Mr. Alcott’s mission, beside making us acquainted with the character and labors6 of some excellent persons, has loaded our table with a pile of English books, pamphlets, periodicals, flying prospectuses7, and advertisements, proceeding9 from a class very little known in this country, and on many accounts important, the party, namely, who represent Social Reform. Here are Educational Circulars, and Communist Apostles; Alists; Plans for Syncretic Associations, and Pestalozzian Societies, Self-supporting Institutions, Experimental Normal Schools, Hydropathic and Philosophical10 Associations, Health unions and Phalansterian Gazettes, Paradises within the reach of all men, Appeals of Man to Woman, and Necessities of Internal Marriage illustrated11 by Phrenological Diagrams. These papers have many sins to answer for. There is an abundance of superficialness, of pedantry12, of inflation, and of want of thought. It seems as if these sanguine13 schemers rushed to the press with every notion that danced before their brain, and clothed it in the most clumsily compounded and terminated words, for want of time to find the right one. But although these men sometimes use a swollen14 and vicious diction, yet they write to ends which raise them out of the jurisdiction15 of ordinary criticism. They speak to the conscience, and have that superiority over the crowd of their contemporaries, which belongs to men who entertain a good hope. Moreover, these pamphlets may well engage the attention of the politician, as straws of no mean significance to show the tendencies of the time.
Mr. Alcott’s visit has brought us nearer to a class of Englishmen, with whom we had already some slight but friendly correspondence, who possess points of so much attraction for us, that we shall proceed to give a short account both of what we already knew, and what we have lately learned, concerning them. The central figure in the group is a very remarkable17 person, who for many years, though living in great retirement18, has made himself felt by many of the best and ablest men in England and in Europe, we mean James Pierrepont Greaves, who died at Alcott-House in the month of March of this year. Mr. Greaves was formerly19 a wealthy merchant in the city of London, but was deprived of his property by French spoliations in Napoleon’s time. Quitting business, he travelled and resided for some time in Germany. His leisure was given to books of the deepest character; and in Switzerland he found a brother in Pestalozzi. With him he remained ten years, living abstemiously20, almost on biscuit and water; and though they never learned each the other’s language, their daily intercourse21 appears to have been of the deepest and happiest kind. Mr. Greaves there made himself useful in a variety of ways. Pestalozzi declared that Mr. Greaves understood his aim and methods better than any other observer. And he there became acquainted with some eminent persons. Mr. Greaves on his return to England introduced as much as he could of the method and life, whose beautiful and successful operations he had witnessed; and although almost all that he did was misunderstood, or dragged downwards22, he has been a chief instrument in the regeneration in the British schools. For a single and unknown individual his influence has been extensive. He set on foot Infant Schools, and was for many years Secretary to the Infant School Society, which office brought him in contact with many parties, and he has connected himself with almost every effort for human emancipation23. In this work he was engaged up to the time of his death. His long and active career developed his own faculties24 and powers in a wonderful manner. At his house, No. 49 Burton Street, London, he was surrounded by men of open and accomplished25 minds, and his doors were thrown open weekly for meetings for the discussion of universal subjects. In the last years he has resided at Cheltenham, and visited Stockport for the sake of acquainting himself with the Socialists26 and their methods.
His active and happy career continued nearly to the seventieth year, with heart and head unimpaired and undaunted, his eyes and other faculties sound, except his lower limbs, which suffered from his sedentary occupation of writing. For nearly thirty-six years he abstained27 from all fermented28 drinks, and all animal food. In the last years he dieted almost wholly on fruit. The private correspondent, from whose account, written two years ago, we have derived29 our sketch30, proceeds in these words. “Through evil reports, revilings, seductions, and temptations many and severe, the Spirit has not let him go, but has strongly and securely held him, in a manner not often witnessed. New consciousness opens to him every day. His literary abilities would not be by critics entitled to praise, nor does he speak with what is called eloquence31; but as he is so much the ‘lived word,’ I have described, there is found a potency32 in all he writes and all he says, which belongs not to beings less devoted33 to the Spirit. Supplies of money have come to him as fast, or nearly as fast as required, and at all events his serenity34 was never disturbed on this account, unless when it has happened that, having more than his expenses required, he has volunteered extraneous35 expenditures36. He has been, I consider, a great apostle of the Newness to many, even when neither he nor they knew very clearly what was going forward. Thus inwardly married, he has remained outwardly a bachelor.”
