rose in the

Fourier excitement, was that at Brook Farm. The leaders were men

whose names are now high in literature and politics. Ripley,

Dana, Channing, Dwight and Hawthorne, are specimens of the list.

Most of them were from the Unitarian school, whose head-quarters

are at Boston and Cambridge. The movement really issued as much

from transcendental Unitarianism as from Fourierism. It was

religious, literary and artistic, as well as social. It had a

press, and at one time undertook propagandism by missionaries

and lectures. Its periodical, the _Harbinger_, was ably

conducted, and very charming to all enthusiasts of progress. Our

Putney school, which had not then reached Communism, was among

the admirers of this periodical, and undoubtedly took an impulse

from its teachings. The Brook Farm Association, as the leader

and speaker of the hundred others that rose with it, certainly

contributed most largely to the effect of the general movement

begun by Brisbane and Greeley. But the remarkable fact, for the

sake of which I am calling special attention to it, is, that in

its didactic function, it brought upon the public mind, not only

a new socialism but a new religion, and that religion was

_Swedenborgianism_.

"The proof of this can be found by any one who has access to the

files of the _Harbinger_. I could give many pages of extracts in

point. The simple truth is that Brook Farm and the _Harbinger_

meant to propagate Fourierism, but succeeded only in propagating

Swedenborgianism. The Associations that arose with them and

under their influence, passed away within a few years, without

exception; but the surge of Swedenborgianism which they started,

swept on among their constituents, and, under the form of

Spiritualism, is sweeping on to this day.

"Swedenborgianism went deeper into the hearts of the people than

the Socialism that introduced it, because it was a _religion_.

The Bible and revivals had made men hungry for something more

than social reconstruction. Swedenborg's offer of a new heaven

as well as a new earth, met the demand magnificently. He suited

all sorts. The scientific were charmed, because he was primarily

a son of science, and seemed to reduce the universe to

scientific order. The mystics were charmed, because he led them

boldly into all the mysteries of intuition and invisible worlds.

The Unitarians liked him, because, while he declared Christ to

be Jehovah himself, he displaced the orthodox ideas of Sonship

and tri-personality, and evidently meant only that Christ was

an illusive representation of the Father. Even the infidels

liked him, because he discarded about half the Bible, including

all Paul's writings, as 'not belonging to the Word,' and made

the rest a mere 'nose of wax' by means of his doctrine of the

'internal sense.' His vast imaginations and magnificent promises

chimed in exactly with the spirit of the accompanying

Socialisms. Fourierism was too bald a materialism to suit the

higher classes of its disciples, without a religion

corresponding. Swedenborgianism was a godsend to the enthusiasts

of Brook Farm; and they made it the complement of Fourierism.

"Swedenborg's writings had long been circulating feebly in this

country, and he had sporadic disciples and even churches in our

cities, before the new era of Socialism. But any thing like a

general interest in his writings had never been known, till

about the period when Brook Farm and the _Harbinger_ were in the

ascendant. Here began a movement of the public mind toward

Swedenborg, as palpable and portentous as that of Millerism or

the old revivals.

"But Young America could not receive an old and foreign

philosophy like Swedenborg's, without reacting upon it and

adapting it to its new surroundings. The old afflatus must have

a new medium. In 1845 the movement which commenced at Brook Farm

was in full tide. In 1847 the great American Swedenborg, Andrew

Jackson Davis, appeared, and Professor Bush gave him the right

hand of fellowship, and introduced him into office as the medium

and representative of the 'illustrious Swede,' while the

_Harbinger_ rejoiced over them both.

"Here I might show by chapter and verse from Davis's and Bush's

writings, exactly how the conjunction between them took place;

how Davis met Swedenborg's ghost in a graveyard near

Poughkeepsie in 1844, and from him received a commission to help

the 'inefficient' efforts of Christ to regulate mankind; how he

had another interview with the same ghost in 1846, and was

directed by him to open correspondence with Bush; how Bush took

him under his patronage, watched and studied him for months, and

finally published his conclusion that Davis was a true medium of

Swedenborg, providentially raised up to confirm his divine

mission and teachings; and finally, how Bush and Davis quarreled

within a year, and mutually repudiated each other's doctrines;

but I must leave details and hurry on to the end.

"After 1847 Swedenborgianism proper subsided, and 'Modern

Spiritualism' took its place. But the character of the two

systems, as well as the history of their relations to each

other, proves them to be identical in essence. Spiritualism is

Swedenborgianism Americanized. Andrew Jackson Davis began as a

medium of Swedenborg, receiving from him his commission and

inspiration, and became an independent seer and revelator, only

because, as a son, he outgrew his father. The omniscient

philosophies which the two have issued are identical in their

main ideas about intuition, love and wisdom, familiarity of the

living with the dead, classification of ghostly spheres,

astronomical theology, etc. Andrew Jackson Davis is more

flippant and superficial than Swedenborg, and less respectful

toward the Bible and the past, and in these respects he suits

his customers."

We understand that some of the Brook Farmers think this view of the

Swedenborgian influence of Brook Farm and the _Harbinger_ is

exaggerated. It will be appropriate therefore now to set forth some of

the facts and teachings which led to this view.

The first notable statement of the essential dualism between

Swedenborg and Fourier that we find in the writings of the Socialists,

is in the last chapter of Parke Godwin's "_Popular View_," published

in the beginning of 1844, a standard work on Fourierism, second in

time and importance only to Brisbane's "_Concise Exposition_." Godwin

says:

"Thus far we have given Fourier's doctrine of Universal Analogy;

but it is important to observe that he was not the first man of

modern times who communicated this view. Emanuel Swedenborg,

between whose revelations in the sphere of spiritual knowledge,

and Fourier's discoveries in the sphere of science, there has

been remarked the most exact and wonderful coincidence, preceded

him in the annunciation of the doctrine in many of its aspects,

in what is termed the doctrine of correspondence. These two

great minds, the greatest beyond all comparison in our later

days, were the instruments of Providence in bringing to light

the mysteries of His Word and Works, as they are comprehended

and followed in the higher states of existence. It is no

exaggeration, we think, to say, that they are the two

commissioned by the Great Leader of the Christian Israel, to spy

out the promised land of peace and blessedness.

