My Friends at Brook Farm.

by John Van Der Zee Sears.

CHAPTER I

THE OLD COLONIE

In May, 1624, the Dutch packet New Netherlands sailed up the Hudson River to the head of navigation, bringing a company of eighteen families under the leadership of Adrian Joris. The immigrants landed at a little trading post called Beaverwick kept by one Tice Oesterhout, a pioneer hunter, married to a Mohawk Squaw. In a few days a party of Indians, probably Mohawks, waited on the newcomers and politely made inquiry as to their object in entering upon Indian lands without notice or permission; Tice Oesterhout and his wife acting as interpreters. Joris replied that they came in peace and hoped to abide in peace on friendly terms with the Indians. He was told that he and his people would be welcome if they joined the universal peace union of the Iroquois, and not otherwise. This proposition the settlers agreed to by acclamation.

In due course the General Council of the Five Nations accepted the Colony as a member of the Iroquois Federation. Joris was recognized as the Civil Chief of the little community, and, as he was a Walloon, his people became the Walloon Nation of the Great Peace Alliance. The Great Peace was the treaty forming the basis of the Iroquois Federation. The Colonists, instead of making a treaty with the Indians, gave their adhesion to one already made, thereby securing safety and a practical monopoly of the fur trade on the upper Hudson. They sent annual presents to the Iroquois General Council, which were doubtless received as tribute in recognition of sovereignty, but the Walloon Nation did not seem to care very much about the sovereignty business so long as the fur business continued to prosper, as it did for the next half century.

Two score or so of Walloons did not const.i.tute a very formidable nation but the men were reinforced by the women who had an equal voice not only in local affairs but in the General Council of the Federation.

The settlers built their houses on the Indian trail leading Westward to which they gave the name of Beaver street--their grand boulevard which must have been two or three squares long. Beaver Street was the main highway of the Walloon Nation and was the center of the "Old Colonie" as the Dutch neighborhood was subsequently called. Under English rule, the "Old Colonie" or Beaverwick was merged with Fort Orange and Rensselaerwick, these, collectively, being named Albany in honor of the Duke of York, Albany being one of his t.i.tles.

The Dutch of the "Old Colonie" did not take kindly to the supremacy of the English. They obeyed the laws and the const.i.tuted authorities but they stubbornly maintained their autonomy as far as practicable, holding aloof from their English neighbors, keeping to their own language, their own manners and customs, and their own habits of life, generation after generation. As the "Old Colonie" extended its borders and new elements were added to its population, these Dutch characteristics were gradually modified and finally disappeared altogether, but they resisted modern influences many years and as late as the middle of the nineteenth century, evidences of Dutch ancestry were still to be noticed among the people of the "Old Colonie."

My father's house, where I was born, stood on the south side of Beaver street next to that of the Ostranders where the last Walloon Civil Chief was said to have lived. As a child I heard Dutch spoken in the street, in the stores and the market. We spoke Dutch, more or less, at home, and no other language at my grandfather's farm. The Sears family came from Cape Cod, but my mother was a Van Der Zee, and although the first Van Der Zee came from Holland in 1642, the family was as Dutch as ever in 1842, two centuries later. Mother learned English, at school but spoke it very little until after her marriage, and then crooned nursery rhymes in Dutch to her children; "Trip a trop a tronches," "Wat zegt Mynhur Papa," etc.

My father's store was "on the Pier," which is equivalent to saying he was a flour merchant. The Pier was a sort of bulkhead between the ca.n.a.l basin and the river, and it was occupied by a single row of buildings, all of which were flour stores. The Genesee Valley was a famous wheat growing country in the first half of the nineteenth century, and the grain was ground in Rochester and shipped down the Erie Ca.n.a.l to Albany, the receiving and distributing center for the trade. My father made business trips to New York, and, sometimes, as far east as Boston, in those days a long journey. He usually arranged to go "down the river" in the Spring, having, beside his own affairs, commissions to fill as delegate to one or more of the May Conventions.