Mr. Greaves is described to us by another correspondent as being “the soul of his circle, a prophet of whom the world heard nothing, but who has quickened much of the thought now current in the most intellectual circles of the kingdom. He was acquainted with every man of deep character in England, and many both in Germany and Switzerland; and Strauss, the author of the ‘Life of Christ,’ was a pupil of Mr. Greaves, when he held conversations in one of the Colleges of Germany, after leaving Pestalozzi. A most remarkable man; nobody remained the same after leaving him. He was the prophet of the deepest affirmative truths, and no man ever sounded his depths. The best of the thought in the London Monthly Magazine was the transcript37 of his Idea. He read and wrote much, chiefly in the manner of Coleridge, with pen in hand, in the form of notes on the text of his author. But, like Boehmen and Swedenborg, neither his thoughts nor his writings were for the popular mind. His favorites were the chosen illuminated38 minds of all time, and with them he was familiar. His library is the most select and rare which I have seen, including most of the books which we have sought with so ill success on our side of the water.” (*)
* The following notice of Mr. Greaves occurs in Mr. Morgan’s “Hampden in the Nineteenth Century.” “The gentleman whom he met at the school was Mr. J. P. Greaves, at that time Honorary Secretary to the Infant School Society, and a most active and disinterested39 promoter of the system. He had resided for three (?) years with Pestalozzi, who set greater value upon right feelings and rectitude of conduct, than upon the acquisition of languages. A collection of highly interesting letters, addressed to this gentleman by Pestalozzi on the subject of education, has been published. Among the numerous advocates for various improvements, there was not one who exceeded him in personal sacrifices to what he esteemed40 a duty. At the same time he had some peculiar41 opinions, resembling the German mystical and metaphysical speculations42, hard to be understood, and to which few in general are willing to listen, and still fewer to subscribe43; but his sincerity44, and the kindness of his disposition45 always secured for him a patient hearing.” — Vol. II. p. 22.
His favorite dogma was the superiority of Being to all knowing and doing. Association on a high basis was his ideal for the present conjuncture. “I hear every one crying out for association,” said he; “I join in the cry; but then I say, associate first with the Spirit, — educate for this spirit-association, and far more will follow than we have as yet any idea of. Nothing good can be done without association; but then we must associate with goodness; and this goodness is the spirit-nature, without which all our societarian efforts will be turned to corruption46. Education has hitherto been all outward; it must now be inward. The educator must keep in view that which elevates man, and not the visible exterior47 world.” We have the promise of some extracts from the writings of this great man, which we hope shortly to offer to the readers of this Journal. His friend, Mr. Lane, is engaged in arranging and editing his manuscript remains49.
Mr. Heraud, a poet and journalist, chiefly known in this country as the editor for two years of the (London) Monthly Magazine, a disciple50, in earlier years, of Coleridge, and by nature and taste contemplative and inclined to a mystical philosophy, was a friend and associate of Mr. Greaves; and for the last years has been more conspicuous51 than any other writer in that connexion of opinion. The Monthly Magazine, during his editorship, really was conducted in a bolder and more creative spirit than any other British Journal; and though papers on the highest transcendental themes were found in odd vicinity with the lowest class of flash and so-called comic tales, yet a necessity, we suppose, of British taste made these strange bed-fellows acquainted, and Mr. Heraud had done what he could. His papers called “Foreign Aids to Self Intelligence,” were of signal merit, especially the papers on Boehmen and Swedenborg. The last is, we think, the very first adequate attempt to do justice to this mystic, by an analysis of his total works; and, though avowedly53 imperfect, is, as far as it goes, a faithful piece of criticism. We hope that Mr. Heraud, who announces a work in three volumes, called “Foreign Aids to Self Intelligence, designed for an Historical Introduction to the Study of Ontological Science, preparatory to a Critique of Pure Being,” as now in preparation for the press, and of which, we understand, the Essays in the Monthly Magazine were a part, will be enabled to fulfil his design. Mr. Heraud is described by his friends as the most amiable54 of men, and a fluent and popular lecturer on the affirmative philosophy. He has recently intimated a wish to cross the Atlantic, and read in Boston, a course of six lectures on the subject of Christism as distinct from Christianity.