"But in the discovery and statement of the doctrine of Analogy,

these authorities have not proceeded according to precisely the

same methods. Fourier has arrived at it by strictly scientific

synthesis, and Swedenborg by the study of the Scriptures aided

by Divine illumination. What is the aspect in which Fourier

views it we have shown; we shall next attempt to elucidate the

peculiar development of Swedenborg."

From this Mr. Godwin goes on to show at length the parallelism between

the teachings of these "incomparable masters." It will be seen that he

intimates that thinkers and writers before him had taken the same

view. One of these, doubtless, was Hugh Doherty, an English

Fourierist, whose writings frequently occur in the _Phalanx_ and

_Harbinger_. A very long article from him, maintaining the identity of

Fourierism and Swedenborgianism, appeared in the _Phalanx_ of

September 7, 1844. The article itself is dated London, January 30,

1844. Among other things Mr. Doherty says:

"I am a believer in the truths of the New Church, and have read

nearly all the writings of Swedenborg, and I have no hesitation

in saying that without Fourier's explanation of the laws of

order in Scriptural interpretation, I should probably have

doubted the truth of Swedenborg's illumination, from want of a

ground to understand the nature of spiritual sight in

contradistinction from natural sight; or if I had been able to

conceive the opening of the spiritual sight, and credit

Swedenborg's doctrines and affirmations, I should probably have

understood them only in the same degree as most of the members

of the New Church whom I have met in England, and that would

seem to me, in my present state, a partial calamity of cecity. I

say this in all humility and sincerity of conscience, with a

view to future reference to Swedenborg himself in the spiritual

world, and as a means of inducing the members of the New Church

generally not to be content with a superficial or limited

knowledge of their own doctrines."

In another passage Mr. Doherty claims to have been "a student of

Fourier fourteen years, and of Swedenborg two years."

In consequence partly of the new appreciation of Swedenborg that was

rising among the Fourierists, a movement commenced in England in 1845

for republishing the scientific works of "the illustrious Swede." An

Association for that purpose was formed, and several of Swedenborg's

bulkiest works were printed under the auspices of Wilkinson, Clissold

and others. This Wilkinson was also a considerable contributor to the

_Phalanx_ and _Harbinger_, as the reader will see by recurring to a

list in our chapter on the Personnel of Fourierism.

Following this movement, came the famous lecture of Ralph Waldo

Emerson on "_Swedenborg, the Mystic_," claiming for him a lofty

position as a scientific discoverer. That lecture was first published

in this country in a volume entitled, "_Representative Men_," in 1849;

but according to Mr. White (the biographer of Swedenborg), it was

delivered in England several times in 1847; and we judge from an

expression which we italicize in the following extract from it, that

it was written and perhaps delivered in this country in 1845 or 1846,

i.e. very soon after the republication movement in England:

"The scientific works [of Swedenborg] have _just now_ been

translated into English, in an excellent edition. Swedenborg

printed these scientific books in the ten years from 1734 to

1744, and they remained from that time neglected; and now, after

their century is complete, he has at last found a pupil in Mr.

Wilkinson, in London, a philosophic critic, with a coequal vigor

of understanding and imagination comparable only to Lord

Bacon's, who has produced his master's buried books to the day,

and transferred them, with every advantage, from their forgotten

Latin into English, to go round the world in our commercial and

conquering tongue. This startling reappearance of Swedenborg,

after a hundred years, in his pupil, is not the least remarkable

fact in his history. Aided, it is said, by the munificence of

Mr. Clissold, and also by his literary skill, this piece of

poetic justice is done. The admirable preliminary discourses

with which Mr. Wilkinson has enriched these volumes, throw all

the cotemporary philosophy of England into shade."

Emerson, it is true, was not a Brook Farmer; but he was the spiritual

fertilizer of all the Transcendentalists, including the Brook Farmers.

It is true also that in his lecture he severely criticised Swedenborg;

but this was his vocation: to judge and disparage all religious

teachers, especially seers and thaumaturgists. On the whole he gave

Swedenborg a lift, just as he helped the reputation of all "ethnic

Scriptures." His criticism of Swedenborg amounts to about this: "He

was a very great thinker and discoverer; but his visions and

theological teachings are humbugs; still they are as good as any

other, and rather better."

William H. Channing, another fertilizer of Brook Farm, was busy at the

same time with Emerson, in the work of calling attention to

Swedenborg. His conversions to Fourierism and Swedenborgianism seem to

have proceeded together. The last three numbers of the _Present_ are

loaded with articles extolling Swedenborg, and the editor only

complains of them that they "by no means do justice to the great

Swedish philosopher and seer." The very last article in the volume is

an item headed, "Fourier and Swedenborg," in which Mr. Charming says:

"I have great pleasure in announcing another work upon Fourier

and his system, from the pen of C.J. Hempel. This book is a very

curious and interesting one, from the attempt of the author to

show the identity or at least the extraordinary resemblance

between the views of Fourier and Swedenborg. How far Mr. Hempel

has been successful I cannot pretend to judge. But this may be

safely said, no one can examine with any care the writings of

these two wonderful students of Providence, man and the

universe, without having most sublime visions of divine order

opened upon him. Their doctrine of Correspondence and Universal

Unity accords with all the profoundest thought of the age."

Such were the influences under which Brook Farm assumed its final task

of propagandism. Let us now see how far the coupling of Fourier and

Swedenborg was kept up in the _Harbinger_.

The motto of the paper, displayed under its title from first to last,

was selected from the writings of the Swedish seer. In the editors'

inaugural address they say:

"In the words of the illustrious Swedenborg, which we have

selected for the motto of the _Harbinger_, 'All things, at the

present day, stand provided and prepared, and await the light.

The ship is in the harbor; the sails are swelling; the east wind

blows; let us weigh anchor, and put forth to sea.'"

