In the language of the time the Farmers were Socialists, but the Socialism of 1840-50 was a very different proposition from the Socialism of to-day. The earlier socialists were not in politics. They had no party, politically speaking, and took only a remote and indirect interest in political affairs. What they wanted was to reform the world; to reconstruct civilization on a scientific basis. That was what President Lincoln was wont to call a big job. However, faith will move mountains, and the socialists certainly had faith. Their purpose was far reaching, to be sure, but, after all, it rested on a very simple basis. Reduced to a syllogism it might be stated as follows: Major premise: Every human being desires happiness. Minor premise: Socialism provides for the happiness of every human being. Conclusion: Demonstrate this truth and every human being will become a socialist. Q. E. D.

The socialists were at first called Fourierites but this rather long title very soon gave place to the more convenient word here used. The science of right living was evolved by Charles Fourier, a French savant who gave his life to humanitarian studies. His fundamental concept was that the Creator and Ruler of the Universe instituted one law; one edict of the Divine Will, one all-inclusive order, regulating and controlling everything that is. This is the Law of the series. The stars in their courses move in the serial order, and the leaves clothing the trees obey the same cosmic code. Fourier’s first axiom was: The series distribute the Harmonies. That is to say, the operation of the Law of the series brings about harmonious results. The stars traverse serenely their proper orbits, influencing each other in a perfect balance of harmonious relations. The leaves burgeon on the branches in the serial order that gives to each its share of sun and rain. Human society to reach its highest development must come into harmonious relations with the stars, with the leaves, with everything that exists in the universe, under the Divine Law of the series. To this end society must be reconstructed in the order of the series.

Organization of Labor

Labor is the prime factor of human affairs. By Labor the race is to subdue the earth that the earth may be our heritage. This is the first command with a promise given in the Bible. To fulfill the Divine purpose Labor must be brought under the Divine Law, the Law of the series.

Disorganized Labor cannot subdue the earth, hampered as it is by waste, by loss, by repulsive and dangerous tasks, by fruitless toil, by class hostilities, by warring communities, by the monopoly of gains, and by the thousand penalties incurred by disorderly opposition to Law.

The Organization of Labor will evolve Attractive Industries; Harmonious Communities, and will ensure the Equitable Distribution of Gains and the protection afforded by Mutual Guarantees.

These communities will illustrate Fourier’s second axiom. Attractions are Proportioned to Destinies. Every being born into this world has a place in the work of subduing the earth, suited to his abilities and to his tastes. In the Organized Community this place will be open to him. He will be attracted to those industries in which he is destined to do his best work.

The Series Distribute the Harmonies, and, under the Law communities will be drawn together by natural attraction. The Law ensures harmonious relation and there will be no competitions, no grasping monopolies, no clashing of opposing forces. The welfare of each individual will be identified with the welfare of all. The community of Organized Laborers, living together and working together in Attractive Industries, will be a solid Phalanx of united interests. The Phalanx will assume responsibility for the welfare of each member from birth to death. The provision of Mutual Guarantees will insure to each a good home, good living, good education for the young, good care for the aged and good opportunities for work and for recreation while life lasts. Each one will be perfectly free to follow those congenial pursuits the attractions of which are proportioned to his destiny. The final consummation as announced by Fourier in his third axiom, will be the Unity of Man with God, with Man, and with Nature.

The apostle of Fourierism in America was Albert Brisbane. By nature a humanitarian and by earnest study a profound scholar, he recognized a germ of truth in the theory of the Transcendentalists that humanity is suffering from evils which if not remedied must result in disaster. The remedy he found in Socialism. While sojourning in France he came under the personal influence of Charles Fourier and, was a member of the circle of converts drawn around the founder of Socialism—not the political Socialism of to-day, be it again said, but the Socialism of 1840, devoted to the reorganization of civilized society, on a scientific basis; the re-formation of human institutions under the universal Serial Order.

Returning home, Mr. Brisbane established a socialistic propaganda which for ten years or more exercised a wide influence on the public mind of this country land awakened an intense interest in the socialistic movement. He translated the works of Fourier and published them at his own cost. He had a column in Horace Greeley’s Tribune where he expounded the new doctrines and gave practical instruction to his followers. An eloquent and persuasive speaker, he lectured constantly all over the country, and formed socialist clubs and societies and made converts with whom he maintained an active correspondence. At flood tide he estimated that the socialists in the United States numbered more than 200,000. I believe the records show forty-two communities organized on the socialistic plan during the decade above referred to. There were two in the state of New York; two in Pennsylvania, two in Ohio; two in New Jersey, and two in Massachusetts, namely Hopedale and Brook Farm.

Of course Mr. Brisbane came to Brook Farm. I remember him as a tall, rather slender young man, somewhat bent forward, alert and impulsive in manner, quick of gesture and of speech, and a charming talker. Filled with enthusiasm, glorying in the great cause he stood for, self-sacrificing, giving himself absolutely to the redemption of humanity, he converted the Farmers to the Fourierite theories and induced them to put these theories to the test of actual experiment. Minot Pratt and one or two other skeptics left the Association, but the rest of the members unanimously voted to reorganize as a Fourierite Phalanx.