One of the best contributors to Mr. Heraud’s Magazine was Mr. J. Westland Marston. The papers marked with his initials are the most eloquent55 in the book. We have greatly regretted their discontinuance, and have hailed him again in his new appearance as a dramatic author. Mr. Marston is a writer of singular purity of taste, with a heart very open to the moral impulses, and in his settled conviction, like all persons of a high poetic56 nature, the friend of a universal reform, beginning in education. His thought on that subject is, that “it is only by teachers becoming men of genius, that a nobler position can be secured to them.” At the same time he seems to share that disgust, which men of fine taste so quickly entertain in regard to the language and methods of that class with which their theory throws them into correspondence, and to be continually attracted through his taste to the manners and persons of the aristocracy, whose selfishness and frivolity57 displease58 and repel59 him again. Mr. Marston has lately written a Tragedy, called “The Patrician’s Daughter,” which we have read with great pleasure, barring always the fatal prescription60, which in England seems to mislead every fine poet to attempt the drama. It must be the reading of tragedies that fills them with this superstition61 for the buskin and the pall62, and not a sympathy with existing nature and the spirit of the age. The Patrician’s Daughter is modern in its plot and characters, perfectly63 simple in its style; the dialogue is full of spirit, and the story extremely well told. We confess, as we drew out this bright pamphlet from amid the heap of crude declamation64 on Marriage and Education, on Dietetics65 and Hydropathy, on Chartism and Socialism, grim tracts48 on flesh-eating and dram-drinking, we felt the glad refreshment66 of its sense and melody, and thanked the fine office which speaks to the imagination, and paints with electric pencil a new form — new forms on the lurid67 cloud. Although the vengeance68 of Mordaunt strikes us as overstrained, yet his character, and the growth of his fortunes is very natural, and is familiar to English experience in the Thurlows, Burkes, Foxes, and Cannings. The Lady Mabel is finely drawn69. Pity that the catastrophe70 should be wrought71 by the deliberate lie of Lady Lydia; for beside that lovers, as they of all men speak the most direct speech, easily pierce the cobwebs of fraud, it is a weak way of making a play, to hinge the crisis on a lie, instead of letting it grow, as in life, out of the faults and conditions of the parties, as, for example, in Goethe’s Tasso. On all accounts but one, namely, the lapse72 of five years between two acts, the play seems to be eminently73 fit for representation. Mr. Marston is also the author of two tracts on Poetry and Poetic Culture.
Another member of this circle is Francis Barham, the dramatic poet, author of “The Death of Socrates,” a tragedy, and other pieces; also a contributor to the Monthly Magazine. To this gentleman we are under special obligations, as he has sent us, with other pamphlets, a manuscript paper “On American Literature,” written with such flowing good will, and with an aim so high, that we must submit some portion of it to our readers.
Intensely sympathizing, as I have ever done, with the great community of truth-seekers, I glory in the rapid progress of that Alistic, (*) or divine literature, which they develop and cultivate. To me this Alistic literature is so catholic and universal, that it has spread its energies and influences through every age and nation, in brighter or obscurer manifestations76. It forms the intellectual patrimony77 of the universe, delivered down from kindling78 sire to kindling son, through all nations, peoples, and languages. Like the God from whom it springs, on whom it lives, and to whom it returns, this divine literature is ever young, ever old, ever present, ever remote. Like heaven’s own sunshine, it adorns79 all it touches, and it touches all. It is a perfect cosmopolite in essence and in action; it has nothing local or limitary in its nature; it participates the character of the soul from which it emanated80. It subsists81 whole in itself, it is its own place, its own time, nor seeks abroad the life it grants at home; aye, it is an eternal now, an eternal present, at once beginning, middle, and end of every past and every future.
* In explanation of this term, we quote a few sentences from a printed prospectus8 issued by Mr. Barham. “The Alist; a Monthly Magazine of Divinity and Universal Literature. I have adopted the title of ‘the Alist, or Divine,’ for this periodical, because the extension of Divinity and divine truth is its main object. It appears to me, that by a firm adherence82 to the {to Theion}, or divine principle of things, a Magazine may assume a specific character, far more elevated, catholic, and attractive, than the majority of periodicals attain83. This Magazine is therefore specially52 written for those persons who may, without impropriety, be termed Alists, or Divines; those who endeavor to develop Divinity as the grand primary essence of all existence, — the element which forms the all in all, — the element in which we live, and move, and have our being. Such Alists, (deriving their name from Alah — the Hebrew title of God,) are Divines in the highest sense of the word; for they cultivate Alism, or the Divinity of Divinities, as exhibited in all Scripture84 and nature, and they extend religious and philanthropical influences through all churches, states, and systems of education. This doctrine85 of Alism, or the life of God in the soul of man, affords the only prothetic point of union, sufficiently86 intense and authoritative87 to unite men in absolute catholicity. In proportion as they cultivate one and the same God in their minds, will their minds necessarily unite and harmonize; but without this is done, permanent harmony is impossible.”
It is, I conceive, salutary for us to take this enlarged view of literature. We should seek after literary perfection in this cosmopolite spirit, and embrace it wherever we find it, as a divine gift; for, in the words of Pope,
“both precepts88 and example tell
That nature’s masterpiece is writing well.”
