William Henry Channing Was Born in Boston (In This Year the Population of the Municipality Reached 33,234)

REVEREND WILLIAM HENRY “SADLY IN EARNEST” CHANNING1

1810

May 25, Friday: William Henry Channing was born in Boston (in this year the population of the municipality reached 33,234).

1. This “sadly in earnest” was Thoreau’s evaluation of the Reverend. HDT WHAT? INDEX

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1829

Benjamin Peirce and William Henry Channing graduated from Harvard College. NEW “HARVARD MEN”

Oliver Wendell Holmes graduated from Harvard as Class Poet, and went into the study of medicine — for many years afterward he would congratulate each graduating class by means of a poem.

Dr. Charles Follen became, in addition to the Professor of German Language and Literature, an instructor of ethics and history at the Divinity School.

Horatio Wood entered Divinity School. Among his classmates would be his lifelong friend the Reverend Andrew Preston Peabody, the Reverend Charles Babbidge of Pepperell, and the Reverend Henry Adolphus Miles. The Reverend Wood would afterward write of this period as follows: My mind was taken by the first movements of Rev. Dr. Tuckerman among the poorest, the most friendless, the most neglected, the most exposed to sin and ruin of our fellow-men. It struck me like the dawning of a new day for the Unitarian Church if it would be not only doctrinally, but practically, truly Christian. Rev. F.T. Gray, Rev. C.F. Barnard, Rev. J.T. Sargent, Rev. R.C. Waterston, I saw step forward, one after another, and put their hands zealously and vigorously to the plough of Christ in the new field, and my heart went with them. On a Saturday of my last collegiate year, in 1827, I went alone and spent a day in visiting the crowded rooms, cellars and attics of Broad Street [in Boston], where there was a stifled mass of degradation and woe. I let nothing escape my eyes, heard all tales, sat down and talked familiarly with many till they unburdened themselves and turned themselves inside out, letting me know all that was in their hearts. I carried away knowledge and lessons which were never to leave me....

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1833

Charles Sumner graduated from the Law School of Harvard College.2

Leonhard Usteri had in 1830 produced at Berm an edition of Friedrich August Wolf’s VORLESUNGEN ÜBER DIE VIER ERSTEN GESÄNGE VON HOMER’S ILIAS. At this point Professor of Greek Literature Cornelius Conway Felton provided an English-language annotation of Wolf’s text of HOMĒROU ILIAS. THE ILIAD OF HOMER, FROM THE TEXT OF WOLF. GR. WITH ENGLISH NOTES AND FLAXMAN’S ILLUSTRATIVE DESIGNS. EDITED BY C.C. FELTON (2d edition. Boston: Hilliard, Gray, and Co.), a volume that would be required at Harvard and would be found in the personal library of Henry Thoreau.

William Mackay Prichard, son of the Concord trader Moses Prichard, and William Whiting, Jr., son of the Concord carriagemaker Colonel William Whiting, graduated from Harvard College.

WILLIAM MACKAY PRICHARD, son of Moses Prichard, was graduated in 1833.3 WILLIAM WHITING [of Concord], son of Colonel William Whiting, was graduated [at Harvard College] in 1833.4 2. Just in case you didn’t know: Harvard Law School had been founded with money from the selling of slaves in the sugarcane fields of Antigua. 3. Lemuel Shattuck’s 1835 A HISTORY OF THE TOWN OF CONCORD;.... Boston MA: Russell, Odiorne, and Company; Concord MA: John Stacy, 1835 (On or about November 11, 1837 Henry Thoreau would indicate a familiarity with the contents of at least pages 2-3 and 6-9 of this historical study. On July 16, 1859 he would correct a date mistake buried in the body of the text.) 4. Ibid. “Stack of the Artist of Kouroo” Project 3 HDT WHAT? INDEX

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William Whiting, Jr. would become a lawyer after teaching at Plymouth and Concord, through studying law in Boston and attending the Law School of Harvard College.

Manlius Stimson Clarke matriculated, as his father had in 1786, at Harvard. At the age of 15, John Foster Williams Lane returned from his study of the French and Italian languages in Europe and entered Harvard’s freshman class. He would attain a high rank of scholarship in his class and graduate in the same year as Thoreau, with distinction. NEW “HARVARD MEN”

Since Francis Bowen had to work his way through Phillips Exeter Academy and then through Harvard, he was not able to graduate until the age of 22 –quite old for those days– but when he did take his degree, it was summa cum laude and he got a job teaching math at Phillips Exeter Academy. (Then he would teach math at Harvard.)

William Henry Channing graduated from the Harvard Divinity School. Benjamin Peirce wrote the first published history of Harvard, and became a professor there.

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At the Divinity School, the following gentlemen completed their studies:

William Ebenezer Abbot (A.B. Bowdoin College) William Andrews William Henry Channing James Freeman Clarke Samuel Adams Devens Theophilus Pipon Doggett Samuel May Albert Clarke Patterson Chandler Robbins Samuel Dowse Robbins Linus Hall Shaw Henry Augustus Walker

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1838

The Reverend William Henry Channing took up a Unitarian pastorate in Cincinnati, Ohio (he would resign in 1841 upon becoming aware that the Gospels were unreliable as history, concluding somehow from this technical detail that Christianity had not been ordained by God).

Charles James Fox became a member of the Unitarian Church in Nashua, New Hampshire (he would teach in its Sunday School).

The Countess Sarah of Concord NH (formerly “Rumford”) commissioned D.G. Lamont to paint from a sketch by William Lane an oil in which Count von Rumford gazed benevolently upon his only legitimate child while the daughter fondles her favorite lap-dog.

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1839

June: The Reverend William Henry Channing began to edit the Western Messenger (until March 1841).

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1840

Early in the year John Adolphus Etzler had returned from the West Indies to New-York. Undoubtedly to meet and suitably impress other reformers, he would there attend the Fourier Society of New York’s annual celebration of the French philosopher-utopist Charles Fourier’s birthday. There he would make the acquaintance of a Fourierist socialist and humanitarian, C.F. Stollmeyer, also a recent German immigrant, who was at that time readying Albert Brisbane’s THE SOCIAL DESTINY OF MAN for publication. Stollmeyer was to become not only the publisher of The New World, but also a primary disciple of Etzler. This SOCIAL DESTINY OF MAN, seconded by the writings and lectures of such men as Dana McClean Greeley, Horace Greeley, Parke Godwin, and the Reverend William Henry Channing, would stimulate the rise of several Phalansterian Associations, in the middle and western states, chiefest of which would be “The North American Phalanx” in Monmouth County, New Jersey. ASSOCIATION OF INDUSTRY AND EDUCATION ONEIDA COMMUNITY MODERN TIMES UNITARY HOME BROOK FARM HOPEDALE

The Reverend Adin Ballou’s “Practical Christians” began to publish a gazette, the Practical Christian, for the “promulgation of Primitive Christianity.” He would write in HISTORY OF THE HOPEDALE COMMUNITY, FROM ITS INCEPTION TO ITS VIRTUAL SUBMERGENCE IN THE HOPEDALE PARISH that this year would initiate “a decade of American history pre-eminently distinguished for the general humanitarian spirit which seemed to pervade it, as manifested in numerous and widely extended efforts to put away existing evils and better the condition of the masses of mankind; and especially for the wave of communal thought which swept over the country, awakening a very profound interest in different directions in the question of the re-organization of society; — an interest which assumed various forms as it contemplated or projected practical results.” There would be, he pointed out, a considerable number of what were known as Transcendentalists in and about Boston, who, under the leadership of the Reverend George Ripley, a Unitarian clergyman of eminence, would plan and put in operation the Roxbury Community, generally known as the “Brook Farm” Association. A company of radical reformers who had come out from the church on account of its alleged complicity with Slavery and other abominations, and hence called Come-Outers, would institute a sort of family Community near Providence, Rhode Island. Other progressives, with George W. Benson at their head, would found the Northampton Community at the present village of Florence, a suburb of Northampton. One of the debates of the 18th Century was what human nature might be, under its crust of civilization, under the varnish of culture and manners. Jean-Jacques Rousseau had an answer. Thomas Jefferson had an answer. One of the most intriguing answers was that of Charles Fourier, who was born in Besançon two years before the Shakers arrived in New York. He grew up to write twelve sturdy volumes designing a New Harmony for mankind, an experiment in radical sociology that began to run parallel to that of the Shakers. Fourierism (Horace Greeley founded the New- York Tribune to promote Fourier’s ideas) was Shakerism for intellectuals. Brook Farm was Fourierist, and such place-names as Phalanx, New Jersey, and New Harmony, Indiana, attest to the movement’s history. Except for one detail, Fourier and Mother Ann Lee were of the same mind; they both saw that humankind must return to the tribe or extended family and that it was to exist

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on a farm. Everyone lived in one enormous dormitory. Everyone shared all work; everyone agreed, although with constant revisions and refinements, to a disciplined way of life that would be most harmonious for them, and lead to the greatest happiness. But when, of an evening, the Shakers danced or had “a union” (a conversational party), Fourier’s Harmonians had an orgy of eating, dancing, and sexual high jinks, all planned by a Philosopher of the Passions. There is a strange sense in which the Shakers’ total abstinence from the flesh and Fourier’s total indulgence serve the same purpose. Each creates a psychological medium in which frictionless cooperation reaches a maximum possibility. It is also wonderfully telling that the modern world has no place for either.

