Brook Farm: Historic and Personal Memoirs Part 3

Having traced the progress of society from its earliest forms to our present civilization, it can be easily shown how the supreme or governing power is first in the hands of the most powerful physically; then pa.s.ses to the one most able by prowess to sway a tribe or people; then pa.s.ses into the hierarchy of the church, that rules by swaying mental terrors; next into the hierarchy of the state, that rules by both mental and physical terrors; and, in our present civilization, has pa.s.sed or is pa.s.sing rapidly into the hands of a moneyed cla.s.s ruling with powers according to the amount of capital swayed; and it can be proved that these changes are but the natural result of forces that are as sure and constant as sunlight and electricity.

This present form of social power, it is argued, is transient, and like the others, will pa.s.s away and be replaced, and can only be replaced by anarchy, or by a hierarchy of organized talent arranged in serial order from the most talented down to the humblest laborer, and this was another of the grand ideas of the Brook Farmers. From the seeds of this civilization will spring--is springing--a higher order. It is an order that the teacher Fourier called "_guaranteeism_." It is an order in which the _governing power_ pa.s.ses from the moneyed aristocracy into the hands of _organized bodies_. It is an order in which the spiritual and material truths are incorporated into organic societies and governments which guarantee to everyone support in sickness and protection from dangers of various sorts; an order which, in fact, abounds in mutual guarantees covering by degrees all the numerous necessities and wants of life--hence its name; and finally, in the process of time, placing all the material wants of the people under protective guarantees.

This fifth condition of society must pa.s.s into the sixth order, which is the _a.s.sociative order_, or the cooperative phase of society in which it will be proven by practical works that, by adherence to principles and proper organizations, we may avoid a large share of the miseries we have in the past so unsparingly laid to the charge of the Deity as discipline for us, but which are the results of our own ignorance. The "_harmonic order_" is a.s.sociated life of a high type, and includes a.s.sociation of families, economy of means, unity of interests, labor made attractive, equitable distribution of profits, integral justice, etc., in such a way as to bring about very great happiness among _all_ people, thus deserving its grand name. From the commencement of the age of harmony, which is a higher octave of life, society begins a new era, the beauties and accords of which no one can do more than speculate upon.

This sketch of the progress of the human race may seem trite to many readers. It may have a familiar sound, but it is necessary to our narrative. It was promulgated many years before our modern writers came into the field with their evolutionary theories, and it is at least a theoretic base for social scientists to build their hopes of present and future progress on. To the Brook Farm leaders it was new; it was sensible; it was reasonable. Communism they did not favor, for their motto was, "Community of property is the grave of individual liberty."

Instinctively they rebelled against it.

The organized communities held everything in common--houses, lands, moneys and goods; even prescribing what garments should be worn, and also electing a religious creed for their members. It was not compatible with the greater ideas of freedom held at Brook Farm. It was not a free life and it could not be a true life, for they all believed in the motto, "The _truth_ shall make you _free_," and instead of freedom, the "Communities" used mental constraint and tyranny to hold themselves together.

The Brook Farmers believed that the laborer owned the value of his labor; if it was used, it was credited to him, and a part of the increased value of the domain belonged to him. It never belonged to the organization;--that is, the value of it--but by mutual consent might be retained, invested and added to the laborer's stock. Theoretically the result would show that the person who was the most capable, active and industrious would in time own the most accrued capital. This the Brook Farmers claimed was right and according to nature, and, combined with _yearly diminishing interest_, could not be destructive, as capital is now.

They had fallen unwittingly, it may be said, on ideas that coincided with those of Charles Fourier. There was an agreement between them, unknown at the start. Their idea that certain mutual guarantees were to be in the const.i.tution, such as immunity from labor in extreme age and youth, care in sickness--a certain "minimum" of rights according to the prosperity or wealth of the inst.i.tution--and that an "integral education" was a duty of the a.s.sociation--an education not of the mind alone, but of the hands, heart and affections--coincided exactly with Fourier, and it was easy to adopt his motto of "_cooperative labor_,"

for they had already adopted the principle; also "_a.s.sociation of families_," for that had been agreed on. It was easy to adopt his formula of "_honors according to usefulness_"; they believed in it.

