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A New View of Society, Or, Essays on the Principle of the Formation

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November 16
of the Human Character, and the Application of the Principle to Practice by Robert Owen 1813-16

FROM THE MERRIMACK TO THE MISSISSIPPI. THE years between 1835 and 1845,

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November 16
which nearly cover the time I lived at Lowell, seem to me, as I look back at them, singularly interesting years. People were guessing and experimenting and wondering and prophesying about a great many things,--about almost everything. We were only beginning to get accustomed to steamboats and railroads. To travel by either was scarcely less an adventure to us younger ones than going up in a balloon.

The "Offering" had always more of the literary spirit and touch

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November 16
It was, indeed, for the first two years, edited by a gentleman of acknowledged literary ability. But people seemed to be more interested in it after it passed entirely into the bands of the girls themselves.

But oh! what a hard, narrow life it is with which I am now in contact!

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November 15
A narrow and unattractive religion, which I believe still to be genuine, and an intense but narrow patriotism, are the only higher influences. Chalmers came from Illinois nine years ago, pronounced by the doctors to be far gone in consumption, and in two years he was strong. They are a queer family; somewhere in the remote Highlands I have seen such another. Its head is tall, gaunt, lean, and ragged, and has lost one eye. On an English road one would think him a starving or a dangerous beggar. He is slightly intelligent, very opinionated, and wishes to be thought well informed, which he is not. He belongs to the straitest sect of Reformed Presbyterians ("Psalm-singers"), but exaggerates anything of bigotry and intolerance which may characterize them, and rejoices in truly merciless fashion over the excision of the philanthropic Mr. Stuart, of Philadelphia, for worshipping with congregations which sing hymns. His great boast is that his ancestors were Scottish Covenanters. He considers himself a profound theologian, and by the pine logs at night discourses to me on the mysteries of the eternal counsels and the divine decrees. Colorado, with its progress and its future, is also a constant theme. He hates England with a bitter, personal hatred, and regards any allusions which I make to the progress of Victoria as a personal insult. He trusts to live to see the downfall of the British monarchy and the disintegration of the empire. He is very fond of talking, and asks me a great deal about my travels, but if I speak favorably of the climate or resources of any other country, he regards it as a slur on Colorado. They have one hundred and sixty acres of land, a "Squatter's claim," and an invaluable water power. He is a lumberer, and has a saw-mill of a very primitive kind. I notice that every day something goes wrong with it, and this is the case throughout. If he wants to haul timber down, one or other of the oxen cannot be found; or if the timber is actually under way, a wheel or a part of the harness gives way, and the whole affair is at a standstill for days. The cabin is hardly a shelter, but is allowed to remain in ruins because the foundation of a frame house was once dug. A horse is always sure to be lame for want of a shoe nail, or a saddle to be useless from a broken buckle, and the wagon and harness are a marvel of temporary shifts, patchings, and insecure linkings with strands of rope. Nothing is ever ready or whole when it is wanted. Yet Chalmers is a frugal, sober, hard-working man, and he, his eldest son, and a "hired man" "Rise early," "going forth to their work and labor till the evening"; and if they do not "late take rest," they truly "eat the bread of carefulness." It is hardly surprising that nine years of persevering shiftlessness should have resulted in nothing but the ability to procure the bare necessaries of life. Of Mrs. C. I can say less. She looks like one of the English poor women of our childhood--lean, clean, toothless, and speaks, like some of them, in a piping, discontented voice, which seems to convey a personal reproach. All her waking hours are spent in a large sun-bonnet. She is never idle for one minute, is severe and hard, and despises everything but work. I think she suffers from her husband's shiftlessness. She always speaks of me as "This" or "that woman." The family consists of a grown-up son, a shiftless, melancholy-looking youth, who possibly pines for a wider life; a girl of sixteen, a sour, repellent-looking