So was it with the august and prophetic Milton. To him literature was a universal presence. He regarded it as the common delight and glory of gods and men. He felt that its moral beauty lived and flourished in the large heart of humanity itself, and could never be monopolized89 by times or places. Most deeply do I think and feel with Milton, when he utters the following words. “What God may have determined90 for me, I know not; but this I know, that if ever he instilled91 an intense love of moral beauty into the breast of any man, he has instilled it into mine. Hence wherever I find a man despising the false estimates of the vulgar, and daring to aspire92 in sentiment and language and conduct to what the highest wisdom through every age has taught us, as most excellent, to him I unite myself by a kind of necessary attachment93. And if I am so influenced by nature, or destiny, that by no exertions94 or labors of my own I may exalt95 myself to this summit of worth and honor, yet no power in heaven or earth will hinder me from looking with reverence96 and affection upon those, who have thoroughly97 attained98 this glory, or appeared engaged in the successful pursuit of it.”
Mr. Barham proceeds to apply this sentiment as analogous99 to his own sentiment, in respect to the literatures of other nations, but specially to that of America.
The unity74 of language unites the literature of Britain and America, in an essential and imperishable marriage, which no Atlantic Ocean can divide. Yes; I as an Englishman say this, and maintain it. United in language, in literature, in interest, and in blood, I regard the English in England and the English in America as one and the same people, the same magnificent brotherhood100. The fact is owned in the common names by which they are noted101; John and Jonathan, Angles and Yankees, all reecho the fact.
Mr. Barham proceeds to exhibit the manifold reasons that enjoin102 union on the two countries, deprecates the divisions that have sometimes suspended the peace, and continues;
Let us rather maintain the generous policy of Milton, and with full acclamation of concord103 recite his inspiring words;
“Go on both hand in hand, O nations, never to be disunited. Be the praise and the heroic song of all posterity104. Merit this, but seek only virtue105, not the extension of your limits. For what needs to win a fading triumphal laurel out of the tears of wretched men, but to settle the true worship of God and justice in the commonwealth106. Then shall the hardest difficulties smooth themselves out before you, envy shall sink to hell, and craft and malice107 shall be confounded, whether it be homebred mischief108 or outlandish cunning. Yea, other nations will then covet109 to serve you; for lordship and victory are but the pages of justice and virtue. Commit securely to true wisdom the vanquishing110 and uncaging of craft and subtlety111, which are but her two runagates. Join your invincible112 might to do worthy and godlike deeds, and then he that seeks to break your union, a cleaving113 curse be his inheritance throughout all generations.”
Mr. Barham then proceeds to express his conviction, that the specific character, which the literature of these countries should aim at, is the Alistic or Divine. It is only by an aim so high, that an author can reach any excellence114.
“He builds too low who builds beneath the skies.”
But our limits forbid any more extracts from this friendly manuscript at present.
Another eminent member of this circle is Mr. Charles Lane, for many years manager of the London Mercantile Price Current; a man of a fine intellectual nature, inspired and hallowed by a profounder faith. Mr. Lane is the author of some pieces marked with his initials, in the Monthly Magazine, and of some remarkable tracts. Those which we have seen are, “The Old, the New-Old, and the New;” “Tone in Speech;” some papers in a Journal of Health; and last and best, a piece called “The Third Dispensation,” prefixed by way of preface to an English translation of Mme. Gatti de Gamond’s “Phalansterian,” a French book of the Fourier School. In this Essay Mr. Lane considers that History has exhibited two dispensations, namely, first, the Family union, or connexion by tribes, which soon appeared to be a disunion or a dispersive115 principle; second, the National union. Both these, though better than the barbarism which they displaced, are themselves barbarism, in contrast with the third, or Universal union.
“As man is the uniter in all arrangements which stand below him, and in which the objects could not unite themselves, so man needs a uniter above him, to whom he submits, in the certain incapability116 of self-union. This uniter, unity, or One, is the premonitor whence exists the premonition Unity, which so recurrently becomes conscious in man. By a neglect of interior submission117, man fails of this antecedent, Unity; and as a consequence his attempts at union by exterior mastery have no success.” Certain conditions are necessary to this, namely, the external arrangements indispensable for the evolution of the Uniting Spirit can alone be provided by the Uniting Spirit.
“We seem to be in an endless circle, of which both halves have lost their centre connexion; for it is an operation no less difficult than the junction118 of two such discs that is requisite119 to unity. These segments also being in motion, each upon a false centre of its own, the obstacles to union are incalculably multiplied.
“The spiritual or theoretic world in man revolves120 upon one set of principles, and the practical or actual world upon another. In ideality man recognizes the purest truths, the highest notions of justice; in actuality he departs from all these, and his entire career is confessedly a life of self-falseness and clever injustice121. This barren ideality, and this actuality replete122 with bitter fruits, are the two hemispheres to be united for their mutual123 completion, and their common central point is the reality antecedent to them both. This point is not to be discovered by the rubbing of these two half globes together, by their curved sides, nor even as a school boy would attempt to unite his severed124 marble by the flat sides. The circle must be drawn anew from reality as a central point, the new radius125 embracing equally the new ideality and the new actuality.
