Mr. Hawthorne was one of the first to take up the scheme. He was there a little while at the beginning in 1841, and his note-books contain passages that are of interest. But Hawthorne's temperament was not congenial with such an atmosphere, nor was his faith clear or steadfast enough to rest contented on its idea. His, however, were observing eyes; and his notes, being soliloquies, confessions made to himself, convey his honest impressions:
Brook Farm, April 13th, 1841. "I have not taken yet my first lesson in agriculture, except that I went to see our cows foddered, yesterday afternoon. We have eight of our own; and the number is now increased by a Transcendental heifer belonging to Miss Margaret Fuller. She is very fractious, I believe, and apt to kick over the milk pail.... I intend to convert myself into[Pg 172] a milk-maid this evening, but I pray Heaven that Mr. Ripley may be moved to assign me the kindliest cow in the herd, otherwise I shall perform my duties with fear and trembling. I like my brethren in affliction very well, and could you see us sitting round our table at meal times, before the great kitchen fire, you would call it a cheerful sight."
"April 14. I did not milk the cows last night, because Mr. R. was afraid to trust them to my hands, or me to their horns, I know not which. But this morning I have done wonders. Before breakfast I went out to the barn and began to chop hay for the cattle, and with such "righteous vehemence," as Mr. R. says, did I labor, that in the space of ten minutes I broke the machine. Then I brought wood and replenished the fires; and finally went down to breakfast, and ate up a huge mound of buckwheat cakes. After breakfast Mr. R. put a four-pronged instrument into my hands, which he gave me to understand was called a pitchfork; and he and Mr. Farley being armed with similar weapons, we all three commenced a gallant attack on a heap of manure. This office being concluded, and I having purified myself, I sit down to finish this letter. Miss Fuller's cow hooks other cows, and has made herself ruler of the herd, and behaves in a very tyrannical manner."
"April 16th. I have milked a cow!!! The herd has rebelled against the usurpation of Miss Fuller's heifer; and whenever they are turned out of the barn, she is compelled to take refuge under our protection. So much did she impede my labors by keeping close to me, that I found it necessary to give her two or three gentle pats with a shovel. She is not an amiable cow; but she has a very intelligent face, and seems to be of a reflective cast of character.
I have not yet been twenty yards from our house and barn; but I begin to perceive that this is a beautiful place. The scenery is of a mild and placid character, with nothing bold in its aspect; but I think its beauties will[Pg 173] grow upon us, and make us love it the more the longer we live here. There is a brook so near the house that we shall be able to hear its ripple in the summer evenings,—but for agricultural purposes it has been made to flow in a straight and rectangular fashion which does it infinite damage as a picturesque object. Mr. R. has bought four black pigs."
"April 22nd. What an abominable hand do I scribble; but I have been chopping wood and turning a grind-stone all the forenoon; and such occupations are apt to disturb the equilibrium of the muscles and sinews. It is an endless surprise to me how much work there is to be done in the world; but thank God I am able to do my share of it, and my ability increases daily. What a great, broad-shouldered, elephantine personage I shall become by and by!
I read no newspapers, and hardly remember who is President, and feel as if I had no more concern with what other people trouble themselves about, than if I dwelt in another planet."
"May 1st. All the morning I have been at work, under the clear blue sky, on a hill side. Sometimes it almost seemed as if I were at work in the sky itself, though the material in which I wrought was the ore from our gold-mine. There is nothing so disagreeable or unseemly in this sort of toil as you could think. It defiles the hands indeed, but not the soul.
The farm is growing very beautiful now,—not that we yet see anything of the peas and potatoes which we have planted, but the grass blushes green on the slopes and hollows.
I do not believe that I should be so patient here if I were not engaged in a righteous and heaven-blessed way of life. We had some tableaux last evening. They went off very well."
"May 11th. This morning I arose at milking time, in good trim for work; and we have been employed partly in an Augean labor of clearing out a wood-shed, and[Pg 174] partly in carting loads of oak. This afternoon I hope to have something to do in the field, for these jobs about the house are not at all suited to my taste."
"June 1st. I think this present life of mine gives me an antipathy to pen and ink, even more than my Custom-house experience did. In the midst of toil, or after a hard day's work, my soul obstinately refuses to be poured out on paper. It is my opinion that a man's soul may be buried and perish under a dung heap, just as well as under a pile of money."
"August 15th. Even my Custom-house experience was not such a thraldom and weariness as this. O, labor is the curse of the world, and nobody can meddle with it, without becoming proportionably brutified! Is it a praiseworthy matter that I have spent five golden months in providing food for cows and horses? It is not so."