In a glancing run through the five semi-annual volumes of the

_Harbinger_ we find between thirty and forty articles on Swedenborg

and Swedenborgian subjects, chiefly editorial reviews of books,

pamphlets, etc., with a considerable amount of correspondence from

Wilkinson, Doherty and other Swedenborgian Fourierists in England. The

burden of all these articles is the same, viz., the unity of

Swedenborgianism and Fourierism. On the one hand the Fourierists

insist that Swedenborg revealed the religion that Fourier anticipated;

and on the other the Swedenborgians insist that Fourier discovered the

divine arrangement of society that Swedenborg foreshadowed. The

reviews referred to were written chiefly by John S. Dwight and Charles

A. Dana.[B] We will give a few specimens of their utterances:

[From Editorials by John S. Dwight.]

*** "In religion we have Swedenborg; in social economy Fourier;

in music Beethoven.

*** "Swedenborg we reverence for the greatness and profundity of

his thought. We study him continually for the light he sheds on

so many problems of human destiny, and more especially for the

remarkable correspondence, as of inner with outer, which his

revelations present with the discoveries of Fourier concerning

social organization, or the outward forms of life. The one is

the great poet and high-priest, the other the great economist,

as it were, of the harmonic order, which all things are

preparing.

*** "Call not our praises of Swedenborg 'hollow;' if he offered

us ten times as much which we could not assent to, it would not

detract in the least from our reverence for the man, or our

great indebtedness to his profoundly spiritual insight.

*** "Deeper foundations for science have not been touched by any

sounding-line as yet, than these same philosophical principles

of Swedenborg. Fourier has not gone deeper; but he has shed more

light on these deep foundations, taken their measurement with a

more bold precision, and reared a no insignificant portion of

the everlasting superstructure. But in their ground they are

both one. Taken together they are the highest expression of the

tendency of human thought to universal unity."

[From Editorials by Charles A. Dana.]

*** "We recommend the writings of Swedenborg to our readers of

all denominations, as we should recommend those of any other

providential teacher. We believe that his mission is of the

highest importance to the human family, and shall take every fit

occasion to call the attention of the public to it.

*** "No man of unsophisticated mind can read Swedenborg without

feeling his life elevated into a higher plane, and his intellect

excited into new and more reverent action on some of the

sublimest questions which the human mind can approach. Whatever

may be thought of the doctrines of Swedenborg or of his visions,

the spirit which breathes from his works is pure and heavenly.

*** "We do not hesitate to say that the publication and study of

Swedenborg's scientific writings must produce a new era in human

knowledge, and thus in society.

*** "Though Swedenborg and Fourier differ in the character of

their minds, and the immediate end of their studies, the method

they adopted was fundamentally the same; their success is thus

due, not to the vastness of their genius alone, but in a measure

also to the instruments they employed. The logic of Fourier is

imperfectly stated in his doctrine of the Series, of Universal

Analogy, and of Attractions proportional to Destinies; that of

Swedenborg in the incomplete and often very obscure and

difficult expositions which appear here and there in his works,

of the doctrine of Forms; of Order and Degrees; of Series and

Society; of Influx; of Correspondence and Representation; and of

Modification. This logic appears to have existed complete in the

minds of neither of these great men; but even so much of it as

they have communicated, puts into the hands of the student the

most invaluable assistance, and attracts him to a path of

thought in which the successful explorers will receive immortal

honors from a grateful race.

*** "The chief characteristic of this epoch is, its tendency,

everywhere apparent, to unity in universality; and the men in

whom this tendency is most fully expressed are Swedenborg,

Fourier and Goethe. In these three eminent persons is summed up

the great movement toward unity in universality, in religion,

science and art, which comprise the whole domain of human

activity. In speaking of Swedenborg as the teacher of this

century in religion, some of the most obvious considerations

are his northern origin, his peculiar education, etc.

*** "We say without hesitation, that, excepting the writings of

Fourier, no scientific publications of the last fifty years are

to be compared with [the Wilkinson edition of Swedenborg] in

importance. To the student of philosophy, to the savan, and to

the votary of social science, they are alike invaluable, almost

indispensable. Whether we are inquiring for truth in the

abstract, or looking beyond the aimlessness and contradictions

of modern experimentalism in search of the guiding light of

universal principles, or giving our constant thought to the laws

of Divine Social Order, and the re-integration of the Collective

Man, we can not spare the aid of this loving and beloved sage.

His was a grand genius, nobly disciplined. In him, a devotion to

truth almost awful, was tempered by an equal love of humanity

and a supreme reverence for God. To his mind, the order of the

universe and the play of its powers were never the objects of

idle curiosity or of cold speculation. He entered into the

retreats of nature and the occult abode of the soul, as the

minister of humanity, and not as a curious explorer eager to add

to his own store of wonders or to exercise his faculties in

those difficult regions. No man had ever such sincerity, such

absolute freedom from intellectual selfishness as he."

The reader, we trust, will take our word for it, that there is a very

large amount of this sort of teaching in the volumes of the

_Harbinger_. Even Mr. Ripley himself wielded a vigorous cudgel on

behalf of Swedenborg against certain orthodox critics, and held the

usual language of his socialistic brethren about the "sublime visions

of the illustrious Swedish seer," his "bold poetic revelations," his

"profound, living, electric principles," the "piercing truth of his

productions," etc. Vide _Harbinger_, Vol. 3, p. 317.

On these and such evidences we came to the conclusion that the Brook

Farmers, while they disclaimed for Fourierism all sectarian

connections, did actually couple it with Swedenborgianism in their

propagative labors; and as Fourierism soon failed and passed away, it

turned out that their lasting work was the promulgation of

Swedenborgianism; which certainly has had a great run in this country

ever since. It would not perhaps be fair to call Fourierism, as taught

by the _Harbinger_ writers, the stalking-horse of Swedenborgianism;

but it is not too much to say that their Fourierism, if it had lived,

would have had Swedenborgianism for its state-religion. This view

agrees with the fact that the only sectarian Association, avowed and

tolerated in the Fourier epoch, was the Swedenborgian Phalanx at

Leraysville.