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According to the dissertation of Maurice A. Crane, “A Textual and Critical Edition of Nathaniel Hawthorne’s The Blithedale Romance” at the University of Illinois in 1953, various scholars have fingered Zenobia as: • Mrs. Almira Barlow • Margaret Fuller • Fanny Kemble • Mrs. Sophia Willard Dana Ripley • Caroline Sturgis Tappan

while various other scholars have been fingering Mr. Hollingsworth as: • Bronson Alcott • Albert Brisbane • Elihu Burritt •Charles A. Dana • Waldo Emerson • Horace Mann, Sr. • William Pike • the Reverend Orestes Augustus Brownson, or maybe • the Reverend William Henry Channing, or maybe • the Reverend Theodore Parker

Hawthorne should really have told us more than Zenobia’s nickname, and should really have awarded Hollingsworth a first name more definitive than “Mr.”? Go figure! Lest we presume that an association of this William Henry Channing with Hollingsworth is utterly void of content, let us listen, as Marianne Dwight did, to the reverend stand and deliver on the topic of “devotedness to the cause; the necessity of entire self-surrender”:1 He compared our work with … that of the crusaders.... He compared us too with the Quakers, who see God only in the inner light,... with the Methodists, who seek to be in a state of rapture in their sacred meetings, whereas we should maintain in daily life, in every deed, on all occasions, a feeling of religious fervor; with the perfectionists, who are, he says, the only sane religious people, as they believe in perfection, and their aim is one with ours. Why should we, how dare we tolerate ourselves or one another in sin?

1. Reed, Amy L., ed. LETTERS FROM BROOK FARM, 1844-1847, BY MARIANNE DWIGHT Poughkeepsie NY, 1928.

The Reverend William Henry Channing did a complete translation of Théodore Simon Jouffroy’s5 COURS DE DROIT NATUREL, titled INTRODUCTION TO ETHICS.

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November: At the Chardon Street Chapel in Boston, a continuation of the 1st meeting of the Convention of Friends of Universal Reform, that had begun during March. Attending “to discuss the origin and authority of the ministry” were, among others, the Reverend George Ripley from Brook Farm and David Mack from the Association of Industry and Education, plus at least four other future members of that Northampton association. Waldo Emerson’s report of this is on the following screen.

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[go to the following screen]

In the month of November, 1840, a Convention of Friends of Universal Reform assembled in the Chardon Street Chapel, in Boston, in obedience to a call in the newspapers signed by a few individuals, inviting all persons to a public discussion of the institutions of the Sabbath, the Church and the Ministry. The Convention organized itself by the choice of Edmund Quincy, as Moderator, spent three days in the consideration of the Sabbath, and adjourned to a day in March, of the following year, for the discussion of the second topic. In March, accordingly, a three- days’ session was holden, in the same place, on the subject of the Church, and a third meeting fixed for the following November, which was accordingly holden, and the Convention, debated, for three days again, the remaining subject of the Priesthood. This Convention never printed any report of its deliberations, nor pretended to arrive at any Result, by the expression of its sense in formal resolutions, — the professed object of those persons who felt the greatest interest in its meetings being simply the elucidation of truth through free discussion. The daily newspapers reported, at the time, brief sketches of the course of proceedings, and the remarks of the principal speakers. These meetings attracted a good deal of public attention, and were spoken of in different circles in every note of hope, of sympathy, of joy, of alarm, of abhorrence, and of merriment. The composition of the assembly was rich and various. The singularity and latitude of the summons drew together, from all parts of New England, and also from the Middle States, men of every shade of opinion, from the straitest orthodoxy to the wildest heresy, and many persons whose church was a church of one member only. A great variety of dialect and of costume was noticed; a great deal of confusion, eccentricity, and freak appeared, as well as of zeal and enthusiasm. If the assembly was disorderly, it was picturesque. Madmen, madwomen, men with beards, Dunkers, Muggletonians, Come-Outers, Groaners, Agrarians, Seventh-day-Baptists, Quakers, Abolitionists, Calvinists, Unitarians, and Philosophers, — all came successively to the top, and seized their moment, if not their hour, wherein to chide, or pray, or preach, or protest. The faces were a study. The most daring innovators, and the champions-until-death of the old cause, sat side by side. The still living merit of the oldest New England families, glowing yet, after several generations, encountered the founders of families, fresh merit, emerging, and expanding the brows to a new breadth, and lighting a clownish face with sacred fire. The assembly was characterized by the predominance of a certain plain, sylvan strength and earnestness, whilst many of the most intellectual and cultivated persons attended its councils. Dr. William Henry Channing, Edward Thompson Taylor, Bronson Alcott, Mr. William Lloyd Garrison, Mr. Samuel Joseph May, Theodore Parker, Henry C. Wright, Dr. Joseph Osgood, William Adams, Edward Palmer, Jones Very, Maria W. Chapman, and many other persons of a mystical, or sectarian, or philanthropic renown, were present, and some of them participant. And there was no want of female speakers; Mrs. Little and Mrs. Lucy Sessions took a pleasing and memorable part in the debate, and that flea of Conventions, Mrs. Abigail Folsom, was but too ready with her interminable scroll. If there was not parliamentary order, there was life, and the assurance of that constitutional love for religion and religious liberty, which, in all periods, characterizes the inhabitants of this part of America.

CAMBRIDGE HISTORY OF ENGLISH AND AMERICAN LITERATURE

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1841

William Henry Channing renounced his Unitarian pastorate in Cincinnati, Ohio, having become aware that the Gospels were unreliable as history, and having concluded from this that Christianity had not been ordained by God.

March: The Reverend William Henry Channing would no longer edit the Western Messenger.

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March: Continuation of the Convention of Friends of Universal Reform that had begun during the previous November at the Chardon Street Chapel in Boston. Waldo Emerson’s report of this is on the following screen.

[go to the following screen]

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CAMBRIDGE HISTORY OF ENGLISH AND AMERICAN LITERATURE

1842

June: The Reverend Orestes Augustus Brownson, who was at this time attending the sermons of the Reverend William Henry Channing, composed his famous “open letter” to the Reverend William Ellery Channing, entitled THE MEDIATORIAL LIFE OF JESUS, in which he alleges that Jesus Christ is the sole mediator between God and humankind. It was this which initiated Brownson’s institutionalism, his concern to discover and sponsor that institution which was perpetuating, in human history, Christ’s mediatorial activity.

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1843

July 21: Henry Thoreau wrote to his sister Helen Louisa Thoreau in Roxbury MA from Staten Island, mentioning that tomatoes were being raised by the acre on this island on which Huguenots had settled, Dear Helen, I am not in such haste to write home when I remember that I make my readers pay the postage— But I believe I have not taxed you before.— I have pretty much explored this island — inland and along the shore — finding my health inclined me to the peripatetic philosophy— I have visited Telegraph Stations — Sailor's Snug Harbors — Seaman's Retreats — Old Elm Trees, where the Hugonots landed — Brittons Mills — and all the villages on the island. Last Sunday I walked over to Lake Island Farm — 8 or 9 miles from here — where Moses Prichard lived, and found the present occupant, one Mr Davenport formerly from Mass. — with 3 or four men to help him — raising sweet potatoes and tomatoes by the acre. It seemed a cool and pleasant retreat, but a hungry soil. As I was coming away I took my toll out of the soil in the shape of arrow-heads — which may after all be the surest crop — certainly not affected by drought.

and also describing immigrants he had seen on the streets of New-York, and speaking of the Quaker meeting shortly before July 7th, in the Hester Street meetinghouse in Brooklyn on Paumanok Long Island at which

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Lucretia Mott had spoken: I liked all the proceedings very well –their plainly greater harmony and sincerity than elsewhere. They do nothing in a hurry. Every one that walks up the aisle in his square coat and expansive hat– has a history, and comes from house to a house. The women come in one after another in their Quaker bonnets and handkerchiefs, looking all like sisters and so many chick-a-dees– At length, after a long silence, waiting for the spirit, Mrs Mott rose, took off her bonnet, and began to utter very deliberately what the spirit suggested. Her self-possession was something to say, if all else failed – but it did not. Her subject was the abuse of the BIBLE –and thence she straightway digressed to slavery and the degradation of woman. It was a good speech –transcendentalism in its mildest form. She sat down at length and after a long and decorous silence in which some seemed to be really digesting her words, the elders shook hands and the meeting dispersed. On the whole I liked their ways, and the plainness of their meeting house. It looked as if it was indeed made for service.