Usefulness, not wealth, station or any artificial distinction, was to receive the highest rank and the greatest honors and favors from the body politic. It might be an invention of the mind; it might be some Herculean or disagreeable labor of the body, or it might be some enthusiasm imparted from some brilliant soul, that would win the honor; but it could be given to none except those who had won it by superior usefulness, whether that usefulness came from doing the work in the "sacred legion"--who were a body of persons who did unattractive work from a sense of duty--or in any other body or group.

It was easy to adopt "_attractive industry_," another of Fourier's mottoes, for were they not trying mind and body to make it so? And finally, it was easy to adopt the aphorism that the attractions of life in the universe are in proportion to the destinies they a.s.sist in accomplishing--"_attractions are proportionate to destinies_," as it is translated. Certainly it was simple and easy to grasp and believe, when explained so well as it had been by Fourier, and by Brisbane and G.o.dwin, his American translators. And lastly, if all these things were true, why not say so and adopt them? They were outside and free from modern society. They had one of their own. They were happy in it. They had adopted truth as their guide--truth as they saw it, and whenever and wherever they saw it.

Thus closed the first chapter in the history of this little society.

They had gathered together without any idea of scientific organization, but from profound convictions of the present wrong relations of the human brotherhood, from religious convictions of duty, and in the belief that they would increase in love to one another, and draw to themselves by their example the good and wise; believing also that if they planted the seeds of truth and unity they would be watered with deeds of faith, and by degrees overtop and destroy the evil undergrowth that abounded in the so-called civilization all around them.

Now came to the leaders a new revelation! It was of science applied to society. Mr. Ripley had great faith in scientific agriculture. Was there to be science applied to society? Was it true that the actual laws applicable to social life had been discovered? Were they immutable as the laws of earthly bodies--of the sun, the stars and the universe?

And did they actually agree with the laws of music, color and mathematics? It seemed so. They could but try them. And with a faith for which, during all these succeeding years, they have been, laughed at by cynical philosophers, they went to work to apply them, as far as possible, to the actual life they were then leading. All honor to them!

When the resolution was finally taken to join with the movements that seemed to be, as it were, a new impulse for humanity's sake--an outpouring of spirit upon the children of men, instanced by the very great and sudden interest taken by numerous bodies, societies and individuals along the line of social reform--it was not entirely palatable to all who had looked on the little Community as their pet property, their ideal home; for the sainted individualists, for cultivated book-worms, for theorists who could read Latin and Greek but whose ideas of labor extended only to planting flowers or washing with care a few muslins to adorn their beautiful selves; and fearing a loss of selectness some departed. The motive extended to the school, and, although many of the former pupils left, their places were soon filled by others.

The responsible men looked at the matter from another standpoint. They felt that the labor on the farm had been the least success of anything, and that to organize and improve it was one thing important, if not _the_ one thing needful. Many good men stood at the outer gates waiting for entrance. The members of the "Direction" were firm, and brave. They felt that the experience of the first two years was a permanent advantage to them, and they reorganized under the same name as before.

With the new const.i.tution was published a preliminary statement from which the following is extracted:--

"All persons who are not familiar with the purposes of a.s.sociation, will understand from this doc.u.ment that we propose a radical and universal reform rather than to redress any particular wrong, or to remove the sufferings of any single cla.s.s of human beings. We do this in the light of universal principles in which all differences, whether of religion, or politics, or philosophy, are reconciled, and the dearest and most private hope of every man has the promise of fulfilment. Herein, let it be understood, we would remove nothing that is truly beautiful or venerable; we reverence the religious sentiment in all its forms, the family and whatever else has its foundation either in human nature or Divine Providence. The work we are engaged in is not destruction, but true conservation; it is not a mere resolution, but, as we are a.s.sured, a necessary step in the progress which no one can be blind enough to think has yet reached its limit.

"We believe that humanity, trained by these long centuries of suffering and struggle, led on by so many saints and heroes and sages, is at length prepared to enter into that universal order toward which it has perpetually moved. Thus we recognize the worth of the whole past, and of every doctrine and inst.i.tution it has bequeathed us; thus also we perceive that the present has its own high mission, and we shall only say what is beginning to be seen by all sincere thinkers, when we declare that the imperative duty of this time and this country, nay, more, that its only salvation and the salvation of civilized countries, lies in the reorganization of society according to the unchanging laws of human nature, and of universal harmony.