The entire historical sequence which seems to be established by the

facts now before us, may be stated thus: Unitarianism produced

Transcendentalism; Transcendentalism produced Brook Farm; Brook Farm

married and propagated Fourierism; Fourierism had Swedenborgianism for

its religion; and Swedenborgianism led the way to Modern Spiritualism.

FOOTNOTES:

[B] Henry James also wrote many articles for the _Harbinger_ in the

interest of Swedenborg. His subsequent career as a promulgator of the

Swedenborgian philosophy, in which he has even scaled the heights of the

_North American Review_, is well known; but perhaps it is not so well

known that he commenced that career in the _Harbinger_. He has continued

faithful to both Swedenborg and Fourier, to the present time.

CHAPTER XLII.

THE END OF BROOK FARM.

It only remains to tell what we know of the causes that brought the

Brook Farm Phalanx to its end.

Within a year from the time when it assumed the task of propagating

Fourierism, i.e. on the 3d of March, 1846, a disastrous fire

prostrated the energies and hopes of the Association. We copy from the

_Harbinger_ (March 14) the entire article reporting it:

"FIRE AT BROOK FARM.--Our readers have no doubt been informed

before this, of the severe calamity with which the Brook Farm

Association has been visited, by the destruction of the large

unitary edifice which it has been for some time erecting on its

domain. Just as our last paper was going through the press, on

Tuesday evening the 3d inst., the alarm of fire was given at

about a quarter before nine, and it was found to proceed from

the 'Phalanstery;' in a few minutes the flames were bursting

through the doors and windows of the second story; the fire

spread with almost incredible rapidity throughout the building;

and in about an hour and a-half the whole edifice was burned to

the ground. The members of the Association were on the spot in a

few moments, and made some attempts to save a quantity of lumber

that was in the basement story; but so rapid was the progress

of the fire, that this was found to be impossible, and they

succeeded only in rescuing a couple of tool-chests that had been

in use by the carpenters.

"The neighboring dwelling-house called the 'Eyry,' was in

imminent danger while the fire was at its height, and nothing

but the stillness of the night, and the vigilance and activity

of those who were stationed on its roof, preserved it from

destruction. The vigorous efforts of our nearest neighbors, Mr.

T.J. Orange, and Messrs. Thomas and George Palmer, were of great

service in protecting this building, as a part of our force were

engaged in another direction, watching the work-shop, barn, and

principal dwelling-house.

"In a short time our neighbors from the village of West Roxbury,

a mile and a-half distant, arrived in great numbers with their

engine, which together with the engines from Jamaica Plain,

Newton, and Brookline, rendered valuable assistance in subduing

the flaming ruins, although it was impossible to check the

progress of the fire, until the building was completely

destroyed. We are under the deepest obligations to the fire

companies which came, some of them five or six miles, through

deep snow on cross roads, and did every thing in the power of

skill or energy, to preserve our other buildings from ruin. Many

of the engines from Boston came four or five miles from the

city, but finding the fire going down, returned without reaching

the spot. The engines from Dedham, we understand, made an

unsuccessful attempt to come to our aid, but were obliged to

turn back on account of the condition of the roads. No efforts,

however, would have probably been successful in arresting the

progress of the flames. The building was divided into nearly a

hundred rooms in the upper stories, most of which had been

lathed for several months, without plaster, and being almost as

dry as tinder, the fire flashed through them with terrific

rapidity.

"There had been no work performed on this building during the

winter months, and arrangements had just been made to complete

four out of the fourteen distinct suites of apartments into

which it was divided, by the first of May. It was hoped that the

remainder would be finished during the summer, and that by the

first of October, the edifice would be prepared for the

reception of a hundred and fifty persons, with ample

accommodations for families, and spacious and convenient public

halls and saloons. A portion of the second story had been set

apart for a church or chapel, which was to be finished, in a

style of simplicity and elegance, by private subscription, and

in which it was expected that religious services would be

performed by our friend William H. Channing, whose presence with

us, until obliged to retire on account of ill health, has been a

source of unmingled satisfaction and benefit.

"On the Saturday previous to the fire, a stove was put in the

basement story for the accommodation of the carpenters, who were

to work on the inside; a fire was kindled in it on Tuesday

morning which burned till four o'clock in the afternoon; at half

past eight in the evening, the building was visited by the

night-watch, who found every thing apparently safe; and at a

quarter before nine, a faint light was discovered in the second

story, which was supposed at first to have proceeded from the

lamp, but, on entering to ascertain the fact, the smoke at once

showed that the interior was on fire. The alarm was immediately

given, but almost before the people had time to assemble, the

whole edifice was wrapped in flames. From a defect in the

construction of the chimney, a spark from the stove-pipe had

probably communicated with the surrounding wood-work; and from

the combustible nature of the materials, the flames spread with

a celerity that made every effort to arrest their violence

without effect.

"This edifice was commenced in the summer of 1844, and has been

in progress from that time until November last, when the work

was suspended for the winter, and resumed, as before stated, on

the day in which it was consumed. It was built of wood, one

hundred and seventy-five feet long, three stories high, with

attics divided into pleasant and convenient rooms for single

persons. The second and third stories were divided into fourteen

houses independent of each other, with a parlor and three

sleeping-rooms in each, connected by piazzas which ran the whole

length of the building on both stories. The basement contained a

large and commodious kitchen, a dining-hall capable of seating

from three to four hundred persons, two public saloons, and a

spacious hall or lecture-room. Although by no means a model for

the Phalanstery or unitary edifice of a Phalanx, it was well

adapted for our purposes at present, situated on a delightful

eminence, which commanded a most extensive and picturesque view,

and affording accommodations and conveniences in the combined

order, which in many respects would gratify even a fastidious

taste. The actual expenditure upon the building, including the

labor performed by the Association, amounted to about $7,000;

and $3,000 more, it was estimated, would be sufficient for its

completion. As it was not yet in use by the Association, and

until the day of its destruction, not exposed to fire, no

insurance had been effected. It was built by investments in our

loan-stock, and the loss falls upon the holders of

partnership-stock and the members of the Association.