The biographer Henry Seidel Canby has commented, about this worship service, that “Already, and long before Emerson, [Henry Thoreau] sensed the dangerous quietism of the Quakers, which was to be content with solidity and reform, and let the spirit speak too mildly. Indeed, his final conclusion as to all these idealists is a distrust of reformers.” Canby seems not to have been aware that Quakerism had torn itself apart, and that the very person and presence of this Hicksite traveling minister, Mott, was a reproach to these evangelical Quakers Canby so rightly here contemns for their dangerous self-righteous and self-satisfied quietism. With an understanding of what was going on within Quakerism at that point, we must place quite a different interpretation on that particular worship. Clearly Thoreau had no inclination to mouth his favorite gibe at those

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who replace faith in deity with membership in community, “Why do all your prayers begin ‘Now I lay me down to sleep’?”

What precisely was it that Friend Lucretia said? The Herald incorrectly asserted that she handed her bonnet to

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another woman before beginning to speak and incorrectly asserted that a handkerchief was laid over the

railing, so there is little in its report that we can accept as reliable. Those who wish to learn how she spoke to the condition of a Henry Thoreau she somehow knew, must consult representative sermons that we know were accurately transcribed, such as “Abuses and Uses of the BIBLE,” “Likeness to Christ,” and “Keep Yourself from Idols.”6 One of the things she might have urged was:

“First that which is natural, afterwards that which is spiritual.” It is theology, not the Scriptures, that has degraded the natural … skepticism has become a religious duty –skepticism as to the scheme of salvation, the plans of redemption, that are abounding in the religious world … this kind of doubt, and unbelief are coming to be a real belief, and … a better theology will follow –has followed. … We need non- conformity in our age, and I believe it will come.

Another agenda she might have urged:

That while we are applying our principles to civil government we will not be unmindful of their application to ourselves in the regulation of our own tempers and in the government of our families, leading to the substitution of the law of peace and love.

Whatever. In that meeting at the Religious Society of Friends meeting-house on Hester Street in New York City shortly before July 7, 1843, despite the sectarian turmoil of the split between Hicksite and non-Hicksite Quakers, clearly Friend Lucretia Mott succeeded in putting a defensive 26-year-old man more or less at ease.

6. Mott 279-80. The volume does not, however, include a transcript of what she said at the Hester Street meeting in 1843 (which indicates there is more research that needs to be done, than I have as yet been able to do). 20 Copyright 2013 Austin Meredith HDT WHAT? INDEX

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In this letter he characterized Horace Greeley as “cheerfully in earnest” and contrasted this with the “sadly in earnest” Reverend William Henry Channing with his Fourierist fantasies of resolving all human frictions. He mentioned obliquely that Greeley was at that point deeply involved in the creation of the Eagleswood intentional community — the New Jersey grounds of which, incidentally, he would one day, upon its failure and dissolution, be surveying into individual house lots:

Staten Island July 21st 43

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Dear Helen, I am not in such haste to write home when I remember that I make my readers pay the postage— But I believe I have not taxed you before.— I have pretty much explored this island – inland and along the shore – finding my health inclined me to the peripatetic philosophy— I have visited Telegraph Stations – Sailor’s Snug Harbors – Seaman’s Retreats – Old Elm Trees, where the Hugonots landed – Brittons Mills – and all the villages on the island. Last Sunday I walked over to Lake Island Farm –8 or 9 miles from here– where Moses Prichard lived, and found the present occupant, one Mr Dav- enport formerly from Mass.– with 3 or four men to help him – raising sweet potatoes and tomatoes by the acre. It seemed a cool and pleasant retreat, but a hungry soil. As I was coming away I took my toll out of the soil in the shape of arrow-heads – which may after all be the surest crop – certainly not affected by drought. I am well enough situated here to observe one aspect of the modern world at least – I mean the migratory – the western movement. Six- teen hundred imigrants arrived at quarrantine ground on the fourth of July, and more or less every day since I have been here. I see them occasionally washing their persons and clothes, or men women and children gathered on an isolated quay near the shore, stretching their limbs and taking the air, the children running races and swing- ing – on this artificial piece of the land of liberty – while their vessels are undergoing purification. They are detained but a day or two, and then go up to the city, for the most part without having landed here. In the city I have seen since I wrote last – WH Channing – at whose house in 15th St. I spent a few pleasant hours, discussing the all ab- sorbing question – What to do for the race. (He is sadly in earnest – — About going up the river to rusticate for six weeks— And issues a new periodical called The Present in September.)— Also Horace Greeley Editor of the Tribune – who is cheerfully in earnest. – at his office of all work – a hearty New Hampshire boy as one would wish to meet. And says “now be neighborly” – and believes only or main- ly, first, in the Sylvania Association somewhere in Pennsylvania – and secondly and most of all, in a new association to go into operation soon in New Jersey, with which he is connected.— Edward Palmer came down to see me Sunday before last— As for Waldo and Tappan we have strangely dodged one another and have not met for some weeks. I believe I have not told you anything about Lucretia Motte. It was a good while ago that I heard her at the Quaker church in Hester St. She is a preacher, and it was advertised that she would be present on that day. I liked all the proceedings very well – their plainly greater harmony and sincerity than elsewhere. They do nothing in a hurry. Every one that walks up the aisle in his square coat and expansive hat – has a history, and comes from a house to a house. The

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women come in one after another in their Quaker bonnets and handkerchiefs looking all like sisters and so many chic-a-dees— At length, after a long silence, waiting for the spirit, M{MS torn} Motte rose, took off her bonnet, and began to utter very deliberately what the spirit suggested. Her self-possession was something to say if all else failed – but it did not. Her subject was the abuse of the Bible – and thence she straightway digressed to Slavery and the degradation of woman. It was a good speech – transcendentalism in its mildest form. She sat down at length and after a long and decorous silence in which some seemed to be really digesting her words, the elders shook hands and the meeting dispersed. On the whole I liked their ways and the plainness of their meeting-house— It looked as if it was indeed made for service. I think that Stearns Wheeler has left a gap in the community not easy to be filled. Though he did not exhibit the highest qualities of the scholar, he possessed in a remark- able degree many of the essential and rarer ones – and his patient industry and energy – his reverent love of letters – and his proverbi- al accuracy – will cause him to be associated in my memory even with many venerable names of former days— It was not wholly unfit that so pure a lover of books should have ended his pilgrimage at the great book-mart of the world. I think of him as healthy and brave, and am confident that if he had lived he would have proved useful in more ways than I can describe— He would have been authority on all matters of fact – and a sort of connecting link between men and scholars of different walks and tastes. The literary enterprises he was planning for himself and friends remind me of an older and more studious time— So much then remains for us to do who survive. Tell mother that there is no Ann Jones in the Directory. Love to all— Tell all my friends in Concord that I do not send m{sealing wax}e to them but retain it still. yr affectionate Brother H.D.T.

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September: Attending a “social ‘palaver’” given by Bronson Alcott, Charles Lane, and the Reverend William Henry Channing, Mr. and Mrs. Child found that not only was the air in the too-small room stifling, but the palaver was confused. In particular, Lydia Maria Child was not impressed with Alcott. In fact, the couple made excuses and departed early.

October 16: The New York State Lunatic Asylum (later to be referred to as the Utica State Hospital), which had been authorized by the legislature on March 30, 1836, opened its doors for patients under superintendent Amariah Brigham. A printing shop would be established for the purpose of occupational therapy and, in 1844, with Dr. Brigham serving as editor, this institution would put out the initial issue of the American Journal of Insanity, the world’s 1st journal devoted to mental illness.7 PSYCHOLOGY

Isaac Hecker wrote to the Reverend Orestes Augustus Brownson.