creature, with as much manners as a pig; and three hard, un- child-like younger children. By the whole family all courtesy and gentleness of act or speech seem regarded as "works of the flesh," if not of "the devil." They knock over all one's things without apologizing or picking them up, and when I thank them for anything they look grimly amazed. I feel that they think it sinful that I do not work as hard as they do. I wish I could show them "a more excellent way." This hard greed, and the exclusive pursuit of gain, with the indifference to all which does not aid in its acquisition, are eating up family love and life throughout the West. I write this reluctantly, and after a total experience of nearly two years in the United States. They seem to have no "Sunday clothes," and few of any kind. The sewing machine, like most other things, is out of order. One comb serves the whole family. Mrs. C. is cleanly in her person and dress, and the food, though poor, is clean. Work, work, work, is their day and their life. They are thoroughly ungenial, and have that air of suspicion in speaking of every one which is not unusual in the land of their ancestors. Thomas Chalmers is the man's ecclesiastical hero, in spite of his own severe Puritanism. Their live stock consists of two wretched horses, a fairly good bronco mare, a mule, four badly-bred cows, four gaunt and famished-looking oxen, some swine of singularly active habits, and plenty of poultry. The old saddles are tied on with twine; one side of the bridle is a worn-out strap and the other a rope. They wear boots, but never two of one pair, and never blacked, of course, but no stockings. They think it quite effeminate to sleep under a roof, except during the severest months of the year. There is a married daughter across the river, just the same hard, loveless, moral, hard-working being as her mother. Each morning, soon after seven, when I have swept the cabin, the family come in for "worship." Chalmers "wales" a psalm, in every sense of the word wail, to the most doleful of dismal tunes; they read a chapter round, and he prays. If his prayer has something of the tone of the imprecatory psalms, he has high authority in his favor; and if there be a tinge of the Pharisaic thanksgiving, it is hardly surprising that he is grateful that he is not as other men are when he contemplates the general godlessness of the region. Sunday was a dreadful day. The family kept the Commandment literally, and did no work. Worship was conducted twice, and was rather longer than usual. Chalmers does not allow of any books in his house but theological works, and two or three volumes of dull travels, so the mother and children slept nearly all day. The man attempted to read a well-worn copy of Boston's Fourfold State, but shortly fell asleep, and they only woke up for their meals. Friday and Saturday had been passably cool, with frosty nights, but on Saturday night it changed, and I have not felt anything like the heat of Sunday since I left New Zealand, though the mercury was not higher than 91 degrees. It was sickening, scorching, melting, unbearable, from the mere power of the sun's rays. It was an awful day, and seemed as if it would never come to an end. The cabin, with its mud roof under the shade of the trees, gave a little shelter, but it was occupied by the family, and I longed for solitude. I took the Imitation of Christ, and strolled up the canyon among the withered, crackling leaves, in much dread of snakes, and lay down on a rough table which some passing emigrant had left, and soon fell asleep. When I awoke it was only noon. The sun looked wicked as it blazed like a white magnesium light. A large tree-snake (quite harmless) hung from the pine under which I had taken shelter, and looked as if it were going to drop upon me. I was covered with black flies. The air was full of a busy, noisy din of insects, and snakes, locusts, wasps, flies, and grasshoppers were all rioting in the torrid heat. Would the sublime philosophy of Thomas a Kempis, I wondered, have given way under this? All day I seemed to hear in mockery the clear laugh of the Hilo streams, and the drip of Kona showers, and to see as in a mirage the perpetual Green of windward Hawaii. I was driven back to the cabin in the late afternoon, and in the evening listened for two hours to abuse of my own country, and to sweeping condemnations of all religionists outside of the brotherhood of "Psalm-singers." It is jarring and painful, yet I would say of Chalmers, as Dr. Holland says of another:--

A Lady's Life in the Rocky Mountains by Isabella L. Bird

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November 15
To My Sister, to whom these letters were originally written, they are now affectionately dedicated.

ear God," she cried, "you loved him!"