"It is some alleviation of the great calamity which we have

sustained, that it came upon us at this time rather than at a

later period. The house was not endeared to us by any grateful

recollections; the tender and hallowed associations of home had

not yet begun to cluster around it; and although we looked upon

it with joy and hope, as destined to occupy an important sphere

in the social movement to which it was consecrated, its

destruction does not rend asunder those sacred ties which bind

us to the dwellings that have thus far been the scene of our

toils and of our satisfactions. We could not part with either of

the houses in which we have lived at Brook Farm, without a

sadness like that which we should feel at the departure of a

bosom friend. The destruction of our edifice makes no essential

change in our pursuits. It leaves no family destitute of a home;

it disturbs no domestic arrangements; it puts us to no immediate

inconvenience. The morning after the disaster, if a stranger had

not seen the smoking pile of ruins, he would not have suspected

that any thing extraordinary had taken place. Our schools were

attended as usual; our industry in full operation; and not a

look or expression of despondency could have been perceived. The

calamity is felt to be great; we do not attempt to conceal from

ourselves its consequences: but it has been met with a calmness

and high trust, which gives us a new proof of the power of

associated life to quicken the best elements of character, and

to prepare men for every emergency.

"We shall be pardoned for entering into these almost personal

details, for we know that the numerous friends of Association in

every part of our land, will feel our misfortune as if it were a

private grief of their own. We have received nothing but

expressions of the most generous sympathy from every quarter,

even from those who might be supposed to take the least interest

in our purposes; and we are sure that our friends in the cause

of social unity will share with us the affliction that has

visited a branch of their own fraternity.

"We have no wish to keep out of sight the magnitude of our loss.

In our present infant state, it is a severe trial of our

strength. We can not now calculate its ultimate effect. It may

prove more than we are able to bear; or like other previous

calamities, it may serve to bind us more closely to each other,

and to the holy cause to which we are devoted. We await the

result with calm hope, sustained by our faith in the universal

Providence, whose social laws we have endeavored to ascertain

and embody in our daily lives.

"It may not be improper to state, as we are speaking of our own

affairs more fully than we have felt at liberty to do before in

the columns of our paper, that, whatever be our trials of an

external character, we have every reason to rejoice in the

internal condition of our Association. For the last few months

it has more nearly than ever approached the idea of a true

social order. The greatest harmony prevails among us; not a

discordant note is heard; a spirit of friendship, of brotherly

kindness, of charity, dwells with us and blesses us; our social

resources have been greatly multiplied; and our devotion to the

cause which has brought us together, receives new strength every

day. Whatever may be in reserve for us, we have an infinite

satisfaction in the true relations which have united us, and

the assurance that our enterprise has sprung from a desire to

obey the Divine law. We feel assured that no outward

disappointment or calamity can chill our zeal for the

realization of a Divine order of society, or abate our effort in

the sphere which may be pointed out by our best judgment as most

favorable to the cause which we have at heart."

In the next number of the _Harbinger_ (March 21), an editorial

addressed to the friends of Brook Farm, indicated some depression and

uncertainty. The following are extracts from it:

"We do not altogether agree with our friends, in the importance

which they attach to the special movement at Brook Farm; we have

never professed to be able to represent the idea of Association

with the scanty resources at our command; nor would the

discontinuance of our establishment or of any of the partial

attempts which are now in progress, in the slightest degree

weaken our faith in the associative system, or our conviction

that it will sooner or later be adopted as the only form of

society suited to the nature of man and in accordance with the

Divine will. We have never attempted any thing more than to

prepare the way for Association, by demonstrating some of the

leading ideas on which the theory is founded; in this we have

had the most gratifying success; but we have always regarded

ourselves only as the humble pioneers in the work, which would

be carried on by others to its magnificent consummation, and

have been content to wait and toil for the development of the

cause and the completion of our hope.

"Still we have established a center of influence here for the

associative movement, which we shall spare no effort to sustain.

We are fully aware of the importance of this; and nothing but

the most inexorable necessity, will withdraw the congenial

spirits that are gathered in social union here, from the work

which has always called forth their most earnest devotedness and

enthusiasm. Since our disaster occurred, there has not been an

expression or symptom of despondency among our number; all are

resolute and calm; determined to stand by each other and by the

cause; ready to encounter still greater sacrifices than have as

yet been demanded of them; and desirous only to adopt the course

which may be presented by the clearest dictates of duty. The

loss which we have sustained occasions us no immediate

inconvenience, does not interfere with any of our present

operations; although it is a total destruction of resources on

which we had confidently relied, and must inevitably derange our

plans for the enlargement of the Association and the extension

of our industry. We have a firm and cheerful hope, however, of

being able to do much for the illustration of the cause with the

materials that remain. They are far too valuable to be

dispersed, or applied to any other object; and with favorable

circumstances will be able to accomplish much for the

realization of social unity."

This fire was a disaster from which Brook Farm never recovered. The

organization lingered, and the _Harbinger_ continued to be published

there, till October 1847; but the hope of becoming a model Phalanx

died out long before that time. The _Harbinger_ is very reticent in

relation to the details of the dissolution. We can only give the

reader the following scraps hinting at the end:

[From the New York _Tribune_ (August, 1847), in answer to an

allegation in the New York _Observer_ that "the Brook Farm

Association, which was near Boston, had wound up its affairs

some time since."]

"The Brook Farm Association not only was, but is near Boston,

and the _Harbinger_ is still published from its press. But,

having been started without capital, experience or industrial

capacity, without reference to or knowledge of Fourier's or any

other systematic plan of Association, on a most unfavorable

locality, bought at a high price, and constantly under mortgage,

this Association is about to dissolve, when the paper will be

removed to this city, with the master-spirits of Brook Farm as

editors. The Observer will have ample opportunity to judge how

far experience has modified their convictions or impaired their

energies."

[From a report of a Boston Convention of Associationists, in the

_Harbinger_, October 23, 1847.]