Henry Thoreau wrote to Mrs. Lidian Emerson from Staten Island, expressing his distrust of the sort of Fourierist economism of efficiency-worship and critical-size-worship which was for the moment the “sadly in earnest” Reverend William Henry Channing’s entire stock in trade. During this month he would be sketching out in his journal one of the passages which he would later revise for WALDEN, that “If anything ails a man that he does not perform his functions –especially if his digestion be poor– though he has considerable nervous strength still— What does he do? why he sets about reforming the world.” In a couple of days he would be writing his sister Helen that “My objection to Channing and all that fraternity is that they need and deserve sympathy themselves rather than are able to render it to others. They want faith and mistake their private ail for an infected atmosphere, but let any one of them recover hope for a moment, and right his particular grievance, and he will no longer train in that company. To speak or do any thing that show concern mankind, one must speak and act as if well, or from that grain of health which he has left.— This Present book indeed is blue, but the hue of its thoughts is yellow.— I say these things with less hesitation because I have the jaundice myself, but I also know what it is to be well.” It is clear that our historians have underappreciated this disaffection with American Fourierism (with the single exception of Linck C. Johnson):

7. Street, W.R. A CHRONOLOGY OF NOTEWORTHY EVENTS IN AMERICAN PSYCHOLOGY. Washington DC: American Psychological Association, 1994 24 Copyright 2013 Austin Meredith HDT WHAT? INDEX

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Staten Island Oct 16th

My Dear Friend, I promised you some thoughts long ago[,] but it would be hard to tell whether these are the ones. I suppose that the great questions of Fate, Freewill, Foreknowledge absolute, which used to be discussed in Concord are still un- settled. And here comes Channing[,] with his [“Present,”] to vex the world again — a rather galvanic movement[,] I think. However[,] I like the man all the better[,] though his schemes the less. I am sorry for his confessions. Faith never makes a confession. Have you had the annual berrying party, or sat on the Cliffs a whole day this summer? I suppose the flowers have fared quite as well since I was not there to scoff at them[,] and the hens without doubt keep up their reputation. I have been reading lately what of Quarles[’s] poetry I could get. He was a contemporary of Herbert[,] and a kindred spirit. I think you would like him. It is rare to find one who was so much of a poet and so little of an artist. He wrote long poems, almost epics for length, about Jonah, Esther, Job, Samson & Solomon, interspersed with meditations after a quite original plan — Shepherds Oracles, Comedies, Romances, Fancies and Meditations — the Quintessence of Meditation[,] — and Enchiridions of Meditation all divine[,] — and what he calls his Morning Muse[;] besides prose works as curious as the rest. He was an unwearied Christian and a reformer of some old school withal. Hopelessly quaint[,] as if he lived all alone and knew nobody but his wife — who appears to have reverenced him. He never doubts his genius[;] — it is only he and his God in all the world. He uses

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[as] language sometimes as greatly as Shakspeare, and though there is not much straight grain in him, there is plenty of tough crooked timber. In an age when Herbert is revived, Quarles surely ought not to be forgotten. I will copy a few such sentences as I should read to you if there. Mrs Brown too may find some nutriment in them. Mrs Emerson must have been sicker than I was aware of, to be for confined so long, [though] they will not say that she is convalescent yet — though the Dr pronounces her lungs unaffected. How does the Saxon Edith do? Can you tell yet to which school of philosophy she belongs — whether she will be a fair [s]aint of some christian order, or a follower of Plato and the heathen? Bid Ellen a good night or a good morning from me, and see if she will remember where it comes [from.] And remember me to Mrs Brown and your [m]other and Elizabeth Hoar.

Yr friend

Henry. Address: Mrs. Lidian Emerson Concord Mass.

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October 18: Henry Thoreau wrote to his sister Helen Louisa Thoreau from Staten Island, expressing his distrust of the sort of Fourierist economism of efficiency-worship and critical-size-worship which was for the moment the “sadly in earnest” Reverend William Henry Channing’s entire stock in trade. It is clear that our historians have

underappreciated this disaffection with American Fourierism (with the single exception of Linck C. Johnson, who would point out that this letter “contained the germ” of Thoreau’s sermon, not to be delivered until five months later, in Boston’s Amory Hall where Albert Brisbane had just presented one of his evangelical Fourierist lecture serieses, about the conservative and the reformer): My objection to Channing and all that fraternity is that they need and deserve sympathy themselves rather than are able to render it to others. They want faith and mistake their private ail for an infected atmosphere, but let any one of the recover hope for a moment, and right his particular grievance, and he will no longer train in that company. To speak or do any thing that shall concern mankind, one must speak and act as if well, or from that grain of health which he has left.

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Dear Helen, What do you mean by saying that “we have written eight times by private opportunity”? Is’nt it the more the better? And am I not glad of it? But people have a habit of not letting me know it when they go to Concord from New York. I endeavored to get you “The Present[,]” when I was last in the City, but they were all sold; — and now another is out, which I will send[,] if I get it. I did not send the Dem.[ocratic] Rev.[iew] becuase I had no copy, and my piece was not worth fifty cents.— You think that Channing’s words would apply to me too, as living more in the natural than the moral world, but I think that you mean the world of men and women rather[,] the Editors and reformers generally. My objection to Channing and all that fraternity is that they need and deserve sympathy themselves, rather than are able to render it to others. They want faith, and mistake their private ail for an infected atmosphere[;] but let any one of them recover hope for a moment, and right his particular grievance, and he will no longer train “Stack of the Artist of Kouroo” Project 27 HDT WHAT? INDEX

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in that company. To speak or do any {written perpendicular to text in left margin: Tell Father and Mother I hope to see them before long — yr affectionate brother H. D. Thoreau.}

thing that shall concern mankind, one must speak and act as if well, or from that grain of health which he has left — This “Present” book indeed is blue, but the hue of its thoughts is yellow. — I say these things with the less hesitation because I have the jaundice myself, but I also know what it is to be well. But do not think that one can escape from mankind, who is one of them, and [is so] constantly dealing with them. I could not undertake to form a nucleus of an institution for the development of infant minds, where none already existed— It would be too cruel,— And then as if looking all this while one way with benevolence, to walk off another suddenly about ones own affairs!— Something ^ of this kind is an unavoidable objection to that. I am very sorry to hear such bad news about Aunt Maria, but I think that the worst is always the least to be apprehended — for nature is averse to it as well as we. I trust to hear that she is quite well soon I send love to her and to Aunt Jane. Mrs Emerson is not decidedly better yet, though she is not extremely sick. For three months I have not known whether to think of Sophia as in Bangor or Con- cord, and now you say that she is going directly. Tell her to write to me, and establish [her whereabouts, and also to get well directly— And see that she has something worthy to do when she gets down there, for that’s the best remedy for disease.] {four-fifths page missing} judge that the prospect was as good as anywhere in the west — and yet I think it very uncertain, though perhaps not for anything that I know

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i{MS torn} p{MS torn}ti{MS torn}lar — unless that she got {four-fifths page missing}

The Reverend William Henry Channing was for a while resident at Brook Farm, and edited a socialist magazine called The Present.

1844

January 15: The Reverend William Henry Channing reported to The Present that there had been a Fourierist convention in Boston’s Amory Hall, the Convention for the Reorganization of Society called by David Mack, Henry C. Wright, and others, which had created a new “Friends of Social Reform” society and had chosen William Bassett of Lynn as its president, and as its vice-presidents the Association of Industry and Education in Northampton’s George W. Benson, Brook Farm’s Reverend George Ripley, Hopedale’s Reverend Adin Ballou, and James N. Buffum of Lynn:

“It is a pleasure to express gratitude to Charles Fourier, for having opened a whole new world of study, hope and action.”

In consequence of this rethinking, Brook Farm would be changing its name from the “Brook-Farm Institute of Agriculture and Education” to the “Brook-Farm Association, for Industry and Education.”

COMMUNITARIANISM

The local evangelist for this sort of Fourierism would be Charles A. Dana, who was being referred to at Brook Farm as “The Professor.” It would be he who would lead them down the primrose path, of constructing a magnificent central “phalanstère” edifice in order to achieve the true Fourierist economy of scale, a massive structure which could therefore be destroyed by one disastrous fire accident on one unfortunate night — the primrosy path which would lead to their group’s utter collapse and dissolution. One of the debates of the 18th Century was what human nature might be, under its crust of civilization, under the varnish of culture and manners. Jean-Jacques Rousseau had an answer. Thomas Jefferson had an answer. One of the most intriguing answers was that of Charles Fourier, who was born in Besançon two years before the Shakers arrived in New York. He grew up to write twelve sturdy volumes designing a New Harmony for mankind, an

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experiment in radical sociology that began to run parallel to that of the Shakers. Fourierism (Horace Greeley founded the New- York Tribune to promote Fourier’s ideas) was Shakerism for intellectuals. Brook Farm was Fourierist, and such place-names as Phalanx, New Jersey, and New Harmony, Indiana, attest to the movement’s history. Except for one detail, Fourier and Mother Ann Lee were of the same mind; they both saw that humankind must return to the tribe or extended family and that it was to exist on a farm. Everyone lived in one enormous dormitory. Everyone shared all work; everyone agreed, although with constant revisions and refinements, to a disciplined way of life that would be most harmonious for them, and lead to the greatest happiness. But when, of an evening, the Shakers danced or had “a union” (a conversational party), Fourier’s Harmonians had an orgy of eating, dancing, and sexual high jinks, all planned by a Philosopher of the Passions. There is a strange sense in which the Shakers’ total abstinence from the flesh and Fourier’s total indulgence serve the same purpose. Each creates a psychological medium in which frictionless cooperation reaches a maximum possibility. It is also wonderfully telling that the modern world has no place for either.