“With this newness of love in men there would resplendently shine forth126 in them a newness of light, and a newness of life, charming the steadiest beholder127.” — Introduction, p. 4.
The remedy, which Mr. Lane proposes for the existing evils, is his “True Harmonic Association.” But he more justly confides128 in “ceasing from doing” than in exhausting efforts at inadequate129 remedies. “From medicine to medicine is a change from disease to disease; and man must cease from self-activity, ere the spirit can fill him with truth in mind or health in body. The Civilization is become intensely false, and thrusts the human being into false predicaments. The antagonism130 of business to all that is high and good and generic131 is hourly declared by the successful, as well as by the failing. The mercantile system, based on individual aggrandizement132, draws men from unity; its swelling133 columns of figures describe, in pounds, shillings, and pence, the degrees of man’s departure from love, from wisdom, from power. The idle are as unhappy as the busy. Whether the dread134 factory-bell, or the fox-hunter’s horn calls to a pursuit more fatal to man’s best interests, is an inquiry135 which appears more likely to terminate in the cessation of both, than in a preference of either.”
Mr. Lane does not confound society with sociableness136. “On the contrary, it is when the sympathy with man is the stronger and the truer, that the sympathy with men grows weaker, and the sympathy with their actions weakest.”
We must content ourselves with these few sentences from Mr. Lane’s book, but we shall shortly hear from him again. This is no man of letters, but a man of ideas. Deep opens below deep in his thought, and for the solution of each new problem he recurs137, with new success, to the highest truth, to that which is most generous, most simple, and most powerful; to that which cannot be comprehended, or overseen138, or exhausted139. His words come to us like the voices of home out of a far country.
With Mr. Lane is associated in the editorship of a monthly tract16, called “The Healthian,” and in other kindred enterprises, Mr. Henry G. Wright, who is the teacher of the School at Ham Common, near Richmond, and the author of several tracts on moral and social topics.
This school is founded on a faith in the presence of the Divine Spirit in man. The teachers say, “that in their first experiments they found they had to deal with a higher nature than the mere140 mechanical. They found themselves in contact with an essence indefinably delicate. The great difficulty with relation to the children, with which they were first called to wrestle141, was an unwillingness142 to admit access to their spiritual natures. The teachers felt this keenly. They sought for the cause. They found it in their own hearts. Pure spirit would not, could not hold communion with their corrupted143 modes. These must be surrendered, and love substituted in lieu of them. The experience was soon made that the primal144 duty of the educator is entire self-surrender to love. Not partial, not of the individual, but pure, unlimited145, universal. It is impossible to speak to natures deeper than those from which you speak. Reason cries to Reason, Love to Love. Hence the personal elevation146 of the teacher is of supreme147 importance.” Mr. Alcott, who may easily be a little partial to an instructor148 who has adopted cordially his own methods, writes thus of his friend.
“Mr. Wright is a younger disciple of the same eternal verity149, which I have loved and served so long. You have never seen his like, so deep serene150, so clear, so true, and so good. His school is a most refreshing151 and happy place. The children are mostly under twelve years of age, of both sexes; and his art and method of education simple and natural. It seemed like being again in my own school, save that a wiser wisdom directs, and a lovelier love presides over its order and teachings. He is not yet thirty years of age, but he has more genius for education than any man I have seen, and not of children alone, but he possesses the rare art of teaching men and women. What I have dreamed and stammered152, and preached, and prayed about so long, is in him clear and definite. It is life, influence, reality. I flatter myself that I shall bring him with me on my return. He cherishes hopes of making our land the place of his experiment on human culture, and of proving to others the worth of the divine idea that now fills and exalts153 him.”
In consequence of Mr. Greaves’s persuasion154, which seems to be shared by his friends, that the special remedy for the evils of society at the present moment is association; perhaps from a more universal tendency, which has drawn in many of the best minds in this country also to accuse the idealism, which contents itself with the history of the private mind, and to demand of every thinker the warmest dedication155 to the race, this class of which we speak are obviously inclined to favor the plans of the Socialists. They appear to be in active literary and practical connexion with Mr. Doherty, the intelligent and catholic editor of the London Phalanx, who is described to us as having been a personal friend of Fourier, and himself a man of sanguine temper, but a friend of temperate156 measures, and willing to carry his points with wise moderation, on one side; and in friendly relations with Robert Owen, “the philanthropist, ‘who writes in brick and clay, in gardens and green fields,’ who is a believer in the comforts and humanities of life, and would give these in abundance to all men,” although they are widely distinguished157 from this last in their devout158 spiritualism. Many of the papers on our table contain schemes and hints for a better social organization, especially the plan of what they call “a Concordium, or a Primitive159 Home, which is about to be commenced by united individuals, who are desirous, under industrial and progressive education, with simplicity160 in diet, dress, lodging161, &c., to retain the means for the harmonic development of their physical, intellectual, and moral natures.” The institution is to be in the country, the inmates162 are to be of both sexes, they are to labor5 on the land, their drink is to be water, and their food chiefly uncooked by fire, and the habits of the members throughout of the same simplicity. Their unity is to be based on their education in a religious love, which subordinates all persons, and perpetually invokes163 the presence of the spirit in every transaction. It is through this tendency that these gentlemen have been drawn into fellowship with a humbler, but far larger class of their countrymen, of whom Goodwyn Barmby may stand for the representative.