The May Conventions were annual gatherings of religious bodies, philanthropic organizations, reform a.s.sociations, literary a.s.sociations, educational a.s.sociations and all sorts of a.s.sociations for the improvement of the human race in general and the American people in particular. The Friends yearly Meeting, the Conference of the American Anti-Slavery societies, the Grahamites or Vegetarians, the Temperance advocates and other upholders of beneficent, benevolent, and Utopian ideals a.s.sembled on these occasions, and with much eloquence, made it clear to the meanest understanding that the universal adoption of the principles especially professed by each would do away with all evil in the world and bring about a return of the Golden Age.

My mother did not always attend the May Conventions, but whenever she went, she took one of us children with her. My first visit to New York was made as an unqualified member of the Albany delegation to something or other, I forget what. One thing I do not forget, however, and that is hearing Horace Greeley make an address, and afterward being puffed up with pride when the orator chatted familiarly with his small admirer at dinner in our hotel on Barclay Street.

When my mother was absent from home, the family was left in charge of our courtesy Aunt Catholina Van Olinda who kept the house with my elder sister Althea, while I was dispatched for the time to my grandfather's farm. I was very much at home on the farm and spent many happy days there in early childhood, being regarded as a sort of heir apparent by the princ.i.p.al personages there, namely, my grandfather, John Van Der Zee the elder, and Tone and Cleo. The last named, Antony and Cleopatra, to speak properly, were ancient negroes born and brought up on the farm and rarely leaving it in all their long lives. They were slaves, inasmuch as they disdained to be emanc.i.p.ated, and "free n.i.g.g.e.rs" they looked down on with contempt. They belonged to the Van Der Zee place and the place belonged to them, and not to belong to anybody or to any place was, to their apprehension, very like being a houseless and homeless pauper. As I was John Van Zee the younger, according to their genealogy the natural successor of Baas Hans, they extended to me a.s.surances of their most distinguished consideration. My father, Charles Sears, was not in the line of succession, he being English or in other words a foreigner. They tolerated him, partly because he spoke to them in Dutch, the only language they knew or cared anything about, and partly because he was, after all, a member of the family by marriage. As he always brought a book in hand when visiting the farm, they made sure he was a drukker--that is, a printer or bookseller or something of that vain and frivolous description. Cleo attained great age, overrunning the century mark. In her later years she came by inheritance to my mother, and so rather curiously, it happened that while my father openly professed anti-slavery sentiments, my mother was a slaveholder, presumably one of the last of that cla.s.s in the state of New York.

One of our neighbors in the Old Colonie was Thurlow Weed, the Boss of the Whig party in the Empire State, and the founder, proprietor and editor of the _Albany Evening Journal_, one of the most influential papers in the country. Father was on terms of near-intimacy with Mr.

Weed, and this brought him in touch with Horace Greeley. Father, though never a politician, was interested in party affairs and in constant communication with the Old Line Whigs of the Henry Clay following, and I am under the impression that the consultations of the political firm of Seward, Weed and Greeley were sometimes held in father's library. When he was editing the "Log Cabin" the party paper in the first Harrison campaign, Mr. Greeley was often a guest at our house, and at that period, he and father formed a warm friendship which continued during the remainder of their lives.

Having referred to Mr. Weed as the Boss of the Whig party in New York State, I think it due to the memory of an honorable man to state my belief that he never made one dollar out of politics. He gave a great deal of service and a great deal of money to the promotion of his political ideas, but never received a penny in return. He was a Boss indeed, directing party affairs with the strong hand of a Dictator, but he sought no profit and gained none, not even the thanks of those he served. So far from bettering his fortunes, his public activities involved constant demands upon his private purse. Not only party friends but party enemies called on Thurlow Weed for help when in distress, knowing that his hands would be open and his lips closed. Closed they were, but it was generally understood in the Old Colonie that the many seedy and needy applicants coming to his door must have made serious inroads on his income.

One noticeable case was that of a saloon-keeper, a Whig politician in a small way, who was supposed to control the "ca.n.a.l vote," that is the vote of the floating population in the ca.n.a.l basin, among whom were boatmen ready to cast their ballots either way for a price. Mr. Weed did not approve of this man or of his methods, and the fellow went over to the Locofocos, bag and baggage. He took with him an ugly grudge against the Whig Boss and vented his spite in lies, slanders and defamations of the foulest kind. For years he made all the trouble he possibly could, but being a drinking man, he meanwhile drifted down hill, deviously but without a stop. When he had reached the bottom, in utter dest.i.tution, he came to Mr. Weed begging for aid--and he got it. More than that, after his death his children were supported until they could take care of themselves, and the costs, as we could not help knowing, were paid by our Beaver Street neighbor.