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March 15, Friday: Documentation of the international slave trade, per W.E. Burghardt Du Bois: “Report: “The Committee on the Judiciary, to whom was referred the petition of ... John Hanes, ... praying an adjustment of his accounts for the maintenance of certain captured African slaves, ask leave to report,” etc.” –SENATE DOCUMENT, 28 Cong. 1 sess. IV. No. 194.

In regard to the bursting of the experimental cannon aboard the steam warship USS Princeton, above under the date of February 28, and in regard to the national pomp and ceremony of the funeral arrangements which followed, Nathaniel Peabody Rogers published the article on the following page in Concord NH’s anti- slavery paper Herald of Freedom.

Isaac Hecker wrote to the Reverend Orestes Augustus Brownson in regard to the Reverend William Henry Channing:

There is some talk of Channing’s giving up his efforts here and going on to Brook Farm this spring. Last sunday morning the text of his sermon was first seek the Kingdom of Heaven and then all things will be added there with. His sermon was first seek all outward things and the Kingdom of Heaven will come. Fourierism.

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April 9, Tuesday: Isaac Hecker wrote to the Reverend Orestes Augustus Brownson in reference to the Reverend William Henry Channing:

It astonishes me repeatedly to hear from the best speakers such sound fundamental catholic views on some points mixed up with the most contradictory and irreconcilable statements. I have never heard from any one man’s lips such heterogenous and opposite views with out any unity or harmony in principle or arrangement as I have and do constantly hear from the lips of Mr Channing in his preaching. One moment it is catholic the next ultra protestant then human depravity then the integral harmony of the passions then the immediate communion with God again the opposite and so through all modern theories and philosophies without any reconciliation or unity in result.

1846

June: Waldo Emerson wrote the poem “Ode, Inscribed to W.H. Channing.” WILLIAM HENRY CHANNING

July: At the convention of the New England Anti-Slavery Society in Boston, the Reverends William Henry Channing and Theodore Parker joined in a pledge to oppose the new war against Mexico “at all hazards, and at every sacrifice, to refuse enlistment, contribution, aid and countenance.” Helen Louisa Thoreau and Sophia Elizabeth Thoreau were also at this convention, and signed this pledge.8

8. Within the month, Helen Louisa Thoreau’s and Sophia Elizabeth Thoreau’s surviving brother Henry David Thoreau would not only refuse to pay his past-due poll tax but also suggest that he be imprisoned. WAR ON MEXICO

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August 1, Saturday: Margaret Fuller embarked on the steamer Cambria for England and Europe, to be foreign correspondent for the New-York Herald Tribune at $10.00 per dispatch (her traveling companions were Marcus and Rebecca Buffum Spring).9

As reported in the Concord Freeman, the Woman’s Anti-Slavery Society of Concord held in Walden Woods its annual commemoration of the 1834 emancipation of the slaves of the British West Indies by William Wilberforce. According to the paper, the group included the anti-paganist Reverend William Henry Channing of Boston:

Rev. W.H. Channing of Boston..., Mr. Lewis Hayden, formerly a slave, Ralph Waldo Emerson, Esq. and Rev. Mr. Skinner, the Universalist clergyman of this place. Rev. Mr. Channing, in his address, if we are correctly informed, went for the formation of a new Union and a new Constitution, and dissolution of all fellowship with slaveholding!

In all likelihood, Henry Thoreau’s recent night in the local lockup for refusing to pay his poll tax was not a topic of conversation at this celebration in and near Thoreau’s shanty. We note that there is a comment in WALDEN that reflects the subject of this meeting at the pond: TIMELINE OF WALDEN

WALDEN: I sometimes wonder that we can be so frivolous, I may almost say, as to attend to the gross but somewhat foreign PEOPLE OF form of servitude called Negro Slavery, there are so many keen WALDEN and subtle masters that enslave both north and south. It is hard to have a southern overseer; it is worse to have a northern one; but worst of all when you are the slave-driver of yourself. Talk of a divinity in man! Look at the teamster on the highway, wending to market by day or night; does any divinity stir within him? His highest duty to fodder and water his horses! What is his destiny to him compared with the shipping interests? Does not he drive for Squire Make-a-stir? How godlike, how immortal, is he? See how he cowers and sneaks, how vaguely all the day he fears, not being immortal nor divine, but the slave and prisoner of his own opinion of himself, a fame won by his own deeds. Public opinion is a weak tyrant compared with our own private opinion. What a man thinks of himself, that it is which determines, or rather indicates, his fate. Self-emancipation even in the West Indian provinces of the fancy and imagination, –what Wilberforce is there to bring that about?

WILLIAM WILBERFORCE Although we have no direct evidence that Thoreau was present, the consensus opinion of Thoreau scholars is that, most definitely, he would have been present for this occasion.

9. After the Springs returned to America, they and Fuller would continue to be dear friends and would keep up a correspondence. Presumably it was through the Springs that Walt Whitman kept informed of Fuller’s activities: “I never met Margaret Fuller, but I knew much about her those years.” “Stack of the Artist of Kouroo” Project 33 HDT WHAT? INDEX

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1847

April 14, Wednesday: Waldo Emerson invited 13 of his friends to his home to discuss the possibility of a successor journal to THE DIAL, a new quarterly review to address the major political, theological, and literary topics of the era. Bronson Alcott, Alfred W. Arrington of Texas, George Partridge Bradford, James Elliot Cabot, the Reverend William Henry Channing, the Reverend John Weiss, the Reverend James Freeman Clarke, the Reverend John Sullivan Dwight, the Reverend Theodore Parker, the Reverend Caleb Stetson, Thomas T. Stone, Charles Sumner, and Henry Thoreau were on the list. The Reverend Parker stated that his concept of this journal was that it was to be “the DIAL with a beard.” Although Thoreau wanted it explained to him why the large number of existing journals was inadequate so that they had to create yet another one, Emerson agreed to write the address to the public to be included in the 1st issue, and the Reverend Parker would start the Massachusetts Quarterly Review and put out three volumes.10

10. The Reverend Theodore Parker made a triage list in which he pre-evaluated his potential contributors: Certain and Valuable Valuable but not Certain Certain but not Valuable

He placed Thoreau’s name in the unfortunate category, “Certain but not Valuable,” but it appears the Reverend was in error for we don’t know Thoreau ever offered a manuscript to such a man — despite the fact that Waldo tried to coax him to give the Reverend Parker some help. 34 Copyright 2013 Austin Meredith HDT WHAT? INDEX

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BURSTING OF THE PAIXHAN GUN. The reader has heard, by this time, of the terrible catastrophe on board the nation’s War-Steamer, Princeton — where five of our governmental chieftains were stricken down at once by the exploded fragments of a great death-engine — intended by them for the destruction of others. They were practising with it, and amusing themselves with exhibitions of its hideous power. Five chieftains, and a slave killed, John Tyler’s slave. The bursting of the Paixhan gun has emancipated him — and left his owner behind. How busy death has been on every side of that owner, since he was thrown up into power by the fermentation of 1840! Above him and below him, in place, “the insatiate archer,” (as poetry has called a dull genius, that never shot an arrow in his life,) has brought down the tall men, and left him standing, like an ungleaned stalk, in a harvested corn-field. He seems to have been the subject of a passover. I saw account of the burial of those slaughtered politicians. The hearses passed along, of Upshur, Gilmer, Kennon, Maxcy, and Gardner, —but the dead slave, who fell in company with them —on the deck of the Princeton, was not there. He was held their equal by the impartial gun- burst, but not allowed by the bereaved nation, a share in the funeral. The five chiefs were borne pompously to the grave, under palls attended by rival expectants of the places they filled before they fell, (not those they now fill) but the poor slave was left by the nation to find his way thither as he might, —or to tarry above ground. Out upon their funeral — and upon the paltry procession that went in its train. Why didn’t they inquire for the body of the other man who fell on that deck! And why hasn’t the nation inquired — and its press? I saw account of the scene, in a barbarian print called the Boston Atlas — and it was dumb on the absence of that body — as if no such man had fallen. Why, I demand in the name of human nature, was that sixth man of the game brought down by that great shot — left unburied and above ground? — for there is no account yet, that his body has been allowed the rites of sepulture. What ailed him, that he was not buried? Wasn’t he dead? Wasn’t he killed as dead as Upshur and Gilmer? And didn’t the same explosion kill him? And won’t his corse decay, like theirs? Don’t it want burying as much? Did they throw it overboard from the deck of the steamer, —to feed the fishes? What have they done with it! Six men were slain by the bursting of that gun — and but five were borne along in that funeral train. Where have they left the sixth? Could they remember their miserable color-phobia, at an hour like this? Did the corses of those mangled and slaughtered secretaries revolt at the companionship of their fellow-slain, and demur at being seen going with him to the grave? If not, what ailed the black man, I ask again, who died on the deck of the steamer with Abel Upshur and Thomas Gilmer, that he couldn’t be buried? Are they cannibals, at that government seat, and have they otherwise disposed of that corse? For what would not they do to a lifeless body — who would enslave it, when alive? I will not entertain the hideous conjecture — though they did enslave him in his life-time. But they didn’t bury him, even as a slave. They didn’t assign him a jim-crow place in that solemn procession, that he might follow, to wait upon his enslavers in the land of spirits. They have gone there without slaves, or waiters. Possibly John Tyler may have had a hole dug somewhere in the ground, to tumble in his emancipated slave. Possibly not. Nobody knows, probably — nobody cares. They mentioned his death among the statistics of that deck, and that is the last we hear of the slave. His tyrants and enslavers are borne to their long home, with pomp and circumstance, and their mangled clay honored and lamented by a pious people. The poor black man — they enslaved and imbruted him all his life-time, and now he is dead, they have, for aught appears, left him to decay and waste above ground. Let“Stack the of civilized the Artist of world Kouroo” take Project note of the circumstance. 35 HDT WHAT? INDEX