"We look, then, to the generous and helpful of all cla.s.ses for sympathy, for encouragement and for actual aid; not to ourselves only, but to all who are engaged in this great work. And whatever may be the result of any special efforts, we can never doubt that the object we have in view will be finally attained; that human life shall yet be developed, not in discord and misery, but in harmony and joy, and that the perfected earth shall at last bear on her bosom a race of men worthy of the name."

[_Signed by the Directors_.] GEORGE RIPLEY. MINOT PRATT. CHARLES A.

DANA.

Brook Farm, Ma.s.s., Jan. 18, 1844.

This const.i.tution was largely like the first one, but varied from it in the following particulars:--

"The department of Industry shall be managed in groups and series as far as is practicable, and shall consist of three primary series, to wit: Agricultural, Mechanical and Domestic Industry. The chief of each group to be elected weekly, and the chief of each series once in two months by the members thereof, subject to the approval of the General Direction."

"Persons wishing to become members must first reside on the place as applicants for one month."

"Applicants who have pa.s.sed acceptably through their term may become candidates, and remain in this new relation a month more, when they may be admitted as a.s.sociates."

"Personal property may be received as stock by the Direction of Finance when it shall be deemed advantageous to the a.s.sociation."

"Persons shall, on becoming residents on the domain, deliver an exact inventory of all the furniture and implements which they may retain as private property, to be filed for reference in the office of the Direction."

"New groups and series may be formed from time to time for the prosecution of different and new branches of industry."

"Three hundred days shall be considered a year's labor. The hours of labor shall be from the first of October to the first of April at least eight hours daily, and from the first of April to the first of October at least ten hours daily, and no person shall be credited for labor beyond that time."

"No debt shall be contracted in behalf of the a.s.sociation by any person whatever."

"Articles furnished to the a.s.sociates shall be charged at cost as nearly as the same can be ascertained."

"The period of education shall extend from birth to the age of twenty years, and shall be divided into three stages: Infancy to six years, Pupilage from six to sixteen years, and Probation from sixteen to twenty. The education during probation shall be in the practical duties of a.s.sociates."

"No public meeting for business or amus.e.m.e.nt shall be protracted beyond the hour of ten P. M."

Many persons who have heard of the Community life at Brook Farm have idealized it into a little coterie of choice spirits who sat around the study lamp at early eve, after the light toil of the day had ceased, and discussed the intellectual problems of the German philosophers who had given much of the impulse to the Transcendental Club, and brought so many young men forward as leaders of thought; but this was only partially true.

Mr. Ripley at first endeavored to instruct the a.s.sembly and impart to them some of his own intellectual enthusiasm. Evening cla.s.ses were formed; readings took place from some of the prominent poets--Goethe, Schiller, Shakespeare; from Carlyle and Cousin as well as Emanuel Kant; but when the industrial period began, he had more than his hands full, and he laid his books on the shelf. They were his tools--they were the ladders on which he had mounted to his high estate. Why should he worship them? They had taught him, as had the Hebrew writers, faith in the Creator; faith in His best creation, man; faith in reason, faith in right, faith, in a magnificent human destiny. Why should he spend his life in singing praises of them? To work! To begin to shape society to higher ends! That was indeed the worthiest end in life, and his worthiest homage to the writers and their books.

CHAPTER III.

PERSONAL EXPERIENCES AND DESCRIPTIONS.

It was a pleasant afternoon in March, 1843, when I left Boston, in a small omnibus, that started from Brattle Street for West Roxbury Village and Brook Farm. My father's family of three had preceded me, he remaining behind to close his business; it was a question of but a few days when we should be all embarked in the new and untried life to which we were looking forward with pleasurable emotions.

The nine miles of interval was pa.s.sed, riding through an undulating country, by pleasant farms surrounded with the stone walls so common in Ma.s.sachusetts and the eastern states, and by pretty white houses, with green window blinds and little front flower gardens, with fruit and shade trees standing sentinels on their borders. Here and there a ledge of "pudding-stone" cropped out, and the scenery grew more primitive as we neared the vicinity of the farm. Slowly we rode on, leaving pa.s.sengers and parcels by the way until it showed signs of deepening twilight, when we reached by a slight acclivity the door of the farmhouse that was at the entrance of the place, where I was soon joined by my relatives who took me in charge and made me presentable for supper; but I was too late to join with the family, and took my first meal with them the following day.