A final memory of Mr. Weed lingers in my mind, to the discredit of those who should have been his grateful friends. The last time I called on him was when he was living in New York with his daughter, I think in Broome Street. On greeting him I noted that he was much disturbed by some annoyance which he could neither conceal nor throw off with his old-time buoyancy of spirit.

His agitation was so evident and so unusual that I ventured to inquire as to the trouble which so vexed his serene temper. In reply he took up a copy of a prominent New York morning paper and pointed to a sub-editorial in which he was referred to by name as "a veteran lagging superfluous on the stage."

That was the most unkindest cut of all. Mr. Weed was at that time living in retirement, but he still contributed vigorous and timely articles to the editorial columns of this same journal. He was grievously hurt by the gratuitous affront to which he had been so rudely subjected, but all he said was, "I may be superfluous, but no one can truthfully say I ever was a laggard."

I believe the management of the paper apologized privately for the stupid insult, ascribing the sub-editorial to one of the juniors, and expressing regret that it should have been inadvertently printed. All the same, Thurlow Weed never wrote another editorial, the untoward incident putting an end to the labor of a long and arduous journalistic career.

Across the way from Mr. Weed's residence in the Old Colonie was the Van Antwerp house, bearing the date 1640 in iron figures at the peak of the gable which fronted the street. It was built of yellow brick--or at least the gable front was so built--and the Van Antwerp legend was that these bricks were imported from Antwerp, the native town of their family. The last descendant was Juferouw Cornelia Van Antwerp who kept a little school in the bas.e.m.e.nt of her dwelling, the family fortune having dwindled until this home was about the only property left to the Juferouw. In this school my sister Althea and I were taught the three R's and not much else. The ancient Dutch spinster was a lady, well-bred, dignified and courteous, who held a high place in the elect circle or Old Colonie society, and was not the less esteemed because of her straitened circ.u.mstances. Her walk and conversation were no doubt edifying, but the curriculum of her scholastic inst.i.tute possibly left something to be desired in the departments of higher education. She had one available qualification for her position, however,--being an expert in making and mending quill pens. She spent much of her time during school hours in shaping these writing instruments, and I imagine she eked out her slender income by supplying pens to the neighbors.

The public schools were, in those days, looked upon as public charities, and these were not attended by children whose parents or guardians could afford to pay for private instruction which, whether better or worse, did not at all events, suggest poverty. So it came about, that father, on returning from one of his journeys eastward, brought home the idea of sending Althea and myself to school at Brook Farm.

CHAPTER II

FRIEND GREELEY

When Mr. Greeley first came to our house, I was not very favorably impressed by his appearance. He was tall and strongly built with broad shoulders somewhat bent forward, a smooth face, fair complexion and very light hair worn rather long. He was near-sighted and, like other near-sighted folk had a way of peering forward as he walked, and this with his heavy lurching gait, gave him a very awkward, countrified carriage. He remarked in my presence at a later time, "I learned to walk in the furrows of a New Hampshire farm and the clogging clay has stuck to my feet ever since."

His voice was thin and high-pitched, a small voice for such a big man, as we thought, and he had an abrupt manner of withdrawing attention that was to us rather disconcerting until we got used to it. His pockets were bulging with newspapers and memoranda, scrawled in the curiously obscure handwriting which I subsequently found much difficulty in learning to read, though it was plain enough when the meaning of the strange hieroglyphics intended for letters was once fully understood. He was pressed with business during his brief visits but found time to make friends with the juveniles of the family and we learned to welcome him with real pleasure. My mother noted that we made him smile, and that went far in establishing intimacy. Horace Greeley's rare smile revealed beauty of character and that charity commended by St. Paul as greater than faith or hope; a smile more nearly angelic than we often see in this mundane environment.