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November 15
Anne moved upon her pillow, drawing weakly, slowly near until her white lips were close upon her sister's ear.

A Journey in Other Worlds by J. J. Astor A ROMANCE OF THE FUTURE

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November 13
The protracted struggle between science and the classics appears to be drawing to a close, with victory about to perch on the banner of science, as a perusal of almost any university or college catalogue shows. While a limited knowledge of both Greek and Latin is important for the correct use of our own language, the amount till recently required, in my judgment, has been absurdly out of proportion to the intrinsic value of these branches, or perhaps more correctly roots, of study. The classics have been thoroughly and painfully threshed out, and it seems impossible that anything new can be unearthed. We may equal the performances of the past, but there is no opportunity to surpass them or produce anything original. Even the much-vaunted "mental training" argument is beginning to pall; for would not anything equally difficult give as good developing results, while by learning a live matter we kill two birds with one stone? There can be no question that there are many forces and influences in Nature whose existence we as yet little more than suspect. How much more interesting it would be if, instead of reiterating our past achievements, the magazines and literature of the period should devote their consideration to what we do NOT know! It is only through investigation and research that inventions come; we may not find what we are in search of, but may discover something of perhaps greater moment. It is probable that the principal glories of the future will be found in as yet but little trodden paths, and as Prof. Cortlandt justly says at the close of his history, "Next to religion, we have most to hope from science."

could be satisfactorily promulgated in this manner.

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November 10
The work was widely circulated, and it was received with an interest which bespeaks a wide-spread undercurrent of belief in the Copernican doctrine. Naturally enough, it attracted immediate attention from the church authorities. Galileo was summoned to appear at Rome to defend his conduct. The philosopher, who was now in his seventieth year, pleaded age and infirmity. He had no desire for personal experience of the tribunal of the Inquisition; but the mandate was repeated, and Galileo went to Rome. There, as every one knows, he disavowed any intention to oppose the teachings of Scripture, and formally renounced the heretical doctrine of the earth's motion. According to a tale which so long passed current that every historian must still repeat it though no one now believes it authentic, Galileo qualified his renunciation by muttering to himself, "E pur si muove" (It does move, none the less), as he rose to his feet and retired from the presence of his persecutors. The tale is one of those fictions which the dramatic sense of humanity is wont to impose upon history, but, like most such fictions, it expresses the spirit if not the letter of truth; for just as no one believes that Galileo's lips uttered the phrase, so no one doubts that the rebellious words were in his mind. After his formal renunciation, Galileo was allowed to depart, but with the injunction that he abstain in future from heretical teaching. The remaining ten years of his life were devoted chiefly to mechanics, where his experiments fortunately opposed the Aristotelian rather than the Hebrew teachings. Galileo's death occurred in 1642, a hundred years after the death of Copernicus. Kepler had died thirteen years before, and there remained no astronomer in the field who is conspicuous in the history of science as a champion of the Copernican doctrine. But in truth it might be said that the theory no longer needed a champion. The researches of Kepler and Galileo had produced a mass of evidence for the Copernican theory which amounted to demonstration. A generation or two might be required for this evidence to make itself everywhere known among men of science, and of course the ecclesiastical authorities must be expected to stand by their guns for a somewhat longer period. In point of fact, the ecclesiastical ban was not technically removed by the striking of the Copernican books from the list of the Index Expurgatorius until the year 1822, almost two hundred years after the date of Galileo's dialogue. But this, of course, is in no sense a guide to the state of general opinion regarding the theory. We shall gain a true gauge as to this if we assume that the greater number of important thinkers had accepted the heliocentric doctrine before the middle of the seventeenth century, and that before the close of that century the old Ptolemaic idea had been quite abandoned. A wonderful revolution in man's estimate of the universe had thus been effected within about two centuries after the birth of Copernicus.

The conception of an infinite god

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November 09
the divinity of the soul,