Mr. Barmby is the editor of a penny magazine, called “The Promethean, or Communitarian Apostle,” published monthly, and, as the covers inform us, “the cheapest of all magazines, and the paper the most devoted of any to the cause of the people; consecrated164 to Pantheism in Religion, and Communism in Politics.” Mr. Barmby is a sort of Camille Desmoulins of British Revolution, a radical165 poet, with too little fear of grammar and rhetoric166 before his eyes, with as little fear of the Church or the State, writing often with as much fire, though not with as much correctness, as Ebenezer Elliott. He is the author of a poem called “The European Pariah,” which will compare favorably with the Corn-law Rhymes. His paper is of great interest, as it details the conventions, the counsels, the measures of Barmby and his friends, for the organization of a new order of things, totally at war with the establishment. Its importance arises from the fact, that it comes obviously from the heart of the people. It is a cry of the miner and weaver167 for bread, for daylight, and fresh air, for space to exist in, and time to catch their breath and rest themselves in; a demand for political suffrage168, and the power to tax as a counterpart to the liability of being taxed; a demand for leisure, for learning, for arts and sciences, for the higher social enjoyments169. It is one of a cloud of pamphlets in the same temper and from the same quarter, which show a wholly new state of feeling in the body of the British people. In a time of distress170 among the manufacturing classes, severe beyond any precedent171, when, according to the statements vouched172 by Lord Brougham in the House of Peers, and Mr. O’Connell and others in the Commons, wages are reduced in some of the manufacturing villages to six pence a week, so that men are forced to sustain themselves and their families at less than a penny a day; when the most revolting expedients173 are resorted to for food; when families attempt by a recumbent posture174 to diminish the pangs175 of hunger; in the midst of this exasperation176 the voice of the people is temperate and wise beyond all former example. They are intent on personal as well as on national reforms. Jack177 Cade leaves behind him his bludgeon and torch, and is grown amiable, literary, philosophical, and mystical. He reads Fourier, he reads Shelley, he reads Milton. He goes for temperance, for non-resistance, for education, and for the love-marriage, with the two poets above named; and for association, after the doctrines178 either of Owen or of Fourier. One of the most remarkable of the tracts before us is “A Plan for the Education and Improvement of the People, addressed to the Working Classes of the United Kingdom; written in Warwick Gaol179, by William Lovett, cabinet-maker, and John Collins, tool-maker,” which is a calm, intelligent, and earnest plea for a new organization of the people, for the highest social and personal benefits, urging the claims of general education, of the Infant School, the Normal School, and so forth; announcing rights, but with equal emphasis admitting duties. And Mr. Barmby, whilst he attacks with great spirit and great contempt the conventions of society, is a worshipper of love and of beauty, and vindicates180 the arts. “The apostleship of veritable doctrine,” he says, “in the fine arts is a really religious Apostolate, as the fine arts in their perfect manifestation75 tend to make mankind virtuous181 and happy.”
It will give the reader some precise information of the views of the most devout and intelligent persons in the company we have described, if we add an account of a public conversation which occurred during the last summer. In the (London) Morning Chronicle, of 5 July, we find the following advertisement. “Public Invitation. An open meeting of the friends to human progress will be held to-morrow, July 6, at Mr. Wright’s Alcott-House School, Ham Common, near Richmond, Surrey, for the purpose of considering and adopting means for the promotion182 of the great end, when all who are interested in human destiny are earnestly urged to attend. The chair taken at Three o’clock and again at Seven, by A. Bronson Alcott, Esq., now on a visit from America. Omnibuses travel to and fro, and the Richmond steam-boat reaches at a convenient hour.”
Of this conference a private correspondent has furnished us with the following report.
