The House of the Seven Gables (Illustrated). Nathaniel Hawthorne

'Romance of the Revenue Service,' together with an ethical work in two volumes on the subject of Duties; the first volume to treat of moral duties and the second of duties imposed by the revenue laws, which I begin to consider the most important."

      His hopes regarding unoccupied time were not fulfilled; he was unable to write with freedom during his term of service in Boston, and the best result of it for us is contained in those letters, extracts from which Mrs. Hawthorne published in the first volume of the "American Note-Books." The benefit to him lay in the moderate salary of $1,200, from which the cheapness of living at that time and his habitual economy enabled him to lay up something; and in the contact with others which his work involved. He might have saved time for writing if he had chosen; but the wages of the wharf laborers depended on the number of hours they worked, and Hawthorne—true to his instinct of democratic sympathy and of justice—made it a point to reach the wharf at the earliest hour, no matter what the weather might be, solely for the convenience of the men. "It pleased me," he says in one of his letters, "to think that I also had a part to act in the material and tangible business of life, and that a portion of all this industry could not have gone on without my presence."

      But when he had had two years of this sort of toil the Whigs elected a President, and Hawthorne was dropped from the civil service. The project of an ideal community just then presented itself, and from Boston he went to Brook Farm, close by in Roxbury. The era of Transcendentalism had arrived, and Dr. George Ripley, an enthusiastic student of philosophy and a man of wide information, sought to give the new tendencies a practical turn in the establishment of a modified socialistic community. The Industrial Association which he proposed to plant at West Roxbury was wisely planned with reference to the conditions of American life; it had no affinity with the erratic views of Enfantin or St. Simon, nor did it in the least partake of the errors of Robert Owen regarding the relation of the sexes; although it agreed with Fourier and Owen both, if I understand the aim rightly, in respect of labor. Dr. Ripley's simple object was to distribute labor in such a way as to give all men time for culture, and to free their minds from the debasing influence of a merely selfish competition. "A few men of like views and feelings," one of his sympathizers has said, "grouped themselves around him, not as their master, but as their friend and brother, and the community at Brook Farm was instituted." Charles A. Dana and Minot Pratt were leading spirits in the enterprise; the young Brownson, George William Curtis, and Horace Sumner (a younger brother of Charles) were also engaged in it, at various times. The place was a kind of granary of true grit. Hawthorne has characterized the community in that remark which he applied to Blithedale: "They were mostly individuals who had gone through such an experience as to disgust them with ordinary pursuits, but who were not yet so old, nor had suffered so deeply, as to lose their faith in the better time to come." Miss E. P. Peabody had at that time left Salem and begun a publishing business in Boston, being one of the first women of our time to embark in an occupation thought to appertain exclusively to men; and at her rooms some of the preliminary meetings of the new association were held. Thus it happened that the scheme was speedily brought to Hawthorne's notice. When his accession to the ranks was announced, Dr. Ripley, as he said to the present writer, felt as if a miracle had occurred, "or as if the heavens would presently be opened and we should see Jacob's Ladder before us. But we never came any nearer to having that, than our old ladder in the barn, from floor to hayloft." Besides his belief in the theory of an improved condition of society, and his desire to forward its accomplishment, Hawthorne had two objects in joining the community: one of which was to secure a suitable and economical home after marriage; the other, to hit upon a mode of life which should equalize the sum of his exertions between body and brain. Many persons went thither in just the same frame of mind.

      From a distance, the life that was led there has a very pretty and idyllic look. There was teaching, and there was intellectual talk; there was hard domestic and farming work in pleasant companionship, and a general effort to be disinterested. The various buildings in which the associators found shelter were baptized with cheerful and sentimental names; The Hive, The Pilgrim House, The Nest, The Eyrie, and The Cottage. The young women sang as they washed the dishes, and the more prepossessing and eligible of the yeomen sometimes volunteered to help them with their unpoetic and saponaceous task. The costume of the men included a blouse of checked or plaided stuff, belted at the waist, and a rough straw hat; and the women also wore hats, in defiance of the fashion then ruling, and chose calico for their gowns. In the evenings, poems and essays composed by the members, or else a play of Shakespeare, would be read aloud in the principal gathering held at one of the houses. A great deal of individual liberty was allowed, and Hawthorne probably availed himself of this to keep as much as possible out of sight. One might fancy, on a casual glance, that Brook Farm was the scene of a prolonged picnic. But it was not so at all. Hawthorne had hoped that by devoting six hours a day to mechanical employments, he could earn the time he needed for writing; but, as it proved, the manual labor more nearly consumed sixteen hours, according to Dr. Ripley, who declared of Hawthorne that "he worked like a dragon!"

      Sundry of Hawthorne's common sense observations and conclusions upon the advisability of his remaining at the farm are to be found in his "Note-Books," and have often been quoted and criticised. They show that, as might be expected in a person of candor and good judgment, he was considering the whole phenomenon upon the practical side. There is an instructive passage also in "The Blithedale Romance," which undoubtedly refers to his own experience:—

      "Though fond of society, I was so constituted as to need these occasional retirements, even in a life like that of Blithedale, which was itself characterized by a remoteness from the world. Unless renewed by a yet further withdrawal towards the inner circle of self-communion, I lost the better part of my individuality. My thoughts became of little worth, and my sensibilities grew as arid as a tuft of moss ... crumbling in the sunshine, after long expectance of a shower."

      The whole thing was an experiment for everybody concerned, and Hawthorne found it best to withdraw from a further prosecution thereof, as persons were constantly doing who had come to see if the life would suit them. He had contributed a thousand dollars (the chief part of his savings in the Custom House) to the funds of the establishment; and, some time after he quitted the place, an effort was made among the most influential gentlemen of Brook Farm to restore this sum to him, although they were not, I believe, bound to do so. Whether or not they ever carried out this purpose has not been learned. The community flourished for four years and was financially sound, but in 1844 it entered into bonds of brotherhood with a Fourieristic organization in New York, began to build a Phalanstery, attempted to enlarge its range of industry, and came to grief. No one of its chief adherents has ever written its history; but perhaps Mr. Frothingham is right in saying that "Aspirations have no history."[6] At all events Hawthorne, in "The Blithedale Romance," which explicitly disclaims any close adherence to facts or any criticism on the experiment, has furnished the best chronicle it has had, so far as the spirit of the scheme is concerned.

      Having tried the utmost isolation for ten years in Salem, and finding it unsatisfactory; and having made a venture in an opposite extreme at Brook Farm, which was scarcely more to his liking, Hawthorne had unconsciously passed through the best of preparation for that family life of comparative freedom, and of solitude alternating with a gentle and perfect companionship, on which he was about to enter. In July, 1842, Rev. James Freeman Clarke, of Boston, received the following note, dated from 54 Pinckney Street, which was the residence of Hawthorne's friend, George S. Hillard:—

      My Dear Sir,—Though personally a stranger to you, I am about to request of you the greatest favor which I can receive from any man. I am to be married to Miss Sophia Peabody; and it is our mutual desire that you should perform the ceremony. Unless it should be decidedly a rainy day, a carriage will call for you at half past eleven o'clock in the forenoon.

      Very respectfully yours,

      Nathaniel Hawthorne.

      The wedding took place quietly, and Hawthorne carried his bride to the Manse at Concord, the old parsonage of that town. It belonged to the descendants of Dr. Ezra Ripley, who had been pastor there at the close of the last century; they were relatives of the George Ripley with whom Hawthorne had so recently been associated at Brook Farm. Hawthorne had succeeded in hiring the place for a time, and was happy in beginning his married life in a house so well in keeping with his tastes. The