When this was accomplished Mr. Brisbane made Brook Farm a sort of headquarters for the Socialistic propaganda, and enlisted several of the members as lecturers and teachers of humanitarian science. The Harbinger was established as the Fourierite organ in this country. Dr. Ripley and Mr. Dana were the editors, and it was a Brook Farm publication. There was, however, very little of Brook Farm news in its columns, and no advertising. Besides the exposition of socialistic doctrine there were book reviews, musical notes, and fiction, the most important novel being George Sands’ “Consuelo,” translated for the paper by Francis George Shaw. The Harbinger never paid expenses, and the editors and contributors gave their services in aid of the cause it advocated. Among those who wrote for the journal were Ralph Waldo Emerson, Albert Brisbane, Wm. H. Channing, Elizabeth Peabody, and Margaret Fuller.

Elizabeth Peabody, though not a member of the Association was warmly interested in its work and in its welfare. In one of her contributions to The Dial, the organ of the Transcendentalists, she wrote, in part, as follows: “There are men and women who have dared to say to one another, ‘Why not have our daily life organized on Christ’s own idea? Why not begin to remove the mountain of custom and convention?’ In order to live a religious and moral life, they feel it is necessary to come out in some degree from the world and form themselves into a community of property so far as to exclude competition and the ordinary rules of trade, while they preserve sufficient private property for all purposes of independence and isolation at will. They make agriculture the basis of their life, it being most direct and simple in relation to nature. A true life although it aims beyond the stars, is redolent of the healthy earth. The perfume of clover lingers about it. The lowing of cattle is the natural bass to the melody of human voices.”

Miss Peabody was one of the children’s friends at the Farm. She was much interested in the school and when she had something to say to us, the classes all came together and listened to her pertinent words with earnest attention. I cannot say as much for her co-worker, Margaret Fuller. Her monologues in the parlor at the Hive failed to attract the notice she evidently thought they deserved, and I am afraid, on the whole, her experiences at the Farm were rather disappointing to her. She occupied a room in the cottage, and I have heard that the little house has since been called the Margaret Fuller Cottage, but no one ever thought of so naming it in the early days.

Let not this record of a boy’s impressions be read as detracting from the luster shining about the memory of Margaret Fuller. She was highly respected and esteemed by all Brook Farmers and the friends of the community during her life of faithful service, and her tragic death was a source of grief deep and sincere to all who knew her worth. After the community broke up, she went to live in Italy, and there was happily married to the Count d’Ossoli. Returning to America with her husband and child, a happy wife and proud mother, the vessel on which they were passengers was wrecked off Fire Island, and all on board were drowned. Almost within sight of home, and almost within reach of help from the shore, Margaret Fuller and her dear ones perished together. There was no Life Saving Service at that time, and watchers on the beach had no means of rescuing the voyagers who met death as they were drawing near to the end of their journey.

When the Brook Farm Association became the Brook Farm Phalanx, the industries of the place were organized in the serial order. The tilling of the soil was conducted by the Agricultural Series, with special work assigned to different groups, as the Farming group, the Orchard group, the Garden group, etc. The household affairs were in charge of the Domestic Series, comprising the Kitchen group, the Laundry group, the Waiters’ group—a very jolly group, that, and two or three others. The Manufacturing Series directed the work of the trades; and the Festal Series had charge of recreations and entertainments. The last named series had attractions proportioned to the destinies of every member of every group in the industrial organization, and a deal of care and attention were deliberately given to its functions. Six days we labored and did all our work and did it well. We did not labor the same number of hours each day but took two half-holidays every week for having a royal good time under the management of the Festal Series.

No one was closely confined to any of the specialized groups but, as a rule, every one found his right place and attended strictly to business therein; subject, however, to an emergency call in case of need. In the planting season and the harvesting season, for example, we could put fifty hands in the field, or more if required. Agriculture was our main interest and farming became a very attractive industry when potatoes were to be quickly put in the ground or when hay was to be rushed to the barns.

On the whole it can be truly said that the serial order worked first rate in agriculture, which I happened to know most about, and the practical experiment of organizing industry was immensely successful so far as getting work done was concerned. As to profit and loss that is a matter about which I am not informed.

Agriculture is the basis of support for the human family and will continue to be the basis in the new dispensation. The Organization of Labor in agriculture will necessitate the drawing together of workers in communities, each neighborhood uniting to dwell at a convenient central location. At this central home, all the problems of the isolated household will be provided for by this organized community, by the conduct of domestic affairs in the scientific order of the series. Such a community will be a Phalanx, and the Phalanx will be the unit of Organized Society.

Fourier anticipated many inventions, mechanical devices for taking the place of handiwork in the household, among others. The hard and the disagreeable tasks now assigned to servants, would in the Phalanx be performed on a large scale by machinery.

There were no servants at Brook Farm. Every one served but no one was hired to serve. Household drudgery was reduced to the lowest practicable minimum. We did not live on the fat of the land, and that made a wonderful difference in the kitchen work,—that was at first. Later we had to employ farm-laborers and mechanics and as they needed meat for strong men, it became necessary for greasy Joan to keel the pot, and Joan was imported for that purpose.

Our plain fare—very plain indeed it was—occasioned a good deal of comment among our friends. They were afraid we would starve but we didn’t. We were all splendidly well, kept in fine condition and in the best of high spirits. The very few-cases of sickness on the place were every one of them brought there from elsewhere, until the advent of the scourge—and that too, we brought or was possibly sent, from outside our healthful borders.

On the whole, again, from the social point of view, the Brook Farm experiment was eminently successful. We were happy, contented, well-off and care-free; doing a great work in the world, enthusiastic and faithful, we enjoyed every moment of every day, dominated every moment of every day by the Spirit of Brook Farm.