Looking out of the window the next morning, I found it overlooked the farm-yard and the broad meadow that lay south of the house. What awakened me was the sound of a trumpet or horn, blown by some one for rising or breakfast. I dressed leisurely, as I found it was the first or "rising horn," and went out of the front door for a survey. Before me was the driveway. A wooden fence, and a row of mulberry and spruce trees stood guarding the two embankments that were terraced down to the brook and meadow. On the embankments were shrubs and flower beds. A couple of rods to the right stood a graceful elm, beside a gateway that opened on a pathway to the garden and fields.

Pa.s.sing by the front of the house I found that two wings had been added to it in the rear, leaving shed and carriage room beneath. Directly in front of me, and facing due east, was a large barn raised upon stone posts, which was open on the south side to the large barnyard, and between the barn and house was a driveway or road, leading over the premises.

In the kitchen, which was directly in the rear of the dining room, there was a clatter of dishes, and a few persons were going from place to place outside.

Some one was in the barn attending to the cattle. He had on a tarpaulin straw hat, and a farmer's frock of blue mixture that hung down below the tops of his cowhide boots. I looked sharply at the man, and found it was Mr. George Ripley. The "second horn" sounded; it aroused the dog, who howled pitifully or musically--in bad unison with it. Soon the persons from the other houses came to breakfast, strolling leisurely along.

I found that all the people, unless ill, took their meals at the farmhouse dining room. A little quaintness of dress, some picturesque costumes--such as the blue tunics with black belts of leather, that the men wore; the full beards, that were not common then as now; the broad hats and graceful, flowing hair of the young ladies; the varied style of garments of the students and the boarders--all interested me.

The long, low dining room had rows of tables, some six in number, seating on an average fourteen persons each. White painted benches supplied the place of chairs. The tables were neatly set in white ware; white mugs served for both cups and drinking gla.s.ses. There were white linen table cloths, and everything was scrupulously neat.

At the farther end of the room sat Mr. Ripley. The garments of the husbandman and farmer had all been laid aside, and, neatly dressed, he was smiling and laughing, his gleaming eyes seeming to reflect their brilliancy on the golden bows of his spectacles. At his right sat his wife, and near by his sister, who poured the morning libation of tea or coffee. Most of the pupils were at this table. Mrs. Ripley, tall, graceful and slim, was, like her husband, near-sighted, but only on occasions would she raise a gold-bowed eye-gla.s.s to look at some distant object or person. The fare at the table was plain; good bread, b.u.t.ter and milk from the farm were present. It is hardly necessary to say that I looked around with peculiar interest on those who were to be my new friends and companions. It was not a dismal or sober meal. There was a happy buzz that indicated to me a probability of great future happiness.

How well do I remember the old dining-room with its familiar forms and faces--too many to describe now! There were the young and pretty Misses Foord; the one a dimpled blonde, lovely, rosy-complexioned, with large, wonderful blue eyes; and her sister with her clear skin and dark hair and eyebrows, both wearing their contrasted and unbound tresses flowing over their graceful shoulders. And hark! 'tis Dolly, dear Dolly Hosmer, with her rollicking, noisy laugh. And pretty Mary Donnelly--oh, how pretty! with the dimples and the peach-bloom on her face, her white teeth and coal-black hair--ever pretty whether she was smiling at you or peeling potatoes. And Charles Newcomb, the mysterious and profound, with his long, dark, straight locks of hair, one of which was continually being brushed away from his forehead as it continually fell; with his gold-bowed eye-gla.s.s, his large nose and peculiar blue eyes, his spasmodic expressions of nervous horror, and his cachinnatious laugh. There were st.u.r.dy Teel, and heavy Eaton, and frisky Burnham, and bluff Rykman, with round-eyed f.a.n.n.y Dwight and another graceful f.a.n.n.y, and oh! so many more men and women, friends and workers striving for a sublime idea. I could describe very many of them and the minute details of all the houses and surroundings, but it would unwisely overcrowd these pages.