"The breaking up of the life at Brook Farm was frequently

alluded to, especially by Mr. Ripley, who, on the eve of

entering a new sphere of labor for the same great cause,

appeared in all his indomitable strength and cheerfulness,

triumphant amid outward failure. The owls and bats and other

birds of ill omen which utter their oracles in leading political

and sectarian religious journals, and which are busily croaking

and screeching of the downfall of Association, had they been

present at this meeting, could their weak eyes have borne so

much light, would never again have coupled failure with the

thought of such men, nor entertained a feeling other than of

envy of experience like theirs."

The next number of the _Harbinger_ (October 30, 1847) announced that

that paper would in future be published in New York under the

editorial charge of Parke Godwin, assisted by George Ripley and

Charles A. Dana in New York, and William H. Channing and John S.

Dwight in Boston. This of course implied the dispersion of the Brook

Farmers, and the dissolution of the Association; and this is all we

know about it.

The years 1846 and 1847 were fatal to most of the Fourier experiments.

Horace Greeley, under date of July 1847, wrote to the _People's

Journal_ the following account of what may be called,

_Fourierism reduced to a Forlorn Hope._

"As to the Associationists (by their adversaries termed

'Fourierites'), with whom I am proud to be numbered, their

beginnings are yet too recent to justify me in asking for their

history any considerable space in your columns. Briefly,

however, the first that was heard in this country of Fourier and

his views (beyond a little circle of perhaps a hundred persons

in two or three of our large cities, who had picked up some

notion of them in France or from French writings), was in 1840,

when Albert Brisbane published his first synopsis of Fourier's

theory of industrial and household Association. Since then, the

subject has been considerably discussed, and several attempts of

some sort have been made to actualize Fourier's ideas, generally

by men destitute alike of capacity, public confidence, energy

and means. In only one instance that I have heard of was the

land paid for on which the enterprise commenced; not one of

these vaunted 'Fourier Associations' ever had the means of

erecting a proper dwelling for so many as three hundred people,

even if the land had been given them. Of course, the time for

paying the first installment on the mortgage covering their land

has generally witnessed the dissipation of their sanguine

dreams. Yet there are at least three of these embryo

Associations still in existence; and, as each of these is in its

third or fourth year, they may be supposed to give some promise

of vitality. They are the North American Phalanx, near

Leedsville, New Jersey; the Trumbull Phalanx, near Braceville,

Ohio; and the Wisconsin Phalanx, Ceresco, Wisconsin. Each of

these has a considerable domain nearly or wholly paid for, is

improving the soil, increasing its annual products, and

establishing some branches of manufactures. Each, though far

enough from being a perfect Association, is animated with the

hope of becoming one, as rapidly as experience, time and means

will allow."

Of the three Phalanxes thus mentioned as the rear-guard of Fourierism,

one--the Trumbull--disappeared about four months afterward (very

nearly at the time of the dispersion of Brook Farm), and another--the

Wisconsin--lasted only a year longer, leaving the North American alone

for the last four years of its existence.

Brook Farm in its function of propagandist (which is always expensive

and exhausting at the best), must have been sadly depressed by the

failures that crowded upon it in its last days; and it is not to be

wondered that it died with its children and kindred.

If we might suggest a transcendental reason for the failure of Brook

Farm, we should say that it had naturally a _delicate constitution_,

that was liable to be shattered by disasters and sympathies; and the

causes of this weakness must be sought for in the character of the

afflatus that organized it. The transcendental afflatus, like that of

Pentecost, had in it two elements, viz., Communism, and "the gift of

tongues;" or in other words, the tendency to religious and social

unity, represented by Channing and Ripley; and the tendency to

literature, represented by Emerson and Margaret Fuller. But the

proportion of these elements was different from that of Pentecost.

_The tendency to utterance was the strongest._ Emerson prevailed over

Channing even in Brook Farm; nay, in Channing himself, and in Ripley,

Dana and all the rest of the Brook Farm leaders. In fact they went

over from practical Communism to literary utterance when they assumed

the propagandism of Fourierism; and utterance has been their vocation

ever since. A similar phenomenon occurred in the history of the great

literary trio of England, Coleridge, Wordsworth and Southey. Their

original afflatus carried them to the verge of Communism; but "their

gift of tongues" prevailed and spoiled them. And the tendency to

literature, as represented by Emerson, is the farthest opposite of

Communism, finding its _summum bonum_ in individualism and incoherent

instead of organic inspiration.

The end of Brook Farm was virtually the end of Fourierism. One or two

Phalanxes lingered afterward, and the _Harbinger_, was continued a

year or two in New York; but the enthusiasm of victory and hope was

gone; and the Brook Farm leaders, as soon as a proper transition could

be effected, passed into the service of the _Tribune_.

During the fatal year following the fire at Brook Farm, the famous

controversy between Greeley and Raymond took place, which we have

mentioned as Greeley's last battle in defense of retreating

Fourierism. It commenced on the 20th of November, 1846, and ended on

the 20th of May, 1847, each of the combatants delivering twelve

well-shotted articles in their respective papers, the _Tribune_ and

the _Courier and Enquirer_, which were afterward published together in

pamphlet-form by the Harpers. Parton, in his biography of Greeley,

says at the beginning of his report of that discussion, "It _finished_

Fourierism in the United States;" and again at the close--"Thus ended

Fourierism. Thenceforth the _Tribune_ alluded to the subject

occasionally, but only in reply to those who sought to make political

or personal capital by reviving it."

CHAPTER XLIII.

THE SPIRITUALIST COMMUNITIES.

We proposed at the beginning to trace the history of the Owen and

Fourier movements, as comprising the substance of American Socialisms.

After reaching the terminus of this course, it is still proper to

avail ourselves of the station we have reached, to take a birds-eye

view of things beyond.

We must not, however, wander from our subject. CO-OPERATION is the

present theme of enthusiasm in the _Tribune_, and among many of the

old representatives of Fourierism. But Co-operation is not Socialism.