His peculiarities of dress have been, I think, much exaggerated by common gossip. He wanted his clothes made big and easy, and he wore them a long time and somewhat negligently, but that was because he had other things to mind and not in the least because he affected singularity. I was with him a good deal as a boy and as a young man and I am sure he spoke truly when in response to some friendly advice concerning these matters, he said "I buy good cloth, go to a good tailor and pay a good price, and that is all I can do about it."

The popular phrase about Greeley's old white coat had some foundation in fact, but not much. He did wear a light drab overcoat when I first saw him, with the full pockets spreading out on each side. As it suited him he wore it many years afterward, and when it was quite worn out he had another one made just like it which he wore many years more. I doubt if he ever had more than two of these famous garments, but it is true that these two, always supposed to be the same old white coat, were known all over the Northern part of the country. As late as the first Grant presidential campaign, Elder Evans, inviting him to make an address before the Shaker community at Harvard, Ma.s.s., asked him to please bring "the old white coat, that our folk may know it is you, for sure."

It is possible there may have been some little feeling of resentment against this sort of patronage expressed in the dragging on of the old white coat with the sleeves awry and the collar turned under, but I am sure that as a rule Mr. Greeley gave very little thought as to wherewithal he would be clothed.

Horace Greeley never had half a chance to develop the finer qualities of his nature--and he knew it. He was a tremendous worker and as an aggressive editor, an ambitious politician and an ardent reformer, driven like a steam engine, he could give little heed to the slings and arrows of outrageous fortune, but he was sensitive as a girl to rebuffs bringing to mind what might have been. Among friends with whom he felt at home and in really congenial company, he was a different being from the hard hitting fighter and eccentric philosopher known to the public.

At our home he was with the children like a child, genial and companionable as an elder brother. In the house of the Carey sisters, where I saw him years later, he was happy and care-free. Phoebe and Alice Carey, poets and essayists, had Sunday evening gatherings at their home in New York, where the choice spirits of the literary world held converse after the manner of their kind, as at the a.s.semblies in the Paris salons of the 18th century. In this company Mr. Greeley was at his best, animated, witty and charmingly affable. He realized, only too well, that his best was wasted in the strife which was his daily portion and which ended in the disastrous defeat that cost him his life. The flashes of aroused egotism that sometimes blazed out in red-hot words, were only signs of impatience and regret that he had been deprived of opportunity to cultivate the amenities and graces of life and to gain control of the higher powers he consciously possessed. Any one who will take the trouble to-day to read his later writings, his tribute to old friends and his essays like that on "Growing Old Gracefully," will be led to know that Horace Greeley had the soul of a poet.

Through acquaintance with Thurlow Weed my father came to know Mr.

Greeley and through Mr. Greeley he came to know Dr. George Ripley and the circle of literary folk in Boston of which he was the center. Boston was not at that time a literary city. If there was a seat of literature in America, then, it was to be found in Philadelphia, there being very little visible evidence of literary activity, in the three-hilled town; no Old Corner Book Store, no publishing house like Ticknor and Fields, no _Scarlet Letter_, no _Atlantic Monthly_ and no _Evening Transcript_, subsequently one of the best newspapers from a literary point of view this country ever had. There was, however, at the period referred to, about 1840, a coterie of brilliant intellectual people in Boston and Cambridge many of whom attained, later, some degree of eminence in the literary world.

These were young men and women of fine culture, liberal in opinion and animated by a new spirit of the times which was in this country first manifested in their midst. At that period a wave of interest in what was then known as social reform swept over France and Germany and reached our sh.o.r.es in Ma.s.sachusetts Bay, eventually extending all through the north and northwest, conveying new social and political ideas to thousands of intelligent Americans. These new ideas were discussed at the meetings of the thinking young folk above referred to, at which meetings they also held other high debates on matters philosophic, poetic, educational, etc. They eventually established a periodical as their organ called _The Dial_, a publication which immediately attracted wide attention by the admirable literary style of its articles as well as by their originality and commanding interest. _The Dial_ had the effect of imparting greater cohesion to the company of editors, contributors and others interested in its publication, and these presently became known to the world as the Transcendentalists; a word borrowed from Germany and rather too formidable for general use in our busy country.

