P. Cranch'sImitations.
CHAPTER X.
FUN ALIVE
Fun at the Phalanx—Ripley's Quotation—On Punning—The Robbery, and the Waiting Group.
CHAPTER XI.
THE GREAT CATASTROPHE
The Last Dance, and the Fire—The Harbinger's Account of It—Feeding the Firemen—The Morning after the Fire.
CHAPTER XII.
SUMMING UP AND REVERIES
The Bearings of the Association and its Occupations—Slanders of the
New York Press—Definition of the Associationists Position toward
Fourier—Forebodings at the Farm—Personal Reveries.
CHAPTER XIII.
THE FIRST BREAK
Peter's Departure—Mr. Dwight at the Association Meeting—Practical
Christians—The Solidarity of the Race—Mr. Ripley's Harbinger Article.
CHAPTER XIV.
THE DEPARTURES AND AFTER LIVES OF THE MEMBERS
Breaking up—Ripley's Poverty, after Life and Death—Mr. Pratt; Mr.
Dana; Mr. Dwight, and various Persons—William H. Charming—A.
Brisbane—C. Fourier—Letters of Approval.
APPENDIX.
PART I.
STUDENTS' AND INQUIRERS' LETTERS
Student Life—Explanations and Answers to Objections—Letter on Social
Equality—Religious Views.
INTRODUCTION.
There were two distinct phases in the Associated life at Brook Farm. The first was inaugurated by the pioneers, who introduced a school, and combined it with farm and household labors. The second phase began with an attempt to introduce methods of social science and to add mechanical and other industries to those already commenced. These different phases have been called the Transcendental and the Industrial periods.
Each individual had his special experiences of the life. The writer chronicles it from his standpoint. None, perhaps, was more interested in it than he, young as he was, but many were more able to elaborate it and write it in details, and did he not feel that it was an important duty neglected by all, these memoirs would have remained unwritten.
The record books of the institution are missing, and are doubtless long ago destroyed. These chapters have been compiled and written from few memoranda, at various times, very often after the arduous duties of days of professional life, and with a desire only to present the subject truthfully, faithfully and simply; and also, not wholly to gratify curiosity, or to record the doings of the noble men and women who were wise before their time, but to whisper courage to those who, like their predecessors, are seeking some solution of the social problems that involves neither the too sudden surrender of acquired rights, the reckless abandon of old ideas to untried and crude radicalism, or the more to-be-dreaded feuds between classes, that mean desperation on one side and war on the other; but to aid, if possible, in inspiring a belief that a peaceful adjustment of our surroundings will, in time, bring order out of chaos and harmony out of discord.
The reader will have observed long before he lays down this book, that the Brook Farm life and ideals were purely coöperative and philosophical, that all the elements of true society were recognized, and that the attempt was for the better adjustment of them to the changing and changed relations of their fellow-men, brought about by the pervading moral, scientific and social growth of the past and present centuries.
The nation is older, richer and wiser, since the Brook Farm experiment began. It is more tolerant of one another's opinions, more enterprising, progressive and liberal, and surely a few weak trials made half a century ago, are not enough to solve the majestic problem of right living and how to shape the outward forms of society, so that within their environments all interests may be harmonized, and the golden rule begin to be, in a practical way, the measure of all human lives.
The author, in closing, will confide to his readers the wish of his heart, that this sketch of his early days may inspire some who can command influence and means with an interest to continue the experiments in social science, along lines laid out with more or less clearness by the Brook Farmers.
J. T. C.
CHAPTER I.
THE DEVELOPMENT OF THE BROOK FARM MOVEMENT.
Early in the present century, New England was the centre of progressive religious thought in America. A morbid theology had reigned supreme, but its forms were too cold, harsh and forbidding to attract or even retain the liberal-minded, educated and philosophic students of the rising generation, or hold in check the ardent humanitarian spirit, that embodied itself in ideals that were greater than the existing creeds.
Yet nowhere prevailed a more religious spirit. It showed itself in tender care of masses of the people, in public schools and seminaries, in lectures, sermons, libraries and in acts of general benevolence.
From these conditions developed the idea of greater freedom from social trammels; from African slavery, which had not then been abolished; from domestic slavery, which still exists; from the exploitations of trade and commerce; from the vicious round of unpaid labor, vice and brutality. Protestations were heard against all of these evils, not always coming from the poor and unlearned, but oftener from the educated and refined, who had pride that the republic should stand foremost among the nations for justice, culture and righteousness.
The old theology was crumbling. A new church was springing from its vitals based on freer thought, in which the intellect and heart had more share in determining righteousness. The fatherhood of God and the brotherhood of man became the themes of discourse, oftener than those of the vengeance of an offended Deity; and pity and forgiveness, oftener than those on everlasting punishment.
In truth, the new departure which had begun, soon attracted to itself the most cultivated persons of the time, some of whom, Sept. 19, 1836, formed a club that met at one another's houses and discussed all the important social and religious topics of the day. They were mostly young people, college-bred, learned, artistic and thoughtful, and of high ideals in intellectual acquirement, religion and social life. They were all agreed that there were many evils to be