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Fall: Brook Farm was officially disbanded:

When the Brook Farmers disbanded, in the autumn of 1847, a number of the brightest spirits settled in New York, where The Tribune, Horace Greeley’s paper, welcomed their ideas and gladly made room on its staff for George Ripley, their founder. New York in the middle of the nineteenth century, almost as much perhaps as Boston, bubbled with movements of reform, with the notions of the spiritualists, the phrenologists, the mesmerists and what not, and the Fourierists especially had found a forum there for discussions of “attractional harmony” and “passional hygiene.” It was the New Yorker Albert Brisbane who had met the master himself in Paris, where Fourier was working as a clerk with an American firm, and paid him for expounding his system in regular lessons. Then Brisbane in turn converted Greeley and the new ideas had reached Brook Farm, where the members transformed the society into a Fourierist phalanx. The Tribune had played a decisive part in this as in other intellectual matters, for Greeley was unique among editors in his literary flair. Some years before, Margaret Fuller had come to New York to write for him, and among the Brook Farmers on his staff, along with “Archon” Ripley, were George William Curtis and Dana, the founder of The Sun.... The socialistic [William Henry] Channing was a nephew of the great Boston divine who had also preached and lectured in New York, while Henry James [Senior], a Swedenborgian, agreed with the Fourierists too and regarded all passions and attractions as a species of duty. As for the still youthful Brisbane, who had toured Europe with his tutor, studying not only with Fourier but with Hegel in Berlin, he had mastered animal magnetism to the point where he could strike a light merely by rubbing his fingers over the gas-jet. The son of a magnate of upper New York, he had gone abroad at nineteen, with the sense of a certain injustice in his unearned wealth, and he had been everywhere received like a bright young travelling prince in Paris, Berlin, Vienna and Constantinople. He had studied philosophy, music and art and learned to speak in Turkish, —the language of Fourier’s capital of the future world,— driving over Italy with S.F.B. Morse and Horatio Greenough and sitting at the feet of Victor Cousin also. He met and talked with Goethe, Heine, Balzac, Lamennais and Victor Hugo, reading Fourier for many weeks with Rahel Varnhagen von Ense, whom he had inspired with a passion for the “wonderful plan.” He had a strong feeling for craftsmanship, for he had watched the village blacksmith along with the carpenter and the saddler when he was a boy, so that he was prepared for these notions of attractive labor, while he had been struck by the chief Red Jacket, who had visited the village, surrounded by white admirers and remnants of his tribe. In this so- called barbarian he had witnessed aptitudes that impressed him with the powers and capacities of the natural man, and he had long since set out to preach the gospel of social reorganization that Fourier had explained to him in Paris.

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At Robert Owen’s “World Convention,” held in New York in 1845, many of the reformers’ programmes had found expression, and, since then, currents of affinity had spread from the Unitary Home to the Oneida Community and the Phalanx at Red Bank. The Unitary Home, a group of houses on East 14th Street, with communal parlours and kitchens, was an urban Brook Farm, where temperance reform and woman’s rights were leading themes of conversation and John Humphrey Noyes of Oneida was a frequent guest.

FOURIERISM G.W.F. H EGEL GEORGE RIPLEY EAGLESWOOD UNITARY HOME VICTOR HUGO HORACE GREELEY VICTOR COUSIN CHARLES A. DANA ALBERT BRISBANE ROBERT DALE OWEN SAMUEL F.B. MORSE HENRY JAMES, SR. ONEIDA COMMUNITY HORATIO GREENOUGH GEORGE WILLIAM CURTIS JOHN HUMPHREY NOYES WILLIAM HENRY CHANNING SAGOYEWATHA “RED JACKET” JOHANN WOLFGANG VON GOETHE ASSOCIATION OF INDUSTRY AND EDUCATION Lecture11

DATE PLACE TOPIC

November 22, Wednesday, 1848, at 7:30PM Salem MA; Lyceum Hall “Student Life in New England, Its Economy” December 20, Wednesday, 1848, at 7:30PM Gloucester MA; Town Hall “Economy — Illustrated by the Life of a Student” January 3, Wednesday, 1849,at 7PM Concord; Unitarian Church, Vestry “White Beans and Walden Pond”

11. From Bradley P. Dean and Ronald Wesley Hoag’s THOREAU’S LECTURES BEFORE WALDEN: AN ANNOTATED CALENDAR. “Stack of the Artist of Kouroo” Project 37 HDT WHAT? INDEX

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Narrative of Event: The circumstances of Henry Thoreau’s invitation to lecture in, and resulting visit to, Gloucester are not known; however, the success of his nearby Salem lecture a month before probably was the catalyst. The records of the Gloucester Lyceum show that Thoreau’s 20 December 1848 lecture was the third in a course of ten that included presentations by Waldo Emerson, Charles Sumner, and the Reverend William Henry Channing.12 Interestingly, Thoreau, Emerson, and Arthur S. Train each received fifteen dollars for their lectures, while the seven other speakers were given twelve dollars each.13

Advertisements, Reviews, and Responses: The Gloucester News and Semi-Weekly Messenger reported on 20 December 1848, “Mr. Thoreau lectures before the Lyceum this evening. This lecturer is one of the eccentric characters of the age, of whom Ralph W. Emerson pre- dicted a few years since, that ‘He would be heard from.’ From the notices we have seen of Mr. Thoreau, we think an original and highly entertaining lecture may be expected.”

Notwithstanding the high expectations, two full reviews in local papers suggest that the lecture that had played so well in Salem was less well received in Gloucester. The 23 December Gloucester Telegraph took umbrage at Tho- reau’s suggestion that “there were probably many present who were in debt for some of their dinners and clothes, and were then and there cheating their creditors out of an hour of borrowed time” by noting that “If such was the case, we can only regret that any patrons of the Gloucester Lyceum are of that complexion.” Thoreau’s remarks about Concord were greeted with equal skepticism by this extraordinarily literal-minded reviewer: “The lecturer gave a very strange account of the state of affairs at Concord. In the shops and offices were large numbers of human beings suffering tor- tures to which those of the Bramins are mere pastimes. We cannot say whether this was in jest or in earnest. If a joke, it was a most excruciating one — if true, the attention of the Home Missionary Society should be directed to that quarter forthwith.” Other excerpts from this review suggest that the lecture, despite a few high spots, was generally

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perceived as a failure for its suspect philosophy: The lecturer spoke at considerable length of society, men, manners, travelling, clothing, etc., often “bringing down the house” by his quaint remarks. Now and then there was a hard hit at the vices and follies of mankind, which “told” with considerable effect. There were hits, too, not remarkably hard .... From the details which he gave of indoor life, we should suppose that his housekeeping was in rather a primitive style. Compared with this, Robinson Crusoe must have fared sumptuously every day. We know of no benefit likely to accrue to society from it, other than that yeast is a superfluous article. The experience of the lecturer had taught him that a man may live very comfortably by six weeks labor per annum. Probably this is no new thing to many, for there is a good deal of living with less labor than that, though perhaps questionable independence. He concluded with some remarks about the benevolent and reforming spirit of the day, of which he seemed to entertain a very poor opinion. Much of it was described as a moral simoon from whose approach he should flee for dear life. No immediate diminution to the numbers of our benevolent societies need be apprehended. Neither may a material alteration in their character be anticipated from an infusion of the ideal reforming spirit described. We believe that concerning this lecture there are various opinions in the community. With all deference to the sagacity of those who can see a great deal where there is little to be seen — hear much where there is hardly anything to be heard — perceive a wonderful depth of meaning where in fact nothing is really meant, we would take the liberty of expressing the opinion that a certain ingredient to a good lecture was, in some instances, wanting.