"Salem, Sept. 3d. Really I should judge it to be twenty years since I left Brook Farm; and I take this to be one proof that my life there was an unnatural and unsuitable, and therefore an unreal one. It already looks like a dream behind me. The real Me was never an associate of the community; there had been a spectral Appearance there, sounding the horn at daybreak, and milking the cows, and hoeing the potatoes, and raking hay, toiling in the sun, and doing me the honor to assume my name. But this spectre was not myself."
Mr. Hawthorne was elected to high offices, to those of Trustee of the Brook Farm estate, and Chairman of the Committee of Finance; but he told Mr. Ripley that he could not spend another winter there. If we could inspect all the note-books of the community, supposing all to be as frank as Hawthorne, our picture of Brook Farm life would be fascinating. But his was, perhaps, the only note-book kept in the busy brotherhood, and his rather sombre view must be accepted as the impression of one peculiar mind. In the "Blithedale Romance," Hawthorne disclaimed any purpose to describe persons or events at Brook Farm, and expressed a hope that some one might yet do justice to a movement so full of earnest aspiration. But he, himself, declined the task. "The old and affectionately remembered home at Brook Farm—certainly the most romantic episode of his own life—essentially a day dream, and yet a fact—thus offering an available foothold between fiction and reality," merely supplied the scenery for the romance. More than twenty years have passed since Hawthorne's appeal to his associates, but it has not been answered.
The characteristic nature of transcendental reform was exhibited in the temper of its agitation for the enfranchisement of women, and the enlargement of her sphere of duty and privilege. More definitely than any other, this reform can trace its beginnings and the source of its inspiration to the disciples of the transcendental philosophy. The transcendentalists gave it their countenance to some extent, to a man and a woman, conceding the truth of its idea even when criticising the details of its application. With almost if not quite equal unanimity, the other school regarded it with disfavor. The cause of woman, as entertained by the reformers, was not likely to commend itself to people who consulted custom, law, or institution; who accepted the authority of tradition, took history to be revelation, deferred to the decree of circumstance, or, under any other open or disguised form, bowed to the doctrine that might makes right. The philosophical conservatives and the social conservatives struck hands on this; for both, the one party in deference to established usage, the other party in deference to the opinion that mind followed organization, defended things as they were, and hoped for a better state of things, if they hoped for it at all, as a result of changes in the social environment. The disciples of the same philosophy now hold the same view of this particular reform. From them comes the charge of unsexing women and demoralizing the sex. In the belief of the transcendentalist, souls were of no sex. Men and women were alike human beings, with human capacities, longings, and destinies; and the condition of society that doomed them to hopelessness in regard to the complete and perfect justification of their being, was, in his judgment—not in his feeling, or sentiment, but in his judgment—unsound.
The ablest and most judicial statement on the question was made by Margaret Fuller in the "Dial" of July 1843. The paper entitled the "Great Law Suit" was afterwards expanded into the little volume called "Woman in the XIXth Century," which contains all that is best worth saying on the subject, has been the storehouse of argument and illustration from that time to this, and should be read by all who would understand the cardinal points in the case. The careful student of that book will be amazed at the misapprehensions in respect to its doctrine that are current even in intelligent circles. Certainly Miss Fuller does claim everything that may fairly be comprehended under woman's education; everything that follows, or may be honestly and rationally held as following in the course of her intellectual development. But she claims it by rigorous fidelity to a philosophical idea; not passionately or hastily. Not as a demand of sentiment, not as a right under liberty, not as a conclusion from American institutions, but as the spiritual prerogative of the spiritual being. Her argument moves on this high table-land of thought; and moves with a steadiness, a serenity, an ease that little resemble the heated debates on later platforms. Miss Fuller was thoroughly feminine in her intuitions. It was impossible for her to treat any subject, to say nothing of a subject so complex and delicate as this, with any but the finest tempered tools. Her sympathies were with women; she attracted women by the power of her intelligence and fellow feeling. Women of feeling and aspiration—pure feeling and beautiful aspiration,—came to her. The secrets of the best hearts were revealed to her, as they could not have been, had she failed to reach or attract them on their own level. Her idea of womanly character as displayed in sentiment and action was as gracious as it was lofty.
"We would have every arbitrary barrier thrown down. We would have every path laid open to women as freely as to man. Were this done, and a slight temporary fermentation allowed to subside, we believe that the Divine would ascend into nature to a height unknown in the history of past ages; and nature, thus instructed, would regulate the spheres, not only so as to avoid collision, but to bring forth ravishing harmony."
Yet then, and only then, will human beings, in her judgment, be ripe for this, when inward and outward freedom for woman as much as for man, shall be acknowledged as a right, not yielded as a concession.