Whether they were overweighted by their ponderous t.i.tle or whether they created an artificial atmosphere too etherial for common mortals, the first generation of Transcendentalists was also the last. They had no successors and _The Dial_, as their organ, was short lived. It undoubtedly exercised a considerable influence in its day; and individual members of the long-named fraternity did much to mould the thought of the American people in after years. Among these were Ralph Waldo Emerson, Bronson Alcott, George William Curtis, Francis George Shaw, translator of Eugene Sue and of George Sand, and father of Colonel Robert Shaw, Margaret Fuller, Theodore Parker, Dr. Howe and his fiancee Julia Ward, Charles A. Dana, John S. Dwight and perhaps a score of other bright spirits. Occasional attendants at their gatherings and contributors to _The Dial_ were Horace Greeley, William Page, afterward President of The National Academy of Design, Thomas Wentworth Higginson and my father, Charles Sears. Their acknowledged leader was the Rev. George Ripley, the founder of Brook Farm.

I do not know anything more about this old time Transcendentalism than I do about the Pragmatism of our day, and that is not much. I believe the two schools of thought were alike in this, they both held that modern civilization has gone sadly and badly astray in the pursuit of wealth.

Not money but the love of money is, now as ever, the root of all evil.

The first work of the makers of America was necessarily the creation of property, the acc.u.mulation of the means of life, but we have pushed this pursuit too far, have gone money mad not knowing when we should stop trying to get rich and give our time and attention to higher things.

There is another matter to be noted as of some significance namely that leading Transcendentalists were, and leading Pragmatists now are, scholars and university men. It is true America was not turning out university men in the '40's and it might perhaps better be said that the Transcendentalists were college men, but as several of them were educated in Germany the connotation may be allowed to stand. It was said of these learned students that at their meetings they read Dante in the original Italian, Hegel in the original German, Swedenborg in the original Latin, which language the Swedish seer always used, Charles Fourier in the original French, and perhaps the hardest task of all, Margaret Fuller in the original English. Margaret was an honored member of the ill.u.s.trious company and was held in high esteem; but her writings are mighty hard reading. I can quite understand James Russell Lowell's judgment in his "Fable For Critics" where he condemns a certain literary offender to severe punishment, sentencing him to 30 days at hard labor, reading the works of Margaret Fuller.

It was, as above said, after one of his visits to Boston that my father came home with the suggestion of sending Althea and myself to school at Brook Farm. The idea met with a good deal of opposition from the Dutch side of the house, which was my side for all I was worth, but I suppose father opined that it was time some of the provincialism of the Old Colonie should be rubbed off. Through his acquaintance with Thurlow Weed he came to know Mr. Greeley and through Mr. Greeley was introduced to Dr. Ripley and the Transcendentalists, gaining, by the way, broader views and a wider range of ideas than those which had prevailed in Beaver Street for two hundred years. Such, I take it was the sequence of events, not as noted by a little boy but as partly imagined and partly reasoned out at a later time. Partly imagined, too, is the presumption that my father was attracted by the philosophic ideals presented by his Boston friends. A tired business man might well be impressed by the Transcendental teaching that our civilization has gone wrong in forcing all human energy into the one pursuit, that of getting riches. They held that while hard work rarely harms any one, the monotonous grind in the money making mills results in arrested development. Work as hard as you please, spend all the energy, all the talent, all the skill you have but not in seeking wealth. That is not worth while, and it prevents the doing of what is worth while. Do your best in the world; give all you can, but be sure to get a fair return, not in money but in better things. Seek culture, seek knowledge, seek character, seek friendship, good will, good health, good conscience, and the peace that pa.s.seth understanding shall be added unto you. Be content with a small measure of this world's wealth and do not crave costly luxuries to make a show withal. To this end, go out into the country; raise what you need as far as possible with your own hands, and enough more to exchange for such things as you cannot produce. Abandon the world, the flesh and the Devil and go back to the soil and find the Garden of Eden.

My father accepted these teachings in good faith and gave in his testimony with those who in _The Dial_ and through other agencies were propagating the new philosophy. His engagements with others were such that he could not break away at the time to put these novel ideas to the test of actual experiment but no doubt he thought it wise and well to give his children an early initiation into the new life that was to regenerate the world.