A review in the Gloucester News, also published on December 23, 1848, praised the entertainment value of the lecture but pronounced it educationally worthless; the reviewer also expressed irritation with Thoreau’s pre- sumedly intentional aping of Emerson’s manner. Because almost all of this review constitutes an appraisal of the lecture rather than just a summary, the entire article is quoted here [GO TO REVIEW].

In a letter to his cousin-in-law George Augustus Thatcher, penned apparently on December 26, 1848, Thoreau remarked on his Gloucester notoriety, “I hear that the Gloucester paper has me in print again, and the Republican — whatever they may say is not to the purpose only as it serves as an advertisement of me. There are very few whose opinion I value” (THE CORRESPONDENCE OF HENRY DAVID THOREAU, page 234).

The Salem Observer marked Thoreau’s neighboring lecture with this observation on 23 December 1848: “H. S. Thoreau lectured in Gloucester on Wednesday evening.”

Description of Topic:

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Lyceum. The lecture on Wednesday evening was delivered by Henry S. Thoreau of Concord, as he announced, on the subject of economy. We conceived his object to be an attempt to prove that there is no necessity for mankind to labor but a small portion of their time, to earn the necessaries of life; and to show how their moral, intellectual and physical condition may be improved. In his introduction, which was somewhat long, he attacked with keen but good natured sarcasm, the customs and fashions of the present age, and ridiculed with much force the folly of men, who voluntarily undertake labors more than Herculean, and absolutely interminable, in pursuit of an object that can be attained with comparatively little cost and exertion. To illustrate his theory, he gave a humorous account of his doings, during a period of more than two years, spent in seclusion, on the shores of a pond in Concord. This sketch of a hermit’s life was highly entertaining, being interspersed with beautiful descriptions of natural scenery, well told anecdotes, many philosophical digressions, and quaint sentiments[.] He proved by his experiment that a man can build a house with his own hands, in a few months, that will afford him all the shelter, warmth and comfort a mortal actually needs, at an expense of only about twenty-five or thirty dollars; that good, wholesome food, sufficient for one hermit can be procured for four cents a week; that to pay all the needful expenses of such a life, it is necessary to labor only six weeks in a year. The remainder of his time may be devoted to reading, and the development of his moral and intellectual nature. We would not object to live on Mr. Thoreau’s plan a year or two, but in the present state of society, its general adoption would be rather impracticable, had men a taste for it; but only the ardent devoted lover of nature could endure it three weeks. Mr. Thoreau and a few other men in the world, can despise the pleasures of society, worship God out doors in old clothes, can hear his voice in the whistling or gently sighing wind, and read eloquent sermons from the springing flowers; but the great mass of men do, and, will always laugh at such pursuits. The lecturer’s remarks on the actual cost of living, were not at all startling, — there are, we have been often told, families of eight or ten souls in this town, who live a year on one hundred and fifty dollars, which falls considerably within Mr. T.’s estimate. We were pleased with his observations on philanthropy; doing good, he said, does not agree with his constitution; and if he should see a man coming towards his house with such intentions towards himself, he would run for his life. — There are many people in this world whose spiritual constitutions seem to lack all the elements of good, and when they undertake to be philanthropic, if they do not burn buildings in heaven and make deserts on earth, or commit any other havoc, ascribed to Phaethon by Mr. Thoreau, and not mentioned in Ovid, — they scorch the souls of the hapless victims of their charity, and exert an influence fatal as the Sirce, on whatever they approach. Mr. Thoreau’s lecture certainly lacked system, and some of his flights were rather too lofty for the audience; but in originality of thought, force of expression, and flow of genuine humor, he has few equals. His frequent and apposite classical allusions allowed that he is well versed in ancient lore, and possesses a retentive memory. His style and enunciation — alternately dwelling on, and jerking out his words — are decidedly Emersonian, and it is evident that in this respect, he is an imitator; a consideration which always detracts much from the force of genius: the affectation of another’s style creates in the mind feelings akin to those which arise on beholding an ambitious urchin dressed in his father’s coat and boots. We guess Mr. Thoreau often relieved the “tedium” of his secluded life by frequent intercourse with his neighbor, Mr. Emerson. Some of the lecturer’s Latin Antitheses, and quaint puns, we fear, were not exactly appreciated; and many local 40 allusions might have been omitted,Copyright having2013 Austinno interest Meredith for a Gloucester audience. On the whole, though the lecture was entertaining and original, it was not calculated to do much good, and we think may be considered rather a literary HDT WHAT? INDEX

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See “ECONOMY”. Also see REVIEW. TIMELINE OF WALDEN

1848

The Reverend William Henry Channing’s 3-volume MEMOIR OF WILLIAM ELLERY CHANNING, D.D. / WITH EXTRACTS FROM HIS CORRESPONDENCE AND MANUSCRIPTS ... / BY HIS NEPHEW WILLIAM HENRY CHANNING.

1850

May 17, Thursday: The passage the Ossolis took to come to America, fleeing impossible conditions in Italy, was absolutely the cheapest they could find — a merchant vessel, the Elizabeth, fully loaded with a cargo of marble. Shortly before this vessel sailed from Livorno for New-York harbor, Margaret Fuller wrote “I can but accept all the pages as they turn.” Fuller’s manuscript on the Italian Revolution had been rejected by a publisher, her habitations had been under police surveillance, and she was no longer receiving journalism assignments from the New-York Herald Tribune (presumably due to rumors circulating in New-York about her private life). She had a letter in her pocket recently received from America, informing her that the Reverend Waldo Emerson and the Reverend William Henry Channing desired that she not return. Before the Elizabeth would clear the Mediterranean its captain would die of the small pox. Fuller’s infant was twice in the same room with the captain before the nature of his illness was known. The ship would be quarantined for a period in the harbor at Gibraltar. During the voyage across the Atlantic the infant would show the variola bumps and scabs for nine days, but would survive.

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November 2: Caroline H. Dall wrote an open letter to Paulina Wright Davis, the president of the Worcester Convention, about prostitution. Even before this convention had begun, John Milton Earle had editorialized in the Massachusetts Spy that the existence of widespread prostitution in American cities was the strongest possible argument for woman’s rights. At the convention, the address by Abby Price would follow along a line similar to the one argued in Dall’s letter. Friend Lucretia Mott would deliver a tribute to Sarah Tyndale’s work among the prostitutes of Philadelphia, and the Reverend William Henry Channing, the Convention’s vice president, also would speak in this regard. FEMINISM

An issue of Chambers’ Edinburgh Journal: CHAMBERS’ EDINBURGH JOURNAL ISSUE OF NOVEMBER 2

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1852

The expanded edition of the Reverend James Freeman Clarke’s 1844 THE DISCIPLES’ HYMN BOOK: A COLLECTION OF HYMNS FOR PUBLIC AND PRIVATE DEVOTION (Boston: Horace B. Fuller) included ten of Ellen Sturgis Hooper’s poems.

Marcus Spring purchased 268 acres of land on Raritan Bay in New Jersey about a mile outside Perth Amboy and, with 30 other families dissatisfied with the religious pluralism of the North American Phalanx, established the Raritan Bay Union, a competing utopian community that was to embrace a fixed liturgy and would resemble more closely the Religious Union of Association founded in Boston in 1847 by the Reverend William Henry Channing.

Phillips, Sampson, and Company of Boston was publishing the two-volume MEMOIRS OF MARGARET FULLER OSSOLI, the best-selling biography of that decade, as expurgated and altered by good ol’ boys Waldo Emerson, the Reverend Clarke, and the Reverend Channing. Opinioned Horace Greeley:14

Margaret’s book is going to sell! I tell you it has the real stuff in it.

(And Margaret Fuller’s non-literary remains were lying in a packing crate in a shallow unmarked grave on Coney Island.)

14. The good ’ol boys could allow her Via Sacra to continue to swarm, her temples to glitter, her hills to tower, her togated procession to sweep, and her warriors to display remorseless beaks, but they could not allow her to describe the grand old emperors of Rome as having been “drunk with blood and gold.” What was this? –A cat may look at a king but a woman mayn’t critique a Caesar? Go figure. “Stack of the Artist of Kouroo” Project 43 HDT WHAT? INDEX

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October 15, Friday: Marietta Alboni gave a recital in Manhattan.