A very pleasant day to us was Wednesday, the sixth of July. On that day an open meeting was held at Mr. Wright’s, Alcott-House School, Ham, Surrey, to define the aims and initiate183 the means of human culture. There were some sixteen or twenty of us assembled on the lawn at the back of the house. We came from many places; one 150 miles; another a hundred; others from various distances; and our brother Bronson Alcott from Concord, North America. We found it not easy to propose a question sufficiently comprehensive to unfold the whole of the fact with which our bosoms184 labored185. We aimed at nothing less than to speak of the instauration of Spirit and its incarnation in a beautiful form. We had no chairman, and needed none. We came not to dispute, but to hear and to speak. And when a word failed in extent of meaning, we loaded the word with new meaning. The word did not confine our experience, but from our own being we gave significance to the word. Into one body we infused many lives, and it shone as the image of divine or angelic or human thought. For a word is a Proteus that means to a man what the man is. Three papers were successively presented.
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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domesticated
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| adj.喜欢家庭生活的；（指动物）被驯养了的v.驯化( domesticate的过去式和过去分词 ) | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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5
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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7
prospectuses
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| n.章程，简章，简介( prospectus的名词复数 ) | |
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prospectus
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| n.计划书；说明书；慕股书 | |
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9
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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11
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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12
pedantry
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| n.迂腐，卖弄学问 | |
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13
sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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14
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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15
jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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16
tract
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| n.传单，小册子，大片(土地或森林) | |
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17
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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18
retirement
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| n.退休，退职 | |
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19
formerly
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| adv.从前，以前 | |
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20
abstemiously
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| adv.适中地；有节制地；适度地 | |
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21
intercourse
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| n.性交；交流，交往，交际 | |
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22
downwards
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| adj./adv.向下的（地），下行的（地） | |
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23
emancipation
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| n.（从束缚、支配下）解放 | |
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24
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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25
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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26
socialists
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| 社会主义者( socialist的名词复数 ) | |
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27
abstained
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| v.戒（尤指酒），戒除( abstain的过去式和过去分词 )；弃权（不投票） | |
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28
fermented
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| v.（使）发酵( ferment的过去式和过去分词 )；（使）激动；骚动；骚扰 | |
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29
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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30
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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31
eloquence
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| n.雄辩；口才，修辞 | |
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32
potency
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| n. 效力，潜能 | |
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33
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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34
serenity
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| n.宁静，沉着，晴朗 | |
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35
extraneous
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| adj.体外的；外来的；外部的 | |
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36
expenditures
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| n.花费( expenditure的名词复数 )；使用；（尤指金钱的）支出额；（精力、时间、材料等的）耗费 | |
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37
transcript
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| n.抄本，誊本，副本，肄业证书 | |
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38
illuminated
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| adj.被照明的；受启迪的 | |
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39
disinterested
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| adj.不关心的，不感兴趣的 | |
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40
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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41
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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42
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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43
subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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44
sincerity
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| n.真诚，诚意；真实 | |
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45
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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46
corruption
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| n.腐败，堕落，贪污 | |
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47
exterior
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| adj.外部的，外在的；表面的 | |
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48
tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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49
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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50
disciple
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| n.信徒，门徒，追随者 | |
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51
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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52
specially
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| adv.特定地；特殊地；明确地 | |
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53
avowedly
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| adv.公然地 | |
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54
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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55
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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56
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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57
frivolity
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| n.轻松的乐事，兴高采烈；轻浮的举止 | |
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58
displease
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| vt.使不高兴，惹怒；n.不悦，不满，生气 | |
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59
repel
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| v.击退，抵制，拒绝，排斥 | |
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60
prescription
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| n.处方，开药；指示，规定 | |
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61
superstition
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| n.迷信，迷信行为 | |
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62
pall
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| v.覆盖，使平淡无味；n.柩衣，棺罩；棺材；帷幕 | |
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63
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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64
declamation
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| n. 雄辩，高调 | |
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65
dietetics
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| n.营养学 | |
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66
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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67
lurid
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| adj.可怕的；血红的；苍白的 | |
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68
vengeance
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| n.报复，报仇，复仇 | |
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69
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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70
catastrophe
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| n.大灾难，大祸 | |
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71
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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72
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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73
eminently
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| adv.突出地；显著地；不寻常地 | |
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74
unity
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| n.团结，联合，统一；和睦，协调 | |
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75
manifestation
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| n.表现形式；表明；现象 | |
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76
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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77
patrimony
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| n.世袭财产，继承物 | |
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78
kindling
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| n. 点火, 可燃物 动词kindle的现在分词形式 | |
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79
adorns
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| 装饰，佩带( adorn的第三人称单数 ) | |
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80
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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81
subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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82
adherence
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| n.信奉，依附，坚持，固着 | |
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83
attain
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| vt.达到，获得，完成 | |
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84
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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85
doctrine
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| n.教义；主义；学说 | |
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86
sufficiently
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| adv.足够地，充分地 | |
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87
authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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88
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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89
monopolized
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| v.垄断( monopolize的过去式和过去分词 )；独占；专卖；专营 | |
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90
determined
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| adj.坚定的；有决心的 | |