Dr. Ripley was, as said, the leader of the Transcendental coterie and he had all the vitalizing enthusiasm that a leader must necessarily possess. He was a solidly built man of medium height with brown hair and beard and the kindest eyes in the world. He was a Unitarian clergyman, a scholar learned in all the learning of the Egyptians and all the other learned peoples of every age and clime, and a gentleman of the most engagingly courteous address; his good manners rested on bed rock foundations, too, and could not be corrupted by evil communications. I saw him more than once in straits harsh enough to try the patience of a saint, and noted with surprised admiration that his perfect poise was not in the least disturbed.

It was Dr. Ripley who, having the courage of his convictions, bravely suggested putting in practice the principles he and his Transcendental friends advocated in theory. "We talk well," he said, in effect, "why not try to do the thing which we say?" And he did. With a few of these friends, like-minded, he went out to West Roxbury; six miles from Boston, and bought a farm of 200 acres. Being unusually bright folk, remarkably intelligent, highly educated and, as may be said, brilliantly enlightened, they succeeded, almost beyond belief, in making a woefully bad bargain. I do not know how much they paid for the land but whatever the price it was too high. The property was picturesque to look at but its best herbage was sheep-sorrel. Next the brook, which gave the name, Brook Farm, there was a fair bit of meadow, with a rounded hill called the Knoll rising sharply on the north. The land rolled unevenly on, one-eighth of a mile or so, to higher ground and then fell off again to a level plateau covered with pine woods, beyond which were two or three fields of plow-land. The soil was thin, sandy where it was not rocky, and rocky where it was not sandy. It was a poor place, indeed, and had been poorly farmed until it was as lean as Pharaoh's second herd of kine. It speaks well for these unsophisticated philosophers that in four years they made this desert to rejoice and blossom as the rose; cultivating the finest market gardens and flower-gardens in Roxbury, planting orchards and vineyards, and growing pasturage for a profitable dairy.

If the amateur farmers were dismayed on finding what a hard row they had to hoe on this impoverished estate, they never complained, so far as I have heard, but resolutely set about the work they had to do. They came out to try a certain social experiment; an experiment in living a higher kind of life than that of their day and generation, resting on the faith that such a life can be lived here and now as well as heretofore in the legendary "Golden Age" of the past, or as hereafter in the "good time coming" of the future. The one purpose they entertained was to dwell together in unity "near to the heart of nature," a phrase attributed to Margaret Fuller. All other considerations, whether of hardship, or bad beginnings or disappointments were but secondary if they could succeed in demonstrating the practicability of their high ideals.

Perhaps it is not a matter of much interest to the present generation but to us it has always seemed that these Brook Farmers deserve to be favorably remembered. They were not martyrs, being, on the contrary, an unusually joyous and happy company, but, all the same, they gave the best of their lives to the service of humanity. They honestly and earnestly believed they could demonstrate the practicability of their theories, to the advantage of their fellow-beings, and they faithfully tried to accomplish that purpose. If the Pilgrims of Plymouth deserve honor for unselfish devotion to religious reform, why should not the Brook Farm pioneers of social reform receive correspondingly suitable recognition. It is true they did not immediately attain the ends they sought but neither did the Pilgrims; and the end is not yet.

It should be said that not all the Transcendentalists joined Doctor Ripley in his Utopian undertaking. Ralph Waldo Emerson for example was not of our company. Indeed, he was not of any company. An inspiring preacher he gained early fame as a pulpit orator in the First Unitarian Church of Cambridge, Ma.s.s., but even the liberal communion of that free congregation was too close for his independent spirit, and he abandoned a career of brilliant promise in the ministry, as he said, "for his soul's peace." _Sui generis_, to be himself he must stand alone, and alone he stood during the remainder of his life.

A stanza of his poem, "The Problem" doubtless expresses something of his sentiments with regard to religious affiliation:

"I like a church, I like a cowl, I love a prophet of the soul, And on my heart monastic aisles Fall like sweet strains or pensive smiles, Yet not for all his faith can see Would I that cowled churchman be."