One day in mid-October, perhaps this day and perhaps not, Ellery Channing threw a fit at his dinner table and declared that from that time forward he would be taking his meals in the kitchen.

His wife Ellen Fuller Channing would seek advice from her relatives, such as legal advice from her brother Richard Fuller, and from Ellery’s own relatives, such as spiritual advice from the Reverend William Henry Channing, and also from the Reverend Thomas Wentworth Higginson and Mrs. Thomas Wentworth Higginson. She would be barricading the door to her bedroom.

Oct. 15. 9 A.M. — The first snow is falling (after not very cool weather), in large flakes, filling the air and obscuring the distant woods and houses, as if the inhabitants above were emptying their pillow-cases. Like a mist it divides the uneven landscape at a little distance into ridges and vales. The ground begins to whiten, and our thoughts begin to prepare for winter. Whiteweed. The Canada snapdragon is one of the latest flowers noticed, a few buds being still left to blossom at the tops of its spike or raceme. The snow lasted but half an hour. Ice a week or two ago.

P. M. — Walden. The water of Walden is a light green next the shore, apparently because of the light rays reflected from the sandy bottom mingling with the rays which the water reflects. Just this portion it is which in the spring, being warmed by the heat reflected from the bottom and transmitted through the earth, melts first and forms a narrow canal about the still frozen pond. The water appears blue when the surface is much disturbed, also in a single cake of ice; that is, perhaps, when enough light is mixed with it. The flight of a partridge [Ruffed Grouse Bonasa umbellus (Partridge)], leaving her lair (?) on the hillside only a few rods distant, with a gentle whirring sound, is like the blowing of rocks at a great distance. Perhaps it produces the same kind of undulations in the air. The rain of the, night and morning, together with the wind, had strewn the ground with chestnuts. The burrs, generally empty, come down with a loud sound, while I am picking the nuts in the woods. I have come out before the rain is fairly over, before there are any fresh tracks oil the Lincoln road by Britton’s shanty, and I find the nuts abundant in the road itself. It. is a pleasure to detect them in the woods amid the firm, crispy, crackling chestnut leaves. There is somewhat singularly refreshing in the color of this nut, the chestnut color. No wonder it gives a name to a color. One man tells me he has bought a wood-lot in Hollis to cut, and has let out the picking of the chestnuts to women at the 44 Copyright 2013 Austin Meredith HDT WHAT? INDEX

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halves. As the trees will probably be cut for them, they will make rapid work of it. flow Father Le Jeune pestered the poor Indians with his God at every turn (they must have thought it his one idea), only getting their attention when they required some external aid to save them from starving! Then, indeed, they were good Christians.

1854

The Reverend William Henry Channing left the USA to take up a pastorate in Liverpool, England. He would come back during the Civil War and serve a term in the US House of Representatives, but would then return to England in 1866 and remain there for the rest of his life.

1862

January 17: Waldo Emerson to his journal:

Old Age As we live longer, it looks as if our company were picked out to die first, & we live on in a lessening minority…. I am threatened by the decays of Henry T.

The Reverend Moncure Daniel Conway delivered “The Golden Hour” at the Smithsonian Institution in Washington DC, and then he and the Reverend William Henry Channing walked over to the White House and met with President Abraham Lincoln. Channing was talking up the practicalities of reimbursement for emancipation, and other such real-world accommodations, and the President was responding to that, which perplexed a Conway who had only one arrow in his quiver, could only orate about absolutist principles.

During the US Civil War the Reverend William Henry Channing served a term in the House of Representatives.

1866

The Reverend William Henry Channing, who had during the US Civil War returned to the US from his pastorate in Liverpool, England, again went to England. He would remain there for the rest of his life.

1884

December 23, day: William Henry Channing died in England.

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1886

Octavius Brooks Frothingham’s memoir of William Henry Channing, entitled, strangely enough, MEMOIR OF WILLIAM HENRY CHANNING (Boston: Houghton, Mifflin).

The workforce of The Riverside Press had grown to 600, with 33 presses and 7 stitching machines. They were working 52 hours per week, with their Saturday afternoons off.

1972

August: According to Joseph Jay Deiss’s “Humanity, Said Edgar Allan Poe, is Divided Into Men, Women, and Margaret Fuller,”15 the primary responsibility for the memory hole down which Fuller has disappeared “lies with her intimate friend Ralph Waldo Emerson,” who, under the guise of loving kindness, defeminized, distorted, and diminished the image of her that has come down to us. ...Emerson dominated a triumvirate, with William Henry Channing and James Freeman Clarke, to edit her so-called MEMOIRS. His tricky techniques –whether deliberate or unconscious– converted her from a warm, rich, loving personality into a snobbish, egotistical, passionless old maid. ... He did not hesitate ... to include remarks that he attributed to Margaret, attested to by no one but himself, which helped establish the false image of her overweening egotism, her “rather mountainous ME,” as he described it. One such has passed into the history books: “She said to her friends, ‘I now know all the people worth knowing in America, and I find no intellect comparable to my own.’” In the copy of the MEMOIRS owned originally by Margaret’s first love, George T. Davis, pencilled beside this quotation of Emerson’s is the phrase “Sublime bosh!” Another example of his doctoring: Emerson stated in the MEMOIRS that Margaret’s famous passage describing Mazzini was written to him — “You say, do I not wish Italy had a great man. Mazzini is a great man: in mind a great poetic statesman, in heart a lover, in action decisive and full of resources as Caesar. Dearly I love Mazzini, who also loves me.” This paragraph in fact was not addressed to Emerson at all, but to Caroline Sturgis. Emerson deleted it from Caroline’s letter and attached it to one addressed to him. Emerson went further with his literary license. He revised Margaret’s sentences and substituted words, modifying her lava- hot style into a semblance of his own stiff, pontifical language. He changed places and dates. He shifted copy from one source to another. He blue-pencilled, deleted, scissored whole sections of letters and journals. Sometimes letters were copied and originals discarded. Scores of pages of secret diaries were 15. American Heritage Volume XXIII Number 5 (August 1972):42-47. For amplification, peruse his THE ROMAN YEARS OF MARGARET FULLER (Crowell, 1969). 46 Copyright 2013 Austin Meredith HDT WHAT? INDEX

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ripped away. In the end some vital part of Margaret had been amputated, and Emerson rested content with the portrait he and his fellow editors had created. In essence, despite their stated kindness, they distrusted her because she was a woman intellectual who dared acknowledge her sexuality.

COPYRIGHT NOTICE: In addition to the property of others, such as extensive quotations and reproductions of images, this “read-only” computer file contains a great deal of special work product of Austin Meredith, copyright 2013. Access to these interim materials will eventually be offered for a fee in order to recoup some of the costs of preparation. My hypercontext button invention which, instead of creating a hypertext leap through hyperspace —resulting in navigation problems— allows for an utter alteration of the context within which one is experiencing a specific content already being viewed, is claimed as proprietary to Austin Meredith — and therefore freely available for use by all. Limited permission to copy such files, or any material from such files, must be obtained in advance in writing from the “Stack of the Artist of Kouroo” Project, 833 Berkeley St., Durham NC 27705. Please contact the project at .

“It’s all now you see. Yesterday won’t be over until tomorrow and tomorrow began ten thousand years ago.” – Remark by character “Garin Stevens” in William Faulkner’s INTRUDER IN THE DUST

Prepared: June 7, 2013

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ARRGH AUTOMATED RESEARCH REPORT

GENERATION HOTLINE

This stuff presumably looks to you as if it were generated by a human. Such is not the case. Instead, upon someone’s request we have pulled it out of the hat of a pirate that has grown out of the shoulder of our pet parrot “Laura” (depicted above). What these chronological lists are: they are research reports compiled by ARRGH algorithms out of a database of data modules which we term the Kouroo Contexture. This is data mining. To respond to such a request for information, we merely push a button.

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Commonly, the first output of the program has obvious deficiencies and so we need to go back into the data modules stored in the contexture and do a minor amount of tweaking, and then we need to punch that button again and do a recompile of the chronology — but there is nothing here that remotely resembles the ordinary “writerly” process which you know and love. As the contents of this originating contexture improve, and as the programming improves, and as funding becomes available (to date no funding whatever has been needed in the creation of this facility, the entire operation being run out of pocket change) we expect a diminished need to do such tweaking and recompiling, and we fully expect to achieve a simulation of a generous and untiring robotic research librarian. Onward and upward in this brave new world.

First come first serve. There is no charge. Place your requests with . Arrgh.

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