It is a very interesting subject, and doubtless will have its history;

but it does not belong to our programme. Its place is among the

_preparations_ of Socialism. It is not to be classed with Owenism,

Fourierism and Shakerism; but with Insurance, Saving's Banks and

Protective Unions. It is not even the offspring of the theoretical

Socialisms, but rather a product of general common sense and

experiment among the working classes. It is the application of the

principle of combination to the business of buying and distributing

goods; whereas Socialism proper is the application of that principle

to domestic arrangements, and requires at the lowest, local gatherings

and combinations of homes. If the old Socialists have turned aside or

gone back to Co-operation, it is because they have lost their original

faith, and like the Israelites that came out of Egypt, are wandering

their forty years in the wilderness, instead of entering the promised

land in three days, as they expected.

We do not believe that the American people have lost sight of the

great hope which Owen and Fourier set before them, or will be

contented with any thing less than unity of interests carried into all

the affairs of life. Co-operation as one of the preparations for this

unity, is interesting them at the present time, in the absence of any

promising scheme of real Socialism. But they are interested in it

rather as a movement among the oppressed operatives of Europe, where

nothing higher can be attempted, than as a consummation worthy of the

progress that has commenced in Young America.

Our present business as historians of American Socialisms, is not with

Co-operation, but with experiments in actual Association which have

occurred since the downfall of Fourierism.

The terminus we have reached is 1847, the year of Brook Farm's

decease. Since then "Modern Spiritualism" has been the great American

excitation. And it is interesting to observe that all the Socialisms

that we have surveyed, sent streams (if they did not altogether

debouch) into this gulf. It is well known that Robert Owen in his last

days was converted to Spiritualism, and transferred all he could of

his socialistic stock to that interest. His successor, Robert Dale

Owen, has not carried forward the communistic schemes of his father,

but has been the busy patron of Spiritualism. Several other indirect

but important _anastomoses_ of Owenism with Spiritualism may be

traced; one, through Josiah Warren and his school of Individual

Sovereignty at Modern Times, where Nichols and Andrews developed the

germ of spiritualistic free-love; another (curiously enough), through

Elder Evans of New Lebanon, who was originally an Owen man, and now

may be said to be a common center of Shakerism, Owenism and

Spiritualism. In his auto-biographical articles in the _Atlantic

Monthly_ he maintained that Shakerism was the actual mother of

Spiritualism, and had the first run of the "manifestations," that

afterwards were called the "Rochester rappings." And lastly,

Fourierism, by its marriage with Swedenborgianism at Brook Farm, and

in many other ways, gave its strength to Spiritualism.

It is a point of history worth noting here, that Mr. Brisbane is

mentioned in the introduction to Andrew Jackson Davis's Revelations,

as one of the witnesses of the _seances_ in which that work was

uttered. C.W. Webber, a spiritualistic expert, in the introduction to

his story of "Spiritual Vampirism," refers to this conjunction of

Fourierism with Spiritualism, as follows:

"No man, who has kept himself informed of the psychological

history and progress of his race, can by any means fail to

recognize at once, in the pretended 'revelations' of Davis, the

mere _disjecta membra_ of the systems so extensively promulgated

by Fourier and Swedenborg. Davis, during the whole period of his

'utterings,' was surrounded by groups, consisting of the

disciples of Fourier and Swedenborg; as, for instance, the

leading Fourierite of America [Mr. Brisbane] was, for a time, a

constant attendant upon those mysterious meetings, at which the

myths of innocent Davis were formally announced from the

condition of clairvoyance, and transcribed by his keeper, for

the press; while the chief exponent and minister of

Swedenborgianism in New York [George Bush] was often seated side

by side with him. Can it be possible that these men failed to

comprehend, as thought after thought, principle after principle,

was enunciated in their presence, which they had previously

supposed to belong exclusively to their own schools, that the

'revelation' was merely a sympathetic reflex of their own

derived systems? It was no accident; for, as often as Fourierism

predominated in 'the evening lecture,' it was sure that the

prime representative of Fourier was present; and when the

peculiar views of Swedenborg prevailed, it was equally certain

that he was forcibly represented in the conclave. Sometimes both

schools were present; and on those identical occasions we have a

composite system of metaphysics promulgated, which exhibited,

most consistently, the doctrines of Swedenborg and Fourier,

jumbled in liberal and extraordinary confusion."

As might be expected, Spiritualism has taken something from each of

the Socialisms which have emptied into it. It is obvious enough that

it has the omnivorous marvelousness of the Shakers, combined with the

infidelity of the Owenites. But probably the world knows little of the

tendency to socialistic speculation and experiment which it has

inherited from all three of its confluents. It has had very little

success in its local attempts at Association; and this has been owing

chiefly to the superior tenacity of its devotion to the great

antagonist of Association, Individual Sovereignty, which devotion also

it inherited specially from Owen through Warren, and generally from

both the Owen and Fourier schools. In consequence of its never having

been able to produce more than very short-lived abortions of

Communities, its Socialisms have not attracted much attention; but it

has been continually speculating and scheming about Association, and

its attempts on all sorts of plans ranging between Owenism and

Fourierism, with inspiration superadded, have been almost numberless.

One of the first of these spiritualistic attempts, and probably a

favorable specimen of the whole, was the Mountain Cove Community.

Having applied in vain for information, to several persons who had the

best opportunity to know about this Community, we must content

ourselves with a very imperfect sketch, obtained chiefly from

statements and references furnished by Macdonald, and from documents

in the files of the Oneida _Circular_.

All the witnesses we have found, testify that this Community was set

on foot by the rapping spirits in a large circle of Spiritualists at

Auburn, New York, sometime between the years 1851 and 1853. It appears

to have had active constituents at Oneida, Verona, and other places in

Oneida and Madison Counties. Several of the leading "New York

Perfectionists" in those places were conspicuous in the preliminary

proceedings, and some of them actually joined the emigration to

Virginia. The first reference to the movement that we have found, is

in a letter from Mr. H.N. Leet, published in the _Circular_, November

16, 1851. He says:

"The 'rappings' have attracted my attention. I have scarcely

known whether I should have to consider them as wholly of earth,

or regard them as from Hades; or even be 'sucked in' with the

other old Perfectionists. The reports I hear from abroad are

wonderful, and some of them well calculated to make men exclaim,

'This is the great power of God!' But what I see and hear

partakes largely of the ridiculous, if not the contemptible.