"What woman needs is not as a woman to act or rule, but as a nature to grow, as an intellect to discern, as a soul to live freely, and unimpeded to unfold such powers as were given her when we left our common home. If fewer talents were given her, yet, if allowed the full and free employment of these, so that she may render back to the giver his own with usury, she will not complain, nay, I dare to say, she will bless and rejoice in her earthly birth-place her earthly lot."
"Man is not willingly ungenerous. He wants faith and love because he is not yet himself an elevated being. He cries with sneering skepticism: Give us a sign! But if the sign appears, his eyes glisten, and he offers not merely approval but homage."
The Transcendental idea makes her just to all, to the Hebrews who "greeted with solemn rapture all great and holy women as heroines, prophetesses, nay judges in Israel, and if they made Eve listen to the serpent, gave Mary to the Holy Ghost;" to the Greeks whose feminine deities were types of dignity and loveliness; to the Romans, whose glorious women are "of threadbare celebrity;" to Asiatics, Russians, English. It gave her generous interpretations for laws, institutions, customs, bidding her look on the bright side of history.
"Whatever may have been the domestic manners of the ancient nations, the idea of woman was nobly manifested in their mythologies and poems, where she appeared as Sita in the Ramayana, a form of tender purity; in the Egyptian Isis, of divine wisdom never yet surpassed. In[Pg 179] Egypt too, the sphinx, walking the earth with lion tread, looked out upon its marvels in the calm, inscrutable beauty of a virgin face, and the Greek could only add wings to the great emblem." "In Sparta the women were as much Spartans as the men. Was not the calm equality they enjoyed well worth the honors of chivalry? They intelligently shared the ideal life of their nation." "Is it in vain that the truth has been recognized that woman is not only a part of man, bone of his bone, and flesh of his flesh, born that man might not be lonely, but in themselves possessors of and possessed by immortal souls? This truth undoubtedly received a greater outward stability from the belief of the church that the earthly parent of the Saviour of souls was a woman."
"Woman cannot complain that she has not had her share of power. This in all ranks of society, except the lowest, has been hers to the extent that vanity could crave, far beyond what wisdom would accept. It is not the transient breath of poetic incense that women want; each can receive that from a lover. It is not life-long sway; it needs to become a coquette, a shrew, or a good cook, to be sure of that. It is not money, nor notoriety, nor the badges of authority that men have appropriated to themselves. It is for that which includes all these and precludes them; which would not be forbidden power, lest there be temptation to steal and misuse it; which would not have the mind perverted by flattery from a worthiness of esteem. It is for that which is the birthright of every being capable to receive it,—the freedom, the religious, the intelligent freedom of the universe, to use its means, to learn its secret as far as nature has enabled them, with God alone for their guide and their judge."
"The only reason why women ever assume what is more appropriate to men, is because men prevent them from finding out what is fit for themselves. Were they free, were they wise fully to develop the strength and beauty of woman, they would never wish to be men or manlike.[Pg 180] The well instructed moon flies not from her orbit to seize on the glories of her partner."
"Give the soul free course, let the organization be freely developed, and the being will be fit for any and every relation to which it may be called."
"Civilized Europe is still in a transition state about marriage, not only in practice but in thought. A great majority of societies and individuals are still doubtful whether earthly marriage is to be a union of souls, or merely a contract of convenience and utility. Were woman established in the rights of an immortal being, this could not be." But "those who would reform the world, must show that they do not speak in the heat of wild impulse; their lives must be unstained by passionate error; they must be severe lawgivers to themselves. As to their transgressions of opinions, it may be observed, that the resolve of Eloise to be only the mistress of Abelard, was that of one who saw the contract of marriage a seal of degradation. Wherever abuses of this sort are seen, the timid will suffer, the bold will protest; but society has the right to outlaw them, till she has revised her law, and she must be taught to do so, by one who speaks with authority, not in anger or haste."
"Whether much or little has been or will be done; whether women will add to the talent of narration, the power of systematizing; whether they will carve marble as well as iron, is not important. But that it should be acknowledged that they have intellect which needs developing, that they should not be considered complete, if beings of affection and habit alone, is important. Earth knows no fairer, holier relation than that of mother. But a being of infinite scope must not be treated with an exclusive view to any one relation."
"In America women are much better situated than men. Good books are allowed, with more time to read them. They have time to think, and no traditions chain them. Their employments are more favorable to the inward life than those of men. Men are courteous to them;[Pg 181] praise them often; check them seldom. In this country, is venerated, wherever seen, the character which Goethe spoke of as an Ideal: 'The excellent woman is she, who, if her husband dies, can be a father to the children.'"