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91
instilled
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| v.逐渐使某人获得（某种可取的品质），逐步灌输( instill的过去式和过去分词 ) | |
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92
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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93
attachment
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| n.附属物，附件；依恋；依附 | |
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94
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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95
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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96
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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97
thoroughly
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| adv.完全地，彻底地，十足地 | |
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98
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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99
analogous
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| adj.相似的；类似的 | |
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100
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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101
noted
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| adj.著名的，知名的 | |
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102
enjoin
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| v.命令；吩咐；禁止 | |
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103
concord
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| n.和谐；协调 | |
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104
posterity
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| n.后裔，子孙，后代 | |
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105
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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106
commonwealth
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| n.共和国，联邦，共同体 | |
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107
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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108
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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109
covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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110
vanquishing
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| v.征服( vanquish的现在分词 )；战胜；克服；抑制 | |
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111
subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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112
invincible
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| adj.不可征服的，难以制服的 | |
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113
cleaving
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| v.劈开，剁开，割开( cleave的现在分词 ) | |
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114
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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115
Dispersive
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| adj. 分散的 | |
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116
incapability
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| n.无能 | |
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117
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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118
junction
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| n.连接，接合；交叉点，接合处，枢纽站 | |
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119
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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120
revolves
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| v.（使）旋转( revolve的第三人称单数 )；细想 | |
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121
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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122
replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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123
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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124
severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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125
radius
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| n.半径，半径范围；有效航程，范围，界限 | |
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126
forth
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| adv.向前；向外，往外 | |
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127
beholder
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| n.观看者，旁观者 | |
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128
confides
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| v.吐露（秘密，心事等）( confide的第三人称单数 )；（向某人）吐露（隐私、秘密等） | |
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129
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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130
antagonism
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| n.对抗，敌对，对立 | |
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131
generic
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| adj.一般的，普通的，共有的 | |
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132
aggrandizement
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| n.增大，强化，扩大 | |
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133
swelling
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| n.肿胀 | |
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134
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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135
inquiry
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| n.打听，询问，调查，查问 | |
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136
sociableness
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| n.sociable（交际的，社交的）的变形 | |
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137
recurs
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| 再发生，复发( recur的第三人称单数 ) | |
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138
overseen
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| v.监督，监视( oversee的过去分词 ) | |
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139
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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140
mere
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| adj.纯粹的；仅仅，只不过 | |
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141
wrestle
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| vi.摔跤，角力；搏斗；全力对付 | |
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142
unwillingness
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| n. 不愿意，不情愿 | |
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143
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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144
primal
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| adj.原始的；最重要的 | |
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145
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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146
elevation
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| n.高度；海拔；高地；上升；提高 | |
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147
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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148
instructor
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| n.指导者，教员，教练 | |
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149
verity
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| n.真实性 | |
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150
serene
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| adj. 安详的，宁静的，平静的 | |
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151
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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152
stammered
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| v.结巴地说出( stammer的过去式和过去分词 ) | |
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153
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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154
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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155
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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156
temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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157
distinguished
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| adj.卓越的，杰出的，著名的 | |
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158
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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159
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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161
lodging
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| n.寄宿，住所；(大学生的)校外宿舍 | |
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162
inmates
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| n.囚犯( inmate的名词复数 ) | |
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163
invokes
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| v.援引( invoke的第三人称单数 )；行使（权利等）；祈求救助；恳求 | |
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164
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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165
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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166
rhetoric
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| n.修辞学，浮夸之言语 | |
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167
weaver
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| n.织布工；编织者 | |
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suffrage
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| n.投票，选举权，参政权 | |
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169
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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170
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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171
precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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172
vouched
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| v.保证( vouch的过去式和过去分词 )；担保；确定；确定地说 | |
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173
expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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174
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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175
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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176
exasperation
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| n.愤慨 | |
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177
jack
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| n.插座，千斤顶，男人；v.抬起，提醒，扛举；n.（Jake）杰克 | |
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178
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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179
gaol
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| n.(jail)监狱；(不加冠词)监禁；vt.使…坐牢 | |
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180
vindicates
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| n.澄清（某人/某事物）受到的责难或嫌疑( vindicate的名词复数 )；表明或证明（所争辩的事物）属实、正当、有效等；维护v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的第三人称单数 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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181
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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182
promotion
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| n.提升，晋级；促销，宣传 | |
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183
initiate
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| vt.开始，创始，发动；启蒙，使入门；引入 | |
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184
bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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185
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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