They have had frequent meetings at the houses of Messrs. Warren,

Foot, Gould, Stone, Mrs. Hitchcock, etc.; and 'a chiel's amang

them them taking notes;' but whether he will 'prent 'em' or not,

is uncertain. I have from time to time been writing out what

facts have come under my observation, and do so yet.

"Yesterday in their meeting, I heard extracts of letters from

Mr. Hitchcock written from Virginia; in which he states that

they have found the garden of Eden, the identical spot where our

first parents sinned, and on which no human foot has trod since

Adam and Eve were driven out; that himself, Ira S. Hitchcock,

was the first who has been permitted to set his foot upon it;

and further, that in all the convulsions of nature, the

upheavings and depressions, this spot has remained undisturbed

as it originally appeared. This is the spot that is to form the

center in the redemption now at hand; and parts adjacent are, by

convulsions and a reverse process, to be restored to their

primeval state. This is the substance of what I heard read. The

revelation was said to have been spelled out to them by raps

from Paul."

In a subsequent letter published in the _Circular_ December 14, 1851,

Mr. Leete sent us the spiritual document which summoned the saints to

Mountain Cove, introducing it as follows:

"I send inclosed an authentic copy of a printed circular, said

to have been received by Mr. Scott, the spiritual leader of the

Virginia movement, in this manner, viz.: the words were seen in

a vision, printed in space, one at a time, declared off by him,

and written down by some one else."

_Mountain Cove Circular._

"Go! Scarcely let time intervene. Escape the vales of death.

Pass from beneath the cloud of magnetic human glory. Flee to the

mountains whither I direct. Rest in their embrace, and in a

place fashioned and appointed of old. There the dark cloud of

magnetic death has never rested. For I, the Lord, have thus

decreed, and in my purpose have I sworn, and it shall come to

pass. Time waiteth for no man.

"For above the power of sin a storm is gathering that shall

sweep away the refuge of lies. Come out of her, O, my people!

for their sun shall be darkened, and their moon turned into

blood, and their stars shall fall from their heaven. The Samson

of strength feeleth for the pillars of the temple. Her

foundation already moveth. Her ruin stayeth for the rescue of my

people.

"The city of refuge is builded as a hiding place and a shelter;

as the shadow of a great rock in a weary land; as an asylum for

the afflicted; a safety for those fleeing from the power of sin

which pursueth to destroy. In that mountain my people shall rest

secure. Above it the cloud of glory descendeth. Thence it

encompasseth the saints. There angels shall ascend and descend.

There the soul shall feast and be satisfied. There is the bread

and the water of life. 'And in this mountain shall the Lord of

hosts make unto all people a feast of fat things, a feast of

wines on the lees, of fat things full of marrow, of wines on the

lees well refined. And he will destroy in this mountain the face

of the covering cast over all people, and the vail that is

spread over all nations. He will swallow up death in victory;

and the Lord God will wipe away tears from off all faces; and

the rebuke of his people shall he take away from off all the

earth; for the Lord hath spoken it.' And I will defend Zion, for

she is my chosen. There shall the redeemed descend. There shall

my people be made one. There shall the glory of the Lord appear,

descending from the tabernacle of the Most High.

"The end is not yet.

"You are the chosen. Go, bear the reproaches of my people. Go

without the camp. Lead in the conquest. Vanquish the foe. As ye

have been bidden, meekly obey. Paradise hath no need of the

things that ye love so dearly. For earthly apparel, if obedient,

ye shall have garments of righteousness and salvation. For

earthly treasures, ye shall gather grapage from your Maker's

throne. For tears, ye shall have jewels, as dewdrops from

heaven. For sighs, notes of celestial melody. For death, ye

shall have life. For sorrow, ye shall have fulness of joy.

Cease, then, your earthly struggle. All ye love or value, ye

shall still possess. Earth is departing. The powers and

imaginations of men are rolling together like a scroll. Escape

the wreck ere it leaps into the abyss of woe. Forget not each

other. Bear with each other. Love each other. Go forth as lambs

to the slaughter. For lo, thy King cometh, and ere thou art

slain he shall defend. Kiss the rod that smites thee, and bow

chastened at thy Maker's throne."

Here occurs a long break in our information, extending from December

1851, to July 1853. How the Community was established and what

progress it made in that interval, the reader must imagine for

himself. Our leap is from the beginning to near the end. The

_Spiritual Telegraph_ of July 2, 1853, contained the following:

"MOUNTAIN COVE COMMUNITY.--We copy below an article from the

_Journal of Progress_, published in New York. It is from the pen

of Mr. Hyatt, who was for a time a member of the Community at

Mountain Cove. Mr. Hyatt is a conscientious man, and is still a

firm believer in a rational Spiritualism. We have never regarded

the claims of Messrs. Scott and Harris with favor, though we

have thought and still think, that the motives and life of the

latter were always honorable and pure. There are other persons

at the Mountain who are justly esteemed for their virtues; but

we most sincerely believe they are deluded by the absurd

pretensions of Mr. Scott."

[_From the Journal of Progress._]

"Most of our readers are undoubtedly aware that there is a

company of Spiritualists now residing at Mountain Cove,

Virginia, whose claims of spiritual intercourse are of a

somewhat different nature from those usually put forth by

believers in other parts of the country.

"This movement grew out of a large circle of Spiritualists at

Auburn, New York, nearly two years since; but the pretensions on

the part of the prime movers became of a far more imposing

nature than they were in Auburn, soon after their location at

Mountain Cove. It is claimed that they were directed to the

place which they now occupy, by God, in fulfillment of certain

prophecies in Isaiah, for the purpose of redeeming all who would

co-operate with them and be dictated by their counsel; and the

place which they occupy is denominated 'the Holy Mountain, which

was sanctified and set apart for the redemption of his people.'

"The principal mediums, James L. Scott and Thomas L. Harris,

profess absolute Divine inspiration, and entire infallibility;

that the infinite God communicates with them directly, without

intermediate agency; and that by him they are preserved from the

possibility of error in any of their dictations which claim